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# The Seventy Forgotten Years of Tyre

Miaka Sabini Iliyosahauliwa ya Tiro

The Seventy Forgotten Years of Tyre

Miaka Sabini Iliyosahauliwa ya Tiro

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Manabii wote hutambua mwisho wa dunia.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> Kila mmoja wa manabii wa kale alinena si kwa wakati wao tu, bali zaidi kwa ajili ya wakati wetu, hata maneno yao ya unabii bado yanatuhusu sisi. 'Sasa mambo haya yote yaliwapata wao kwa mifano; na yameandikwa kwa ajili ya maonyo yetu, ambao miisho ya dunia imetujilia.' 1 Wakorintho 10:11. 'Si kwa ajili yao wenyewe, bali kwa ajili yetu walihudumia mambo hayo, ambayo sasa yameelezwa kwenu na wale waliowahubiria injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo ambayo malaika wanatamani kuyaangalia.' 1 Petro 1:12. . . .

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na bado yanajirudia, katika kanisa katika siku hizi za mwisho.” Ujumbe Teule, kitabu cha 3, 338, 339.

All the books of the Bible conclude in the book of Revelation.

Vitabu vyote vya Biblia vinafikia tamati katika kitabu cha Ufunuo.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> "Katika Kitabu cha Ufunuo, vitabu vyote vya Biblia hukutana na kufikia tamati." Matendo ya Mitume, 585.

The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.

Ujumbe wa mwisho wa onyo kwa wakazi wa sayari Dunia unatambuliwa katika Ufunuo kumi na nane.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Baada ya mambo haya nikaona malaika mwingine akishuka kutoka mbinguni, akiwa na uwezo mkubwa; nayo dunia ikaangazwa kwa utukufu wake. Akalia kwa sauti kuu, kwa nguvu nyingi, akasema, Babeli yule mkuu ameanguka, ameanguka, naye amekuwa makao ya mashetani, na ngome ya kila roho chafu, na kizimba cha kila ndege mchafu na mwenye kuchukiwa. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati pamoja naye, na wafanyabiashara wa dunia wamejitajirisha kwa utele wa anasa zake. Ufunuo 18:1-3.

The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.

Kauli "Babeli ile kuu" inawakilisha Kanisa Katoliki la Roma, na katika kitabu cha Isaya sura ya ishirini na tatu, "Babeli ile kuu" imewakilishwa kama Tiro.

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Ufunuo juu ya Tiro. Vilieni, enyi merikebu za Tarshishi; kwa maana imeharibiwa, hata hakuna nyumba, wala kuingia ndani; kutoka katika nchi ya Kitimu jambo hilo limefunuliwa kwao. Nyamazeni, enyi wakaao katika kisiwa; wewe ambaye wafanyabiashara wa Sidoni, wapitao baharini, wamekujaza. Na juu ya maji mengi mbegu ya Sihori, mavuno ya mto, ndiyo pato lake; naye ni soko la mataifa. Aibike, Ee Sidoni; kwa maana bahari imenena, naam, nguvu ya bahari, ikisema, Mimi sipati utungu, wala kuzaa; wala siwalee vijana, wala kuwalea wanawali. Kama walivyohuzunika sana kwa habari za Misri, ndivyo watakavyoumizwa sana kwa habari za Tiro. Vukeni kwenda Tarshishi; vilieni, enyi wakaao kisiwani. Je, huu ndio mji wenu wa furaha, ambao uzamani wake ni wa siku za kale? Miguu yake itambeba akae ugenini mbali. Ni nani aliyetoa shauri hili juu ya Tiro, mji wa kutia taji, ambaye wafanyabiashara wake ni wakuu, wauzaji wake ni waheshimiwa wa dunia? Bwana wa majeshi amekusudia hivyo, ili kudhalilisha kiburi cha utukufu wote, na kuwatia dharau waheshimiwa wote wa dunia. Pitia katika nchi yako kama mto, Ee binti wa Tarshishi; hakuna nguvu tena. Ameinyoosha mkono wake juu ya bahari, akazitikisa falme; Bwana ametoa amri juu ya mji wa biashara, kuharibu ngome zake. Naye akasema, Hutafurahi tena, ee bikira uliyedhulumiwa, binti wa Sidoni; inuka, uvuke uende Kitimu; huko nako hutapata raha. Tazama nchi ya Wakaldayo; watu hawa hawakuwako, hata Mwashuri alipoiweka kwa ajili ya wakaao nyikani; wakaisimamisha minara yake, wakayainua majumba yake ya kifalme; naye akaifanya kuwa magofu. Vilieni, enyi merikebu za Tarshishi; kwa kuwa nguvu zenu zimeharibiwa. Na itakuwa katika siku hiyo, ya kwamba Tiro itasahauliwa miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini Tiro ataimba kama kahaba. Twaa kinubi, zunguka mjini, ewe kahaba uliyesahauliwa; imba kwa sauti tamu, imba nyimbo nyingi, upate kukumbukwa. Na itakuwa baada ya mwisho wa miaka sabini, ya kwamba Bwana atamtembelea Tiro, naye atarejea kwenye ujira wake, naye atazinia na falme zote za ulimwengu juu ya uso wa dunia. Na biashara yake na ujira wake vitakuwa wakfu kwa Bwana; havitawekwa hazinani wala kuwekwa akiba; maana biashara yake itakuwa kwa wale wakaao mbele za Bwana, kula kwa kushiba, na kwa mavazi yadumuyo. Isaya 23:1-18.

Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”

Dada White anaandika: "Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na yanajirudia, kanisani katika siku hizi za mwisho."

Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:

Isaya ishirini na tatu inazungumzia uhusiano wa kinabii wa Umoja wa Mataifa, Upapa, Marekani na Uislamu. Ili kutambua mambo haya ya kweli, ishara fulani katika sura hiyo lazima zifafanuliwe na Uvuvio. Mara ishara hizo zinapofafanuliwa, mfuatano wa matukio huwa rahisi kufuatilia. Ishara zilizo katika sura hiyo zinazohitaji kufafanuliwa ni:

The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering

Mzigo, Tiro, Kahaba, Mwaashuru, Nchi ya Wakaldayo, Minara na Majumba ya kifalme, Tarshishi, Mbegu ya Sihori, Nchi ya Kitimu, Sidoni, Mji wa Wafanyabiashara, Habari za Misri na za Tiro, Kilio, Binti, Miaka Sabini, Siku za mfalme mmoja, Kusahau, na Kukumbuka

The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.

Neno "mzigo" katika aya ya kwanza linatambulisha unabii wa maangamizi dhidi ya ufalme wa Tiro.

Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.

Mzigo: H4853-Kutoka H5375; mzigo; hasa ushuru, au (kwa dhana) ubebaji; kwa njia ya mfano tamko, hasa hukumu, hasa uimbaji; kiakili, hamu: - mzigo, kubeba mbali, unabii, X waliweka, wimbo, ushuru.

The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.

Mzigo wa Tiro ni mojawapo ya vifungu vingi katika Biblia ambamo hukumu ya mwisho ya Kanisa Katoliki la Roma inatambuliwa. “Mzigo” kwa matumizi ya neno hilo na kwa maana yake ni unabii, na hasa unabii wa maangamizi. Kuna “mizigo” kumi na moja katika Isaya na mara nane neno hilo hutumika kuelezea mzigo unaobebwa mabegani. Mara kumi na moja ambapo neno “mzigo” linaonyeshwa kama unabii wa maangamizi ni Isaya 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6; na bila shaka sura ya ishirini na tatu ambamo tunapata mzigo wa Tiro. Yafaa kuweka pamoja unabii wote wa maangamizi wa Isaya ili kutathmini ni nguvu ipi inayowakilishwa katika siku za mwisho. Unabii kumi na moja wa maangamizi ni vigumu kuushughulikia mara moja, kwa hiyo nitatoa ufafanuzi mfupi wa kila unabii wa maangamizi ili kuweka muktadha wa sura ya ishirini na tatu.

In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.

Katika sura ya kumi na tatu, unabii wa maangamizi dhidi ya Babeli unahusu Babeli ya kisasa mwisho wa ulimwengu, ambayo ni kahaba wa Roma na pia imeonyeshwa katika sura ya kumi na saba ya kitabu cha Ufunuo.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.

> Akaja mmoja wa wale malaika saba waliokuwa na yale mabakuli saba, akanena nami, akaniambia, Njoo hapa; nitakuonyesha hukumu ya yule kahaba mkuu akaaye juu ya maji mengi; ambaye wafalme wa nchi wamezini naye, na wakazi wa dunia walileweshwa kwa mvinyo wa uasherati wake. Akanichukua katika Roho mpaka nyikani; nami nikamwona mwanamke ameketi juu ya mnyama mwekundu, aliyejaa majina ya kukufuru, mwenye vichwa saba na pembe kumi. Na yule mwanamke alikuwa amevaa nguo za zambarau na nyekundu, na amepambwa kwa dhahabu na vito vya thamani na lulu, akiwa na kikombe cha dhahabu mkononi mwake, kimejaa machukizo na uchafu wa uasherati wake. Na katika kipaji cha uso wake palikuwa na jina limeandikwa, FUMBO, BABELI MKUU, MAMA WA MAKAHABA NA MACHUKIZO YA DUNIA. Ufunuo 17:1-5.

I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.

Nahitaji kupotoka kidogo. Lengo la uchunguzi wa unabii wa Tiro hatimaye ni kuoanisha historia ya kinabii ya Marekani na ile ya Kanisa la Waadventista Wasabato. Tutaonyesha kwamba serikali ya Marekani ni pembe moja juu ya mnyama afananaye na mwanakondoo wa Ufunuo kumi na tatu na kwamba Uprotestanti uliotoka katika Enzi za Giza ulikuwa pembe nyingine. Pembe ya Uprotestanti iligeuka kuwa Uadventista wa Wamileriti wakati Waprotestanti wa Marekani walipokataa ujumbe wa malaika wa kwanza. Tukiwa tumeliweka hilo bayana, tutaonyesha kwamba historia ya pembe ya Kiprotestanti na historia ya pembe ya Kijamhuri zinakwenda sambamba na zina sifa za kinabii zinazofanana. Baada ya yote, zote ziko juu ya mnyama yule yule, jambo linaloonyesha kwamba pembe zote mbili ni za wakati mmoja. Nitatoa mfano mmoja wa ulinganifu huu wa pembe za kanisa na serikali nchini Marekani. Zote ‘husahau’ kwa namna yao wenyewe.

Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.

Isaya ishirini na tatu inaashiria hatua ya kinabii kwamba mamlaka ya kipapa husahaulika kwa miaka sabini, na katika ile miaka sabini ya mfano watu husahau upapa na kwa nini Enzi za Giza zinaitwa Enzi za Giza. Kauli mbiu ya pembe ya Kiprotestanti walipojitenga na Kanisa Katoliki ilikuwa Biblia na Biblia pekee. Walisahau kwamba Biblia hutufunulia upapa ni nani kwa kweli. Walisahau ujumbe uliohifadhiwa katika andiko takatifu walilokabidhiwa, na waliodai kuwa watetezi wake wakuu.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> Wale wanaochanganyikiwa katika uelewa wao wa neno, wanaoshindwa kuona maana ya mpinga Kristo, bila shaka watajiweka upande wa mpinga Kristo. Hakuna wakati sasa kwetu kujiambatanisha na ulimwengu. Danieli amesimama katika fungu lake na mahali pake. Unabii wa Danieli na ule wa Yohana unapaswa kueleweka; kila mmoja unaufafanua mwingine. Unauletea ulimwengu ukweli ambao kila mtu anapaswa kuuelewa. Unabii huu unapaswa kuwa ushuhuda ulimwenguni. Kwa kutimizwa kwake katika siku hizi za mwisho, utajieleza. Mkusanyiko wa Kress, 105.

Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.

Vivyo hivyo, pembe ya kijamhuri inayowakilisha serikali ya Marekani ilikusudiwa kuwa ya watu na kwa ajili ya watu, lakini raia wa Marekani pia wamesahau waraka mtakatifu waliokabidhiwa nao. Waraka huo mtakatifu ni Katiba ya Marekani, na kaulimbiu ya serikali hiyo, iliyobuniwa kuwa kwa ajili ya watu, ilikuwa utenganisho wa kanisa na serikali. Wamesahau ujumbe wa Katiba waliyokabidhiwa nayo, ambayo pia walijitangaza kuwa watetezi wake.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> Na ikumbukwe, Roma hujigamba kwamba haitabadilika kamwe. Kanuni za Gregori VII na Inosenti III bado ndizo kanuni za Kanisa Katoliki la Roma. Na laiti angekuwa na uwezo tu, angezitekeleza kwa nguvu ile ile sasa kama katika karne zilizopita. Waprotestanti hawajui sana wanachokifanya wanapopendekeza kukubali msaada wa Roma katika kazi ya kutukuza Jumapili. Wakati wao wameazimia kutimiza kusudi lao, Roma inalenga kuirudisha nguvu zake, kurejesha ukuu wake uliopotea. Kanuni ikishawekwa nchini Marekani kwamba kanisa laweza kutumia au kudhibiti nguvu za dola; kwamba matendo ya kidini yanaweza kulazimishwa kwa sheria za kiraia; kwa kifupi, kwamba mamlaka ya kanisa na serikali itatawala dhamiri za watu, basi ushindi wa Roma katika nchi hii utakuwa umehakikishwa.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> "Neno la Mungu limetoa onyo la hatari inayokaribia; onyo hili likipuuzwa, ulimwengu wa Waprotestanti utajifunza makusudi halisi ya Roma ni yapi, tu wakati ambapo itakuwa imechelewa mno kukwepa mtego. Anazidi kujijengea mamlaka kimyakimya. Mafundisho yake yanatia ushawishi katika kumbi za kutunga sheria, katika makanisa, na katika mioyo ya watu. Anajenga kwa wingi majengo yake marefu na makubwa, katika maficho ya siri ambamo mateso yake ya zamani yatarudiwa. Kwa siri na bila kushukiwa anaimarisha majeshi yake ili kuendeleza malengo yake mwenyewe wakati utakapowadia wa kupiga shambulio. Anachotaka ni tu nafasi ya upendeleo, na hiyo tayari anapewa. Hivi karibuni tutaona na tutahisi kusudi la kipengele cha Kirumi ni nini. Yeyote atakayeamini na kutii neno la Mungu kwa njia hiyo atapata shutuma na mateso." The Great Controversy, 581.

If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.

Ikiwa unaweza kupata kamusi yoyote iliyochapishwa kabla ya 1950, na utafute "mwanamke wa rangi nyekundu" au toleo lolote la msemo huo kutoka Ufunuo kumi na saba, kila mojawapo ya kamusi hizo kabla ya 1950 inatambua kwamba Kanisa Katoliki la Kirumi ndilo kahaba wa Ufunuo kumi na saba. Marekani, yule mnyama wa nchi mwenye pembe mbili wa Ufunuo kumi na tatu, husahau historia yake, iwe ni pembe ya Uprotestanti au pembe ya Ujamhuri. Taasisi hizi zote mbili zilitokana na upinzani dhidi ya udhalimu wa kidini wa upapa na udhalimu wa kisiasa wa wafalme waliounga mkono upapa, au kama Biblia inavyosema, wafalme waliotenda uzinzi pamoja naye. Kabla hatujashughulikia Isaya ishirini na tatu, tutatoa kwa ufupi muhtasari wa mara nyingine kumi ambazo Isaya anatambulisha "unabii wa maangamizi," kwa maana "mizigo" yote kumi na moja ni hivyo.

Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.

Isaya sura ya kumi na tatu ni ufunuo juu ya Babeli katika “siku za mwisho.” Babeli, ijapokuwa inadhibitiwa na kuongozwa na Kanisa Katoliki katika siku za mwisho, imeundwa na nguvu tatu zinazoipeleka dunia kwenye Haramagedoni katika sura ya kumi na sita ya Ufunuo. Katika nubuwa ya sura ya kumi na tatu ya maangamizi dhidi ya Babeli ya kisasa, kuna nguvu tatu zinazoakilishwa; Babeli, Lusifa na Ashuru, zikiwakilisha mnyama (Ashuru), joka (Lusifa) na nabii wa uongo (Babeli). Ashuru na Babeli ni nguvu mbili za uharibifu ambazo Mungu alizitumia kuiadhibu Israeli ya kale, na Ashuru ilikuja kwanza ikachukua utumwani makabila kumi ya kaskazini, kisha baadaye Babeli ikachukua makabila mawili ya kusini ya Yuda.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Israeli ni kondoo aliye tawanywa; simba wamemtawanya: kwanza mfalme wa Ashuru amemla; na mwisho huyu Nebukadneza, mfalme wa Babeli, amevunja mifupa yake. Kwa hiyo Bwana wa majeshi, Mungu wa Israeli, asema hivi; Tazama, nitamwadhibu mfalme wa Babeli na nchi yake, kama nilivyomwadhibu mfalme wa Ashuru. Yeremia 50:17, 18.

First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.

Kwanza, Ashuru ilichukua mateka makabila kumi ya kaskazini ya Israeli, na baadaye Babeli ikachukua mateka makabila mawili ya kusini ya Yuda. Mateka haya yote mawili yalikuwa utimilifu wa "mara saba" ya Mambo ya Walawi ishirini na sita. "Mara saba" ya Mambo ya Walawi ndiyo "unabii wa wakati" wa kwanza kabisa ambao William Miller aligundua, na unaonyesha kwamba wakati Ashuru ilipoiteka kabila la kaskazini, iliashiria mwanzo wa kutawanywa kulikodumu kwa miaka elfu mbili mia tano na ishirini. Kipindi hicho kilianza kwa kuchukuliwa kwao utumwani mwaka 723 K.K. na kuishia katika "wakati wa mwisho" mwaka 1798. Makabila ya kusini yalichukuliwa na Babeli mwaka 677 K.K., na hapo ukaanza "mara saba" dhidi ya Yuda uliomalizika wakati uleule na unabii wa miaka 2300 wa Danieli nane aya ya kumi na nne, tarehe 22 Oktoba, 1844. Ashuru na Babeli zilitimiza kusudi lilelile la adhabu dhidi ya uasi wa watu wa Mungu, lakini adhabu hiyo ilitekelezwa kwanza na Ashuru kisha na Babeli.

In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.

Katika uhusiano wa kinabii kati ya mamlaka tatu katika sura ya kumi na tatu, Babeli ni mfano wa Ashuru, kwa kuwa ilikuja baadaye lakini ilifanya kazi ileile dhidi ya watu wa Mungu.

In chapter fifteen, the burden against Moab is against the Protestant churches.

Katika sura ya kumi na tano, unabii dhidi ya Moabu ni dhidi ya makanisa ya Kiprotestanti.

> “This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

> "Maelezo haya ya Moabu yanawakilisha makanisa yaliyofanana na Moabu. Hayajasimama katika kituo chao cha wajibu kama walinzi waaminifu. Hayajashirikiana na majeshi ya mbinguni kwa kutumia uwezo ambao Mungu aliowapa kufanya mapenzi ya Mungu, kuzizuia nguvu za giza, na kutumia kila nguvu ambayo Mungu amewapa kuendeleza ukweli na haki katika ulimwengu wetu. Wana ufahamu wa ukweli, lakini hawajayatekeleza yale wanayoyajua." Maoni ya Biblia ya Waadventista Wasabato, juzuu ya 4, 1159.

The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.

Kanisa la Kiprotestanti ambalo limeanguka ndilo kanisa ambalo liliendelea kutembea na Bwana wakati sehemu iliyosalia ya Uprotestanti ilipokimbia wakati wa ujumbe wa malaika wa pili. Moabu ni Uadventista, pembe ya Uprotestanti iliyoanguka.

Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.

Sura ya kumi na saba inahusu Dameski, na inatambulishwa kama mji unaotwaliwa. Mji ni ishara ya ufalme na ufalme unaotwaliwa katika "siku za mwisho" ni Marekani.

Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.

Sura ya kumi na tisa ni unabii wa maangamizi dhidi ya Misri, inayowakilisha Umoja wa Mataifa na ulimwengu mzima.

The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.

Maneno matatu ya unabii ya maangamizi yanayofuata katika sura ya ishirini na moja ni dhidi ya nchi ya jangwa la kusini iliyo ya kutisha, dhidi ya Dumah, na dhidi ya Arabia. Maneno haya matatu ya unabii ya maangamizi yanabainisha Uislamu, sawa na ole tatu yanayotajwa katika Ufunuo 8:13.

The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.

Unabii wa maangamizi katika sura ya ishirini na mbili unaonyesha utengano wa Waadventista wa Laodikia kutoka kwa Waadventista wa Filadelfia wakati wa sheria ya Jumapili.

And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.

Ndipo katika sura ya thelathini tunapata mzigo wa wanyama wa kusini, ambao ni mfano wa pili wa uasi wa Waadventista wa Laodikia. Kuyakusanya pamoja mizigo yote ya Isaya kunashughulikia karibu kila mhusika wa kinabii katika ‘siku za mwisho’. Ninachagua Isaya ishirini na tatu ili kuonyesha kwamba historia ya Marekani, kama ufalme wa sita wa unabii wa Biblia, inatawala kuanzia 1798 hadi sheria ya Jumapili.

Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.

Kwa sababu "kila mmoja wa manabii wa kale alinena kwa wakati wao kwa kiasi kidogo kuliko kwa wakati wetu, hivi kwamba unabii wao unaendelea kutuhusu," kila tamko la kinabii linahusu matukio ya mwisho wa dunia. Ukweli huu, pamoja na ukweli kwamba "vitabu vyote vya Biblia hukutana na kutamatika" katika kitabu cha Ufunuo, unaithibitisha nafasi ya kitabu cha Ufunuo kama rejea kuu ya kuoanisha ushuhuda wa kinabii kuhusu matukio ya mwisho wa dunia.

In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.

Katika sura ya kumi na saba ya Ufunuo, tunaona yule kahaba mkuu anayezini na wafalme wa nchi na hukumu yake ya mwisho.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Kisha akaja mmoja wa wale malaika saba, wenye zile bakuli saba, akanena nami, akaniambia, Njoo huku; nitakuonyesha hukumu ya yule kahaba mkuu, aketiye juu ya maji mengi; ambaye wafalme wa nchi wamezini naye, nao wakaao juu ya nchi wameleweshwa kwa mvinyo wa uasherati wake. Ufunuo 17:1, 2.

The prophets never contradict one another.

Manabii hawapingani kamwe miongoni mwao.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Na roho za manabii huwatii manabii. Kwa maana Mungu si Mungu wa machafuko, bali wa amani, kama ilivyo katika makanisa yote ya watakatifu. 1 Wakorintho 14:32, 33.

At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.

Mwisho wa ulimwengu "hukumu ya kahaba mkuu akaaye juu ya maji mengi," yule kahaba mkuu ambaye "wafalme wa dunia wamezini naye," yule kahaba mkuu aliyewalewesha "wakazi wa dunia" "kwa mvinyo wa uzinzi wake;" anawakilishwa na Isaya kama "kahaba" anayesahauliwa kwa "siku za mfalme mmoja," yaani miaka sabini ya kinabii. Miaka hiyo sabini itakapokamilika Tiro "atazini na falme zote za dunia." Kahaba wa Isaya ndiye kahaba mkuu wa Yohana. Kahaba wa Isaya na kahaba wa Yohana wanawakilisha Kanisa la Kikatoliki la Roma, kwa kuwa mwanamke ni ishara ya kanisa katika Neno la Mungu.

> Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.

> Wake, jitiisheni kwa waume zenu wenyewe, kama kwa Bwana. Kwa maana mume ni kichwa cha mke, kama Kristo alivyo kichwa cha kanisa; naye ndiye mwokozi wa mwili. Basi, kama vile kanisa linavyomtii Kristo, vivyo hivyo wake na wawatii waume zao katika kila jambo. Enyi waume, wapendeni wake zenu, kama Kristo naye alivyolipenda kanisa, akajitoa nafsi yake kwa ajili yake; ili alitakase na kulisafisha kwa kuoshwa kwa maji kwa neno, apate kulileta mbele yake kanisa tukufu, lisilo na doa, wala kunyanzi, wala lolote la namna hiyo; bali liwe takatifu na lisilo na dosari. Hivyo ndivyo waume wanavyopaswa kuwapenda wake zao kama miili yao wenyewe. Yeye ampendaye mke wake hujipenda mwenyewe. Kwa maana hakuna mtu aliyewahi kuichukia mwili wake mwenyewe; bali huulisha na kuutunza, kama vile Bwana afanyavyo kwa kanisa. Kwa maana sisi tu viungo vya mwili wake, wa nyama yake na wa mifupa yake. Kwa sababu hii mtu atamwacha baba yake na mama yake, ataambatana na mkewe, na hao wawili watakuwa mwili mmoja. Hili ni fumbo kuu; lakini nanena kuhusu Kristo na kanisa. Hata hivyo, kila mmoja wenu ampende mke wake kama nafsi yake; na mke aone kumheshimu mume wake. Waefeso 5:22-33.

The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.

Mtume Paulo anatambua kwamba kanisa la Kristo linawakilishwa kinabii kama mwanamke. Kwa hiyo, mwanamke katika unabii ni kanisa, lakini kanisa la Kristo ni “takatifu na lisilo na waa.” Kanisa lisilo takatifu linawakilishwa kama mwanamke asiye mtakatifu; hivyo Isaya anataja kahaba na Yohana malaya. Wanawakilisha upapa kama malaya, na kanisa la Mungu ni bikira.

> For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.

> Maana nina wivu juu yenu kwa wivu wa Mungu: kwa kuwa niliwaposa kwa mume mmoja, ili niwaweke mbele ya Kristo kama bikira msafi. 2 Wakorintho 11:2.

Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.

Siyo tu kwamba kanisa la Mungu limewakilishwa kama bikira, bali pia limechumbiwa kwa mume mmoja tu. Tiro na kahaba mkuu wa Yohana hufanya uasherati na wafalme wa dunia. Kanisa Katoliki lina mahusiano na wanaume kadhaa, si mmoja. Daniel anatufahamisha kwamba wafalme ni falme.

> This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.

> Hii ndiyo ndoto; nasi tutaieleza tafsiri yake mbele yako, ee mfalme. Wewe, ee mfalme, u mfalme wa wafalme; kwa maana Mungu wa mbinguni amekupa ufalme, mamlaka, nguvu, na utukufu. Na popote wanadamu wakaapo, wanyama wa kondeni na ndege wa angani amewatia mkononi mwako, naye amekufanya mtawala juu ya wote hao. Wewe ndiwe kichwa hiki cha dhahabu. Na baada yako utainuka ufalme mwingine ulio duni kuliko wako, na ufalme wa tatu wa shaba, utakaotawala juu ya dunia yote. Na ufalme wa nne utakuwa wenye nguvu kama chuma; kwa kuwa chuma huvunja vipandevipande na kutiisha vitu vyote; na kama chuma kivunjacho hivi vyote, kitavunja vipandevipande na kuponda. Danieli 2:36-40.

In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.

Katika Danieli sura ya pili, falme za unabii wa Biblia zinatambuliwa na kufafanuliwa. Danieli anapomfafanulia Nebukadneza ndoto, anamjulisha Nebukadneza kuwa yeye ndiye kichwa cha dhahabu. Kichwa cha dhahabu ni mfalme, lakini mfalme anawakilisha ufalme. Kanisa la Kikatoliki la Roma ni kahaba mkuu anayefanya uzinzi na wafalme wote wa dunia mwishoni mwa miaka sabini ya kinabii. Wafalme ni ishara ya wanaume, na Tiro ni mwanamke asiye safi. Mwanamke ni kanisa, malaya ni kanisa lisilo takatifu; mwanamume ni mfalme na mfalme ni ufalme. Mwanamke ni kanisa na mfalme ni dola. Uhusiano usio halali wa taasisi hizi mbili unawakilisha uzinzi wa kiroho.

The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.

Katiba ya Marekani ni hati ya kimungu inayoweka wakfu ulazima wa kudumisha utengano kati ya mamlaka hizi mbili. Ingawa bado hatujamaliza kulitambua Tiro kama Kanisa Katoliki la Roma, inaonekana kufaa kwa wakati huu kushughulikia ishara nyingine katika Isaya ishirini na tatu inayofafanua mfano wa mwanamume na mwanamke, yaani kanisa na serikali.

> Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.

> Tazama nchi ya Wakaldayo; watu hawa hawakuwa, hata Mwashuri alipoiweka kwa ajili ya wakaao nyikani; walijenga minara yake, wakayainua majumba yake; naye akaifanya kuwa ukiwa. Isaya 23:13.

In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:

Katika aya hiyo, Mwashuri aliianzisha nchi ya Wakaldayo na akaweka vyote viwili, "minara" na "majumba ya kifalme." Mwashuri ni ishara ya Nimrodi, na Wakaldayo wanawakilisha viongozi wa kidini wa dini za mafumbo za Babeli. "Mnara" ni ishara ya kanisa. Yesu alipoweka mbele mfano wa shamba la mizabibu, Dada White anatoa maoni kuhusu mfano huo kama ifuatavyo:

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.

> "Katika mfano huo, mwenye nyumba alimwakilisha Mungu, shamba la mizabibu liliwakilisha taifa la Wayahudi, na ua uliwakilisha sheria ya Mungu iliyokuwa ulinzi wao. Mnara ulikuwa ishara ya hekalu." Desire of Ages, 596.

The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.

Mwashuru aliianzisha nchi ya Wakaldayo, ambao walijenga kanisa (mnara) na "ikulu." "Ikulu" inawakilisha "mfalme" ambaye naye anawakilisha ufalme. Ufalme pia huwakilishwa kama mji.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Wakasema, Haya, tujijengee mji na mnara, na kilele chake kifike mbinguni; nasi tujifanyie jina, tusije tukatawanyika katika uso wa nchi yote. Mwanzo 11:4.

The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.

"Mnara" na "kasri" vilivyoanzishwa na Mwashuri ni "mji" na "mnara" vilivyojengwa na Nimrodi.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

> Na mizoga yao itakuwa katika barabara ya mji ule mkuu, uitwao kwa roho Sodoma na Misri, ambapo pia Bwana wetu alisulubiwa. Ufunuo 11:8.

Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.

Uvuvio unatufahamisha kwamba 'mji mkubwa' katika Ufunuo sura ya kumi na moja unawakilisha ufalme wa Ufaransa katika kipindi cha Mapinduzi ya Ufaransa.

> “‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.

> "'Mji mkubwa' ambao katika mitaa yake mashahidi wanauawa, na ambamo miili yao iliyokufa imelala, ni Misri 'kiroho'. Kati ya mataifa yote yanayotajwa katika historia ya Biblia, Misri ndiyo iliyokataa kwa ujasiri mkubwa zaidi kuwepo kwa Mungu aliye hai na kupinga amri zake. Hakuna mfalme aliyewahi kuthubutu kuingia katika uasi wa wazi na wa jeuri dhidi ya mamlaka ya Mbinguni kuliko mfalme wa Misri. Ujumbe ulipoletwa kwake na Musa, kwa jina la Bwana, Farao akajibu kwa majivuno: 'Yehova ni nani, nisikilize sauti yake niache Israeli waende? Simjui Yehova, tena sitaacha Israeli waende.' Kutoka 5:2, A.R.V. Huu ni ukanamungu, na taifa linalowakilishwa na Misri lingekanusha kwa namna ileile madai ya Mungu aliye hai, na lingeonyesha roho ileile ya kutokuamini na uasi. 'Mji mkubwa' pia unafananishwa, 'kiroho,' na Sodoma. Ufisadi wa Sodoma katika kuvunja sheria ya Mungu ulionekana hasa katika uasherati. Na dhambi hii pia ingekuwa sifa kuu ya taifa ambalo lingetimiza vigezo vya andiko hili."

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.

> Kulingana na maneno ya nabii, basi, muda mfupi kabla ya mwaka 1798 nguvu fulani yenye asili na tabia ya kishetani ingeibuka ili kupigana vita dhidi ya Biblia. Na katika nchi ambamo ushuhuda wa mashahidi wawili wa Mungu ungenyamazishwa hivyo, kungedhihirika ukanamungu wa Farao na ufuska wa Sodoma.

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

> Unabii huu umetimizwa kwa usahihi wa hali ya juu na kwa namna ya kushangaza katika historia ya Ufaransa. Wakati wa Mapinduzi, mwaka 1793, 'dunia kwa mara ya kwanza ilisikia mkutano wa wanaume, waliozaliwa na kuelimishwa katika ustaarabu, na wakichukulia kuwa wana haki ya kuongoza mojawapo ya mataifa mazuri zaidi ya Ulaya, wakainua sauti moja kukanusha ule ukweli wenye uzito mkuu ambao roho ya mwanadamu hupokea, na kukataa kwa kauli moja imani na ibada kwa Mungu.'-Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. 'Ufaransa ndilo taifa pekee duniani ambalo kumbukumbu halisi zilizobaki zinaonyesha kwamba, kama taifa, liliinua mkono wake kwa uasi wa wazi dhidi ya Muumba wa ulimwengu. Watu wanaokufuru wengi, na wasioamini wengi, wamekuwapo, na bado wanaendelea kuwapo, Uingereza, Ujerumani, Hispania, na kwingineko; lakini Ufaransa inasimama kando katika historia ya dunia kama dola la pekee ambalo, kwa amri ya Bunge lake la kutunga sheria, lilitangaza kwamba hakuna Mungu, na ambalo idadi yote ya watu wa mji mkuu, na wengi mno kwingineko, wanawake pamoja na wanaume, walicheza na kuimba kwa furaha walipokubali tangazo hilo.'-Blackwood's Magazine, Novemba, 1870. The Great Controversy, 269.

The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.

"Mji mkubwa" katika Ufunuo sura ya kumi na moja ulikuwa taifa la Ufaransa lililopitisha "azimio la Bunge lake la Kutunga Sheria" lililotangaza kwamba hakuna Mungu. Azimio hilo lilikuwa dhihirisho la upingamungu kama linavyowakilishwa na uasi wa Farao. Mji mkubwa ni ufalme, au "taifa" au "dola." Katika Ufunuo sura ya kumi na moja Ufaransa inawakilishwa na alama mbili-Misri na Sodoma.

We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”

Tunaambiwa, "Huu ni ukanamungu, na taifa linalowakilishwa na Misri lingepaza sauti kwa kukataa sawia madai ya Mungu aliye hai na lingedhihirisha roho ileile ya kutokuamini na uasi. 'Mji ule mkubwa' pia unafananishwa, 'kiroho,' na Sodoma. Ufisadi wa Sodoma katika kuvunja sheria ya Mungu ulidhihirishwa hasa katika uasherati."

The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation

Mji ule mkuu au taifa la Ufaransa unawakilishwa kwa njia ya kifumbo na taifa (Misri) na mji (Sodoma). Misri “ingetoa sauti,” na kauli ya taifa humaanisha uendeshaji wa dola, si wa kanisa. Kwamba Misri ilikuwa dola na Sodoma ilikuwa kanisa ndicho kielelezo kinachopatikana katika sura ya kumi na moja ya Ufunuo.

> “The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

> "'Usemi' wa taifa ni kitendo cha mamlaka zake za kutunga sheria na za mahakama." The Great Controversy, 442.

In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.

Katika Ufunuo sura ya kumi na moja, Yohana anaeleza matukio ya Mapinduzi ya Ufaransa kwa ishara za kinabii. Mapinduzi halisi yalitoa ushahidi wa kutosha wa kihistoria kuhusu uhalali wa utabiri wa Yohana katika sura hiyo. Yohana alitabiri, kisha Mapinduzi ya Ufaransa yakautimiza utabiri huo, na baadaye, zote mbili, yaani utabiri wenyewe na utimilifu wake wa kihistoria, vinatambua na kuoanisha matukio ya mwisho wa dunia, wakati ambapo tena dola iliyopotoka inaungana na kanisa lililopotoka. Bila shaka, umwagaji damu mkubwa hufuata ndoa hiyo isiyotakatifu. Ufalme wa Mungu pia ni mji mkubwa.

> And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.

> Naye akanichukua katika Roho, akanipeleka juu ya mlima mkubwa tena mrefu, akanionyesha ule mji mkubwa, Yerusalemu mtakatifu, ukishuka kutoka mbinguni kwa Mungu. Ufunuo 21:10.

> “The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.

> Kujapo kwa bwana-arusi kunakoonyeshwa hapa hutokea kabla ya ndoa. Ndoa hiyo inawakilisha Kristo kupokea ufalme wake. Mji Mtakatifu, Yerusalemu Mpya, ambao ni mji mkuu na mwakilishi wa ule ufalme, huitwa 'bibi-arusi, mke wa Mwanakondoo.' Malaika alimwambia Yohana: 'Njoo hapa, nitakuonyesha bibi-arusi, mke wa Mwanakondoo.' 'Akanichukua katika Roho,' asema nabii, 'akanionyesha ule mji mkuu, Yerusalemu mtakatifu, ukishuka kutoka mbinguni kwa Mungu.' Ufunuo 21:9, 10." Pambano Kuu, 426.

Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.

Uasi wa Nimrodi unaonyeshwa na kujenga kwake mnara na mji, jambo linaloashiria muungano wa kanisa na serikali mwishoni mwa dunia, kwa maana manabii wote walinena juu ya mwisho wa dunia. Uasi wa Nimrodi pia ulikuwa mwendelezo wa uasi wa Lusifa, ambaye tamanio lake lilikuwa kuchukua udhibiti wa kanisa la Mungu na pia serikali ya Mungu.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Jinsi ulivyoanguka kutoka mbinguni, ee Lusifa, mwana wa asubuhi! Jinsi ulivyoangushwa chini hata duniani, wewe uliyeudhoofisha mataifa! Kwa maana ulisema moyoni mwako, Nitapaa mbinguni, nitainua kiti changu cha enzi juu ya nyota za Mungu; nami nitaketi pia juu ya mlima wa mkutano, katika pande za kaskazini; nitapaa juu ya vilele vya mawingu; nitakuwa kama Aliye Juu Sana. Isaya 14:12-14.

As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”

Isaya anapofunua tamaa za siri za moyoni za Lusifa za kuwa “kama Aliye Juu Sana,” anaonyesha kwamba Lusifa anataka kuketi katika viti viwili vilivyo tofauti kabisa. Anatamani “kuuinua kiti chake cha enzi juu ya nyota za Mungu” na “kuketi pia juu ya mlima wa mkutano, pande za kaskazini.”

The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.

Kiti cha enzi ni ishara ya mamlaka ya mfalme au mamlaka ya serikali, na "pande za kaskazini" ni kanisa la Mungu.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.

> Wimbo na Zaburi kwa wana wa Kora. Bwana ni mkuu, tena anastahili kusifiwa sana katika mji wa Mungu wetu, katika mlima wa utakatifu wake. Mrembo kwa mahali pake, furaha ya dunia yote, ni mlima Sayuni, katika pande za kaskazini, mji wa Mfalme mkuu. Mungu anajulikana katika majumba yake kuwa kimbilio. Zaburi 48:1-3.

Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.

Yerusalemu ni “mji wa Mfalme Mkuu,” hivyo ikiashiria kiti cha enzi cha kisiasa cha Mungu, na Yerusalemu pia ni “mlima wa utakatifu wake,” “kwenye pande za kaskazini,” hivyo ikiashiria kiti cha enzi cha kidini cha Mungu. Tangu mwanzo uasi na vita vya Shetani vinaonyeshwa katika muktadha wa tamaa yake ya kutawala juu ya kanisa la Mungu na serikali ya Mungu kwa pamoja. Shetani baadaye akaongoza katika uasi wa Nimrodi, na nchi ambayo aliianzisha kwa ajili ya Wakaldayo inaonyeshwa kama nchi ambamo Nimrodi alijenga mnara na mji — kanisa na serikali.

Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.

Kwa hiyo, wakati kahaba anayemtajwa na Isaya na kahaba mkuu anayemtajwa na Yohana wanapozini na wafalme wa dunia, unabii unaonyesha kwamba kunatokea uhusiano usio mtakatifu kati ya Kanisa Katoliki la Roma na wafalme wa dunia mwishoni mwa miaka sabini ya kinabii.

Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:

Mfululizo wa unabii wa Isaya unaeleza hukumu ya kahaba Tiro katika sura ya ishirini na tatu, na Yohana anaeleza hukumu hiyo hiyo kwa ishara ya mwanamke wa rangi nyekundu anayejulikana kama "Babeli iliyo kuu." Shahidi wa tatu wa hukumu hiyo hiyo ya kahaba huyo huyo ni kama ifuatavyo:

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> "Yule mwanamke (Babeli) wa Ufunuo 17 anaelezwa kuwa 'amevikwa mavazi ya zambarau na nyekundu, na amepambwa kwa dhahabu na vito vya thamani na lulu, akiwa na kikombe cha dhahabu mkononi mwake kilichojaa machukizo na uchafu: . . . na katika kipaji cha uso wake palikuwa na jina limeandikwa, Siri, Babeli Mkuu, mama wa makahaba.' Asema nabii: 'Nikamuona yule mwanamke amelewa kwa damu ya watakatifu, na kwa damu ya mashahidi wa Yesu.' Babeli pia imetajwa kuwa 'ule mji mkuu, unaotawala juu ya wafalme wa dunia.' Ufunuo 17:4-6, 18. Nguvu ambayo kwa karne nyingi ilidumisha utawala wa kidhalimu juu ya wafalme wa Ukristo ni Roma." Pambano Kuu, 382.

Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.

Tiro ni Kanisa Katoliki la Kirumi katika "siku za mwisho." Wakati huo, upapa utatoka kwenda kuimba nyimbo zake za kishawishi kwa wafalme wa dunia, na hivyo kuwaongoza wafalme katika tendo la uzinzi, ambalo, kinabii, ni muungano wa kanisa na serikali.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> Na itakuwa siku ile, ya kwamba Tiro itasahauliwa kwa miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini Tiro itaimba kama kahaba. Isaya 23:15.

A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.

Katika unabii wa Biblia, mfalme huwakilisha ufalme, kwa hiyo Tiro itasahauliwa wakati ambapo ufalme wa kinabii utatawala kwa miaka sabini.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Na itakuwa katika siku ile, kwamba Tiro itasahauliwa miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini kutakuwa kwa Tiro kama wimbo wa kahaba. Twaa kinubi, zunguka mjini, wewe kahaba uliyesahauliwa; toa sauti tamu, imba nyimbo nyingi, ili ukumbukwe. Na itakuwa baada ya mwisho wa miaka sabini, Bwana ataitembelea Tiro, naye atarudi kwenye ujira wake, naye atafanya ukahaba na falme zote za ulimwengu juu ya uso wa nchi. Isaya 23:15-17.

During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”

Katika nyakati za ufalme mmoja unaotawala kwa miaka sabini ya kinabii, Kanisa Katoliki la Kirumi litasahaulika. Mwishoni mwa miaka hiyo sabini, mamlaka ya kipapa “itapiga muziki mtamu, itaimba nyimbo nyingi.” Kinabii, “wimbo” unawakilisha “uzoefu.”

> “Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.

> Juu ya bahari ya kioo iliyo mbele ya kiti cha enzi, ile bahari ya kioo kana kwamba imechanganyika na moto,—inang'aa sana kwa utukufu wa Mungu,—limekusanyika lile kundi lililopata 'ushindi juu ya mnyama, na juu ya sanamu yake, na juu ya alama yake, na juu ya hesabu ya jina lake.' Pamoja na Mwanakondoo juu ya Mlima Sayuni, 'wakiwa na vinubi vya Mungu,' wanasimama, wale elfu mia moja arobaini na nne waliokombolewa kutoka miongoni mwa watu; na inasikika, kama sauti ya maji mengi, na kama sauti ya ngurumo kuu, 'sauti ya wapiga vinubi wakipiga vinubi vyao.' Nao wanaimba 'wimbo mpya' mbele ya kiti cha enzi, wimbo ambao hakuna mtu awezaye kuujifunza ila wale elfu mia moja arobaini na nne. Ni wimbo wa Musa na wa Mwanakondoo—wimbo wa ukombozi. Hakuna ila wale elfu mia moja arobaini na nne wanaoweza kuujifunza wimbo huo; kwa kuwa ni wimbo wa uzoefu wao—uzoefu ambao hakuna kundi jingine lililowahi kuwa nao. 'Hawa ndio wamfuatao Mwanakondoo kokote aendako.' Hawa, waliotwaliwa kutoka duniani, kutoka miongoni mwa walio hai, wamehesabiwa kuwa 'malimbuko kwa Mungu na kwa Mwanakondoo.' Ufunuo 15:2, 3; 14:1-5. 'Hawa ndio wale waliotoka katika dhiki kuu;' wamepita katika wakati wa taabu usiowahi kuwapo tangu palipokuwapo taifa; wamevumilia maumivu ya wakati wa taabu ya Yakobo; wamesimama bila mwombezi wakati wa kumiminwa kwa mwisho kwa hukumu za Mungu. Lakini wameokolewa, kwa kuwa 'wamefua mavazi yao, na kuyafanya meupe katika damu ya Mwanakondoo.' 'Katika vinywa vyao haukupatikana udanganyifu; kwa maana hawana mawaa' mbele za Mungu. 'Kwa hiyo wako mbele ya kiti cha enzi cha Mungu, na wanamtumikia mchana na usiku katika hekalu Lake; naye aketiye juu ya kile kiti cha enzi atafanya maskani yake kati yao.' Wameiona dunia ikiwa imeharibiwa kwa njaa na tauni, jua likiwa na uwezo wa kuwachoma watu kwa joto kuu, nao wenyewe wamevumilia mateso, njaa, na kiu. Lakini 'hawataona njaa tena, wala hawatakuwa na kiu tena; wala jua halitawapiga, wala joto lolote. Kwa kuwa Mwanakondoo aliye katikati ya kile kiti cha enzi atawachunga, naye atawaongoza kwenye chemchemi za maji ya uzima; na Mungu atafuta kila chozi katika macho yao.' Ufunuo 7:14-17.

> “‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.

> "'Katika hekalu Lake kila mtu ananena utukufu Wake' (Zaburi 29:9), na wimbo ambao waliokombolewa wataimba—wimbo wa uzoefu wao—utatangaza utukufu wa Mungu: 'Ni makuu na ya ajabu kazi Zako, Ee Bwana Mungu, Mwenyezi; Njia Zako ni za haki na za kweli, Wewe Mfalme wa enzi zote. Ni nani asiyekucha, Ee Bwana, na kulitukuza jina Lako? Kwa kuwa Wewe peke Yako u Mtakatifu.' Ufunuo 15:3, 4, R.V." Elimu, 308.

At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.

Mwishoni mwa miaka sabini ya kinabii, Upapa "atatoa mdundo mtamu, ataimba nyimbo nyingi, ili akumbukwe." Mwishoni mwa ufalme unaotawala kwa miaka sabini ya kinabii, Kanisa Katoliki la Kirumi litaikumbusha dunia kuhusu uzoefu wa historia yake iliyopita. Katika historia hiyo alitawala kama mamlaka ya kimaadili katika uhusiano kati yake na wafalme wa Ulaya. Historia hiyo inatambulika kwa haki kama Enzi za Giza, na giza lolote ambalo kwa namna yoyote linaweza kuhusishwa na historia ambamo Upapa ulitawala juu ya wafalme wa Ulaya linaweza kuhusishwa na kitendo cha msingi kabisa kilichozalisha giza lote lililofuatia. Kitendo hicho kilikuwa muungano wa kanisa na dola, yaani muunganiko wa wafalme wa Ulaya na Kanisa Katoliki. Katika ndoa ya kibiblia, mwanaume anapaswa kutawala juu ya mwanamke, lakini uasherati uliotokea katika historia hiyo ulikuwa kinyume na mpangilio wa kweli wa uhusiano wa mwanamume na mwanamke.

At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.

Mwisho wa miaka sabini kutakuwa na mgogoro mkubwa wakati ufalme wa unabii wa Biblia unaotawala dunia katika kipindi ambacho Upapa umesahauliwa kinabii utakapofikia tamati. Mgogoro wa ulimwengu mzima uliosababishwa na kuanguka kwa ufalme huo unaufungulia Kanisa Katoliki mlango wa kuanza kuueleza ulimwengu kwamba, ili kuvuka nyakati zenye misukosuko zilizosababishwa na anguko la ufalme huo, ulimwengu lazima utii mamlaka ya kimaadili ya Kanisa Katoliki la Roma, kama inavyoonyeshwa katika historia ya Enzi za Giza.

When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?

Ufalme unapoisha na upapa unaimba wimbo wa uzoefu wake wa zamani, uzoefu ambao wanahistoria wanautaja kuwa giza; basi je, vipi historia hiyo ya giza inaweza kuwa ujumbe ambao upapa ataushiriki na wafalme wa dunia kiasi cha kuwashawishi watende uzinzi pamoja naye? Katika msukosuko mkubwa, kwa nini uzoefu wa enzi zilizopita, (wimbo wake) uzoefu wake kabla hajasahauliwa kinabii, ungeweza kutoa mantiki kwa wafalme wa dunia kukubali uzoefu wa giza kama suluhisho la msukosuko wao mkubwa?

> “A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

> Kundi kubwa, hata miongoni mwa wale wanaoutazama Upapa bila kibali, hawaoni hatari kubwa itokanayo na nguvu na ushawishi wake. Wengi hudai kwamba giza la kiakili na la kimaadili lililotawala katika Enzi za Kati liliwezesha kuenea kwa mafundisho yake, ushirikina, na ukandamizaji, na kwamba uelewa mkubwa zaidi wa nyakati za kisasa, uenezaji wa maarifa kwa ujumla, na kuongezeka kwa uvumilivu katika masuala ya dini kunazuia kufufuka kwa kutovumiliana na udhalimu. Wazo lenyewe kwamba hali kama hiyo itakuwepo katika enzi hii yenye mwanga linadhihakiwa. Ni kweli kwamba nuru kuu, ya kiakili, ya kimaadili, na ya kidini, inang'aa juu ya kizazi hiki. Katika kurasa zilizo wazi za Neno Takatifu la Mungu, nuru kutoka mbinguni imemwagwa juu ya ulimwengu. Lakini inapaswa kukumbukwa kwamba kadiri nuru inayotolewa inavyokuwa kubwa, ndivyo giza la wale wanaoipotosha na kuikataa linavyokuwa kuu zaidi.

> “A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

> Uchunguzi wa Biblia kwa maombi ungewaonyesha Waprotestanti tabia halisi ya upapa na kuwafanya wauchukie na wauepuke; lakini wengi ni werevu mno katika kujiona kwao kiasi kwamba hawaoni haja ya kumtafuta Mungu kwa unyenyekevu ili waongozwe kwenye kweli. Ingawa wanajivuna kwa kuelimika kwao, hawajui Maandiko wala nguvu ya Mungu. Lazima wapate njia ya kutuliza dhamiri zao, nao hutafuta ile iliyo ya kiroho kidogo zaidi na inayohitaji unyenyekevu mdogo zaidi. Wanachotaka ni njia ya kumsahau Mungu itakayoonekana kana kwamba ni njia ya kumkumbuka. Upapa umefaa sana kukidhi mahitaji ya hawa wote. Umeandaliwa kwa ajili ya makundi mawili ya wanadamu yanayokaribia kuujumuisha ulimwengu wote—wale wanaotaka kuokolewa kwa stahili zao, na wale wanaotaka kuokolewa wakiwa katika dhambi zao. Hapo ndipo ilipo siri ya nguvu zake.

> “A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.

> Wakati wa giza kubwa la kiakili umeonekana kuwa wenye kufaa kwa mafanikio ya upapa. Bado itadhihirishwa kwamba wakati wa mwanga mkubwa wa kiakili unafaa vivyo hivyo kwa mafanikio yake. Katika enzi zilizopita, wakati watu walipokuwa bila neno la Mungu na bila maarifa ya kweli, macho yao yalikuwa yamefungwa, na maelfu walinaswa, bila kuuona wavu uliotandazwa kwa miguu yao. Katika kizazi hiki kuna wengi ambao macho yao hupofushwa na mwangaza wa nadharia za kibinadamu, 'sayansi iitwayo kwa uongo;' hawauoni wavu, nao huuingia kwa urahisi kana kwamba wamefungwa macho. Mungu alikusudia kwamba uwezo wa kiakili wa mwanadamu uonekane kama kipawa kutoka kwa Muumba wake na utumike katika huduma ya kweli na haki; lakini kiburi na tamaa ya makuu vinapoenziwa, na watu wanapoinua nadharia zao wenyewe juu ya neno la Mungu, ndipo akili inaweza kusababisha madhara makubwa kuliko ujinga. Hivyo basi, sayansi ya uongo ya siku hizi, inayodhoofisha imani katika Biblia, itathibitika kuwa yenye mafanikio sawa katika kuandaa njia ya kukubaliwa kwa upapa, pamoja na maumbo yake yanayopendeza, kama vile kuzuiliwa kwa maarifa kulivyofungua njia ya kuinuka kwake katika Enzi za Giza. Pambano Kuu, 572.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> Wakatoliki wa Roma wanatambua kwamba mabadiliko ya Sabato yalifanywa na kanisa lao, na wanataja mabadiliko haya yenyewe kama ushahidi wa mamlaka ya juu kabisa ya kanisa. Wanasema kwamba kwa kuadhimisha siku ya kwanza ya wiki kama Sabato, Waprotestanti wanatambua mamlaka yake ya kutunga sheria katika mambo ya kiungu. Kanisa la Roma halijatelekeza madai yake ya kutokosea; na wakati ulimwengu na makanisa ya Kiprotestanti yanapokubali Sabato bandia iliyoundwa na kanisa hilo, huku yakikataa Sabato ya Yehova, kimsingi yanakiri madai haya. Wanaweza kunukuu mamlaka ya mabadiliko haya, lakini upotovu wa hoja zao ni rahisi kubainika. Mfuasi wa Papa ana werevu wa kutosha kuona kwamba Waprotestanti wanajidanganya, wakifumba macho kwa hiari dhidi ya ukweli wa jambo hilo. Kadiri desturi ya Jumapili inavyopata kibali, yeye hufurahi, akiwa na uhakika kwamba hatimaye italeta ulimwengu wote wa Kiprotestanti chini ya bendera ya Roma.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Mabadiliko ya Sabato ni ishara au alama ya mamlaka ya kanisa la Roma. Wale ambao, wakiwa wameelewa madai ya amri ya nne, huchagua kuitunza Sabato ya uongo badala ya ile ya kweli, kwa kufanya hivyo wanatoa heshima kwa mamlaka ile ambayo peke yake imeamuru Sabato hiyo. Alama ya mnyama ni Sabato ya kipapa, ambayo imekubaliwa na ulimwengu badala ya siku iliyowekwa na Mungu.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> Lakini wakati wa kupokea alama ya mnyama, kama ilivyoainishwa katika unabii, bado haujafika. Wakati wa jaribu bado haujafika. Kuna Wakristo wa kweli katika kila kanisa, hata katika Kanisa Katoliki la Roma. Hakuna anayehukumiwa hadi awe amepata nuru na ameona wajibu wa amri ya nne. Lakini amri itakapotolewa ya kulazimisha Sabato bandia, na sauti kuu ya malaika wa tatu itakapowaonya wanadamu dhidi ya kuabudu mnyama na sanamu yake, mstari utawekwa wazi kati ya uongo na ukweli. Kisha wale ambao bado wanaendelea katika uvunjaji wa sheria watapokea alama ya mnyama katika vipaji vya nyuso zao au katika mikono yao.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> Kwa mwendo wa haraka tunakaribia kipindi hiki. Wakati makanisa ya Kiprotestanti yataungana na mamlaka ya kilimwengu ili kudumisha dini ya uongo, ambayo, kwa kuipinga, mababu zao walistahimili mateso makali mno, ndipo Sabato ya Kipapa itakalazimishwa na mamlaka ya pamoja ya kanisa na dola. Kutakuwa na uasi wa kitaifa, ambao utaishia tu katika uharibifu wa kitaifa. Shule ya Mafunzo ya Biblia, Februari 2, 1913.

We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.

Sasa tumegusia ishara tano tunazotaka kutambua kabla hatujaishughulikia kikamilifu sura yenyewe. Mji ni ufalme katika unabii wa Biblia, na katika Isaya sura ya ishirini na tatu kuna falme mbili zinazohusiana kwa karibu, lakini zinazotofautiana kwa dhahiri. Ya kwanza ni “mji wa taji” na ya pili ni “mji wa biashara.” Katika siku za mwisho, nguvu inayodhibiti muungano wa mara tatu wa joka, mnyama na nabii wa uongo ni upapa. Huo ndio ufalme wenye taji.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> Tunapokaribia mgogoro wa mwisho, ni jambo la muhimu mno kwamba maelewano na umoja viwepo miongoni mwa vyombo vya Bwana. Ulimwengu umejaa dhoruba na vita na mfarakano. Hata hivyo, chini ya kichwa kimoja—mamlaka ya kipapa—watu wataungana kumpinga Mungu kupitia mashahidi Wake. Umoja huu umeimarishwa na yule mwasi mkuu. Wakati anapojitahidi kuwaunganisha mawakala wake katika kupigana dhidi ya ukweli, atafanya kazi ya kuwagawanya na kuwatawanya watetezi wa ukweli. Wivu, kudhania mabaya, na kusema mabaya, vinachochewa naye ili kuleta mtafaruku na mgawanyiko. Shuhuda, juzuu ya 7, 182.

The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”

Ufalme wenye taji ni Tiro, ambalo maana yake ni ‘mwamba.’ Katika sura hii Tiro inawakilisha upapa unaotafuta kuiga Kristo kwa udanganyifu, kwa kuwa upapa ni mpinga Kristo. Neno ‘anti’ katika ‘antichrist’ linamaanisha ‘badala ya.’ Upapa hutafuta kuiga Kristo kwa udanganyifu katika kila nyanja, na jina Tiro linamaanisha mwamba, kwa kuwa upapa ni bandia ya ‘Mwamba wa Enzi.’

> Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.

> Ni nani aliyetoa shauri hili juu ya Tiro, mji wa taji, ambao wafanyabiashara wake ni wakuu, wachuuzi wake ni waheshimiwa wa dunia? Bwana wa majeshi amekusudia hivyo, ili atie doa kiburi cha utukufu wote, na kuwadhalilisha waheshimiwa wote wa dunia. Pitia katika nchi yako kama mto, ee binti wa Tarshishi; hapana nguvu tena. Ameinyoosha mkono wake juu ya bahari, akazitikisa falme; Bwana ametoa amri juu ya mji wa biashara, kuziangamiza ngome zake. Isaya 23:8-11.

We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.

Tunakusudia kuonyesha kwa ushuhuda wa mashahidi wengi kwamba "kutikiswa kwa falme" kunatimizwa na Mungu, kupitia Uislamu. Uislamu ndiyo nguvu inayokasirisha mataifa na inayotumika kutikisa mataifa. Katika hatua hii tunatambua kwamba Bwana ameazimia kuwadhalilisha "wote waheshimikao wa dunia," ambao ni "wafanyabiashara" na "wachuuzi" ambao "ngome zao" zinapaswa kuangamizwa. Mji wa biashara na mji wa kutia taji "wamechochea hasira ya mbinguni" na Bwana amekusudia kuharibu "ngome zao" na hilo linawakilisha uchumi. Kuporomoka kwa uchumi kunatokea kabla ya sheria ya Jumapili nchini Marekani, kwa kuwa kabla ya sheria ya Jumapili raia wa Marekani wanadai kurejeshwa "katika kibali cha Mungu na ustawi wa kidunia." Hoja yao ni kwamba hukumu za Mungu hazitaisha hadi Jumapili itakapotekelezwa "kwa ukali." Mashahidi kadhaa wa Biblia wanakubaliana kwamba tuko ukingoni mwa anguko kubwa sana katika uchumi wa dunia. Anguko hilo linatokea kabla ya sheria ya Jumapili, kama vile anguko la mwaka 1837 lilivyotokea kabla ya Oktoba 22, 1844.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> Na ndipo mdanganyaji mkuu atawashawishi watu kwamba wale wanaomtumikia Mungu ndio wanaosababisha maovu haya. Kundi ambalo limechochea ghadhabu ya Mbingu litaweka lawama za taabu zao zote juu ya wale ambao utii wao kwa amri za Mungu ni karipio la kudumu kwa wavunjaji wa sheria. Itatangazwa kwamba watu wanamkosea Mungu kwa kuvunja sabato ya Jumapili; kwamba dhambi hii imeleta maafa ambayo hayataisha hadi utunzaji wa Jumapili utakapolazimishwa kwa ukali; na kwamba wale wanaowasilisha madai ya amri ya nne, hivyo kuondoa heshima kwa Jumapili, ndio wasumbufu wa watu, wakiwazuia kurejeshwa katika kibali cha Mungu na ustawi wa kidunia. Hivyo, shtaka lililowahi kutolewa zamani dhidi ya mtumishi wa Mungu litarudiwa, na kwa misingi iliyo thabiti vivyo hivyo: “Ikawa Ahabu alipomwona Eliya, Ahabu akamwambia, Ndiwe wewe uliyelisumbua Israeli? Naye akajibu, Sikulisumbua Israeli; bali wewe, na nyumba ya baba yako, kwa kuwa mmeziacha amri za Bwana, nawe umefuata Mabaali.” 1 Wafalme 18:17, 18. Kadiri hasira ya watu itakavyochochewa na mashtaka ya uongo, watashika mkondo dhidi ya mabalozi wa Mungu unaofanana sana na ule ambao Israeli mwasi alifuata dhidi ya Eliya. Pambano Kuu, 590.

Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel the was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.

Tukio la Eliya kukabiliana na manabii wa Baali na makuhani wa Ashera kwenye Mlima Karmeli linawakilisha sheria ya Jumapili. Ujumbe kwa kanisa ulikuwa “chagueni hivi leo mtakayemtumikia.” Wakati historia hii itakapojirudia katika sheria ya Jumapili swali litakuwa “mtachagua siku ipi, kwani siku mtakayoichagua inaonyesha mnamtumikia nani.” Kabla ya Mlima Karmeli kulikuwa na miaka mitatu na nusu ya ukame mkali. Kabla ya sheria ya Jumapili kuna mfululizo wa sheria za Jumapili, lakini hazijakuwa “zikitekelezwa vikali.” Kanuni inayohusishwa na sheria ya Jumapili ni kwamba uasi wa kitaifa hufuatiwa na maangamizi ya kitaifa. Mfano wake ni kwamba Konstantino mwaka 321 alipitisha sheria ya Jumapili, na muda mfupi baadaye tarumbeta nne za kwanza za Ufunuo sura ya nane zikaanza kuipeleka Roma ya Magharibi kwenye hitimisho lake kufikia mwaka 476. Simulizi ya Konstantino ni muhimu kwa kuwa lilihusisha kuinua kwa hatua kwa hatua siku ya Jumapili, na wakati huohuo kuweka kwa hatua kwa hatua vizuizi dhidi ya Sabato ya siku ya saba. Historia hiyo ya hatua kwa hatua ilifikia hitimisho lake pale raia walipolazimishwa kuishika Jumapili au kuteswa kwa kuishika Sabato. Hilo pia ndilo hitimisho la kuongezeka kwa sheria za Jumapili nchini Marekani. Kanuni moja inayohusishwa na utekelezaji wa ibada ya Jumapili ni “uasi wa kitaifa hufuatiwa na maangamizi ya kitaifa.” Kanuni hii inamaanisha kwamba kuongezeka kwa utekelezaji wa sheria za Jumapili kunazalisha kuongezeka kwa hukumu za Mungu, kabla ya sheria halisi ya Jumapili ya Ufunuo kumi na tatu aya ya kumi na moja. Kila kutungwa kwa sheria kutaleta maangamizi yanayolingana nayo. Hukumu ambazo raia wanawashutumu waishika-Sabato kuzisababisha, kwa hakika zinasababishwa na kuongezeka kwa utekelezaji wa sheria za Jumapili. Tumejumuisha dondoo kutoka The Great Controversy, ambayo niliiita Sunday Progression. Ningependekeza uisome tena. Iko katika kitengo kiitwacho The Spirit of Prophecy.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> Mungu amefunua yatakayotukia katika siku za mwisho, ili watu wake waandaliwe kusimama dhidi ya dhoruba ya upinzani na ghadhabu. Wale walioonywa kuhusu matukio yaliyo mbele yao wasikae katika matarajio ya utulivu ya dhoruba inayokuja, wakijifariji kwamba Bwana atawalinda waaminifu wake katika siku ya taabu. Tuwe kama watu wanaomngoja Bwana wao, si kwa kutazamia bila kufanya kitu, bali kwa kazi ya bidii, tukiwa na imani isiyotetereka. Sasa si wakati wa kuruhusu akili zetu kushughulishwa na mambo ya umuhimu mdogo. Wakati watu wamelala, Shetani anafanya kazi kwa bidii kupanga mambo ili watu wa Bwana wasipate rehema wala haki. Harakati ya Jumapili sasa inajipenyeza gizani. Viongozi wanaficha suala la kweli, na wengi wanaojiunga na harakati hiyo wenyewe hawaoni mkondo wa ndani unakoelekea. Madai yake ni ya upole na kana kwamba ya Kikristo, lakini itakaposema itafunua roho ya joka. Ni wajibu wetu kufanya yote tuyawezayo kuzuia hatari inayotishia. Yapasa tujitahidi kuondoa upendeleo kwa kujionyesha mbele ya watu katika mwanga unaofaa. Tuwalete mbele yao swali halisi lililo mezani, hivyo kuweka pingamizi lenye ufanisi zaidi dhidi ya hatua za kuzuia uhuru wa dhamiri. Tuyachunguze Maandiko na tuweze kutoa sababu ya imani yetu. Asema nabii: “Waovu watafanya uovu; wala hakuna miongoni mwa waovu atakayefahamu; bali wenye hekima watafahamu.” Ushuhuda, juzuu ya 5, 452.

It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.

Ni vigumu kutambua harakati za kutunga sheria za Jumapili, kwa kuwa zinajipenyeza katika "giza," na upapa "kwa siri na bila kushukiwa" "unatia nguvu majeshi yake ili kuendeleza malengo yake mwenyewe." Ni ukweli kwamba kazi ya kupitisha sheria za Jumapili katika giza ni suala kuu katika mchakato wa kujaribiwa wa wale mia na arobaini na nne elfu. "Hakuna waovu watakaoelewa" kwa mujibu wa Danieli na Dada White. "Waovu" katika Danieli ni "wanawali wapumbavu" wa Mathayo, ambao Dada White anawatambua kama Walaodikia. Wenye hekima wataelewa matukio yanayotukia sasa, hata kama historia inayotuzunguka inaonekana kupingana na neno la Mungu. Je, tunaamini neno la Mungu au kile kinachotokea kutuzunguka? Hata hivyo tumetahadharishwa mapema kwamba mwisho utakuwa kama siku za Nuhu.

> “The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.

> Ulimwengu, uliojaa ghasia, uliojaa anasa zisizo na uchaji wa Mungu, umelala usingizini, umelala katika usalama wa kimwili. Watu wanatia mbali kuja kwa Bwana. Wanachekelea maonyo. Kwa majivuno husema, 'Kila kitu kinaendelea kama kilivyokuwa tangu mwanzo.' 'Kesho itakuwa kama leo, na tele zaidi.' 2 Petro 3:4; Isaya 56:12. Tutazidi kujitumbukiza katika kupenda anasa. Lakini Kristo anasema, 'Tazama, naja kama mwizi.' Ufunuo 16:15. Wakati huo huo ambapo dunia inauliza kwa dhihaka, 'Ako wapi ile ahadi ya kuja kwake?' ishara zinatimia. Wanapolia, 'Amani na usalama,' maangamizi ya ghafla yanakuja. Wakati mwenye dhihaka, mkataa wa ukweli, amekuwa mwenye ujeuri; wakati shughuli za kawaida za kazi katika nyanja mbalimbali za kujipatia fedha zinaendelea bila kujali kanuni; wakati mwanafunzi anatafuta kwa shauku maarifa ya kila kitu isipokuwa Biblia yake, Kristo huja kama mwizi.

> “Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.

> Vitu vyote ulimwenguni vimo katika msukosuko. Ishara za nyakati zinatisha. Matukio yajayo hutupa vivuli vyake kabla hayajatokea. Roho ya Mungu inajiondoa duniani, na msiba baada ya msiba unatokea baharini na nchi kavu. Kuna dhoruba, matetemeko ya ardhi, moto, mafuriko, mauaji ya kila aina. Nani anaweza kusoma siku zijazo? Usalama uko wapi? Hakuna hakikisho katika chochote cha kibinadamu au cha kidunia. Kwa kasi watu wanajipanga chini ya bendera waliyoichagua. Bila utulivu wanasubiri na kuangalia mienendo ya viongozi wao. Wapo wanaosubiri, wanaotazama, na wanaofanya kazi kwa ajili ya kuja kwa Bwana wetu. Kundi jingine linajiunga katika safu chini ya uongozi wa kijeshi wa yule mwasi mkuu wa kwanza. Wachache wanaamini kwa moyo na nafsi kwamba tuna jehanamu ya kuepuka na mbingu ya kuirithi.

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.

> Dhiki inatujia taratibu. Jua linaangaza mbinguni, likipita katika mzunguko wake wa kawaida, na mbingu bado zinatangaza utukufu wa Mungu. Watu bado wanakula na kunywa, kupanda na kujenga, kuoa na kuolewa. Wafanyabiashara bado wananunua na kuuza. Watu wanasukumana wao kwa wao, wakishindania nafasi za juu. Wapenda starehe bado wanamiminika kwenye kumbi za maonyesho, mbio za farasi, na mapango ya kamari. Msisimko wa juu kabisa umetawala, lakini saa ya rehema inakaribia kufungwa upesi, na kesi ya kila mmoja iko karibu kuamuliwa milele. Shetani anaona kuwa wakati wake ni mfupi. Ameweka mawakala wake wote kazini ili wanadamu wadanganywe, wapotoshwe, washughulishwe na wazuzulike, hadi siku ya rehema itakapokwisha, na mlango wa rehema utafungwa milele.

> “Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.

> "Kwa uzito mkubwa, maneno ya onyo ya Bwana wetu kutoka Mlima wa Mizeituni yanatufikia kutoka karne hadi karne: 'Angalieni nafsi zenu, msije wakati wowote mioyo yenu ikalemewa na ulafi, na ulevi, na mahangaiko ya maisha haya, hata siku ile ikawajia bila kutarajia.' 'Basi kesheni, na ombeni daima, ili mpate kuhesabiwa kuwa wamestahili kuokoka mambo haya yote yatakayotokea, na kusimama mbele za Mwana wa Adamu.'" Desire of Ages, 635, 636.

In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.

Katika sura ya ishirini na tatu ya Isaya, Zidon ni Marekani na Tyre ni upapa. Tyre na Zidon zilikuwa miji ya kale ya Wafinikia iliyokuwepo kwa wakati mmoja, iliyoko kwenye pwani ya Bahari ya Mediterania. Zilijulikana kwa biashara ya baharini, utajiri, na ushawishi katika ulimwengu wa kale. Zidon na “wafanyabiashara” wake waliikidhi Tarshish katika kifungu hicho. Wafanyabiashara wa Zidon walifanya biashara ya “mbegu ya Sihor,” ambayo ni “mavuno ya mto,” na ni tunda “la mto,” na ndicho “mapato yake,” kwa kuwa yeye ni “soko la mataifa.” Manabii wote huzungumza juu ya mwisho wa dunia, basi ni nani soko la mataifa mwishoni mwa dunia? Ni Marekani.

Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?

Sihor ni mto nchini Misri (huenda delta ya Nile) na hutumiwa kuwakilisha utajiri wa ulimwengu, kwa kuwa Misri ni ulimwengu. "Binti bikira" wa Zidon anawakilisha kizazi cha mwisho cha Marekani, naye anakandamizwa na sheria ya kijeshi inayosindikiza sheria ya Jumapili na maangamizi ya kitaifa yanayofuata mara moja. Hao mabikira wa Zidon wanakaripiwa kwa swali kuhusu Tyre lisemalo, "Je, huu ndio mji wenu wa furaha" (ufalme) ambao Marekani ilifurahia? Je, huu ndio ufalme 'ambao zamani zake ni za siku za kale,' wakati ambapo, kulingana na kifungu, uliasisiwa na Nimrod, mara tu baada ya gharika?

God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.

Mungu ameamua na "amekusudia" kuiadhibu "Tiro, mji wa taji." Adhabu ya upapa inajumuisha kuporomoka kwa mfumo wa kifedha wa dunia, kwa kuwa "Bwana ametoa" "amri dhidi ya" "Sidoni" "mji wa biashara," (Marekani.) Amri yake "ya kuharibu ngome," yaani uchumi wa Marekani, ni amri ya Sabato, kwa maana uasi wa kitaifa hufuatiwa na maangamizi ya kitaifa.

The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”

Adhabu ya upapa huanza na kuporomoka kwa uchumi wa ulimwengu mzima, kutokana na kuharibiwa kwa uchumi wa Marekani. Zidon ina "nyumba" inayohusishwa na uchumi wake, hivyo ikiashiria muundo wa kifedha uliobomolewa, kwa kuwa huwezi tena kuingia humo. Hakuna tena uwekezaji wala faida kutoka kwa "nyumba" hiyo, kwa kuwa imeharibiwa. Uharibifu huo hufanyika wakati wa sheria ya Jumapili, ingawa kabla ya sheria ya Jumapili tayari kuna hukumu zinazoongezeka. Kunapotokea kuporomoka, upapa, Marekani pamoja na wakuu wa wafanyabiashara wake na wachuuzi wenye heshima, na meli za Tarshish, watapiga "yowe."

The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.

Eneo la "Tarshishi" katika kifungu hilo linahusishwa na utajiri katika enzi za kale, na meli za Tarshishi katika Biblia ni ishara kuu ya nguvu ya kiuchumi.

> For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.

> Kwa kuwa merikebu za mfalme zilikwenda Tarshishi pamoja na watumishi wa Huramu; kila baada ya miaka mitatu mara moja zilikuja merikebu za Tarshishi zikileta dhahabu, na fedha, na pembe za ndovu, na nyani, na tausi. Naye mfalme Solomoni alizidi wafalme wote wa dunia kwa mali na hekima. 2 Mambo ya Nyakati 9:21, 22.

Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.

Meli zinawakilisha nguvu za kiuchumi, na Tarshishi ndiyo meli kuu ya kiuchumi katika unabii wa Biblia. Kizazi cha mwisho cha Tarshishi, kinachowakilishwa na “binti wa Tarshishi,” kimeambiwa “pita katika nchi yako kama mto,” na anachokuta ni kwamba nchi yake “haina tena nguvu,” na haiwezi tena “kufurahi” juu ya ufalme wa Tiro. Nguvu waliyoitafuta ilikuwa nguvu ya zamani ya kiuchumi ya Sidoni, lakini ilikuwa imepotea, kwa maana bahari ilikuwa imenena, “Sijapata utungu, wala sijazaa watoto, wala siwalei vijana, wala siwalei wanawali,” hivyo ikitambulisha kizazi cha mwisho cha bahari, yaani watu wa ulimwengu wanaoomboleza maangamizi ya uchumi wa dunia, na wakati huo watu wa ulimwengu wanazinduka kutambua kwamba wao ndio kizazi cha mwisho katika historia ya dunia, na imechelewa mno kujiandaa kwa uzima wa milele.

> “Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.

> "Pesa zitapungua thamani hivi karibuni kwa ghafla sana wakati uhalisia wa mandhari za umilele utakapofunuliwa kwa milango ya fahamu ya mwanadamu." Uinjilisti, 62.

There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”

Kuna "habari" mbili, au ujumbe, zinazowaletea uchungu watu wote katika kifungu hiki. "Habari" ya kwanza inamhusu Misri na "habari" ya pili ni Tiro. Habari ya Misri iko katika wakati uliopita, kwa kuwa Isaya anasema, "kama katika habari kuhusu Misri," hivyo kuonyesha kwamba Mungu alikuwa ametenda jambo kuhusu Misri kabla ya kuiangamiza Sidoni (Marekani). Alichokifanya Mungu kwa Misri, ambacho pia kinawakilisha "habari" ya Misri, ni kwamba aliangamiza Misri kuhusiana na mara ya kwanza ambapo Mungu aliingia katika agano na watu walioteuliwa. Habari hizo mbili ni "habari" ile ile. Habari ya Misri ndiyo mwanzo, na habari ya Tiro ndiyo mwisho. Alfa na Omega ameonyesha kwa mfano agano na watu mia arobaini na nne elfu katika siku za mwisho kwa kutumia historia ya mwanzo ya jambo hilo. "Habari" kuhusu Misri ni ukombozi wa Bahari ya Shamu wakati Farao na jeshi lake waliangamizwa, jambo linaloashiria ukombozi wa mwisho wa watu wa Mungu kama unavyowakilishwa na "habari" ambayo ni "mzigo wa Tiro."

The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.

Nguvu inayowakilishwa katika Biblia inayoharibu meli za Tarshishi ni Uislamu. Mada ya Uislamu itashughulikiwa baadaye, kwa hiyo tutaijadili kwa kina zaidi wakati mwingine. Inawakilishwa katika kifungu kama “Kitimu,” neno la kale linalomaanisha Kupro, na kifungu hicho kinasema kwamba maangamizi ya Sidoni na Tiro yanafunuliwa kutoka “Kitimu.” Ishara ya Uislamu inajumuisha mfano mahsusi sana wa maangamizi ya Marekani katika unabii wa Biblia.

It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.

Ni muhimu kufuatilia siku na miaka zinazotajwa katika kitabu cha Isaya kwa kuwa mara nyingi huonyesha wakati wa kinabii wa kifungu kinachofuata. Isaya sura ya ishirini na tatu hufuata ‘mzigo’ wa bonde la maono katika sura ya ishirini na mbili, ambayo inatanguliwa na sura ya ishirini na moja yenye mizigo mitatu, na mizigo yote mitatu hutambua Uislamu. Kabla ya sura hiyo, katika mstari wa kwanza wa sura ya ishirini kuna muktadha wa historia ya kinabii ambamo unabii ufuatao wa maangamizi unatambuliwa katika sura zinazofuata.

> In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.

> Katika mwaka ule Tartan alipokuja Ashdodi (Sargoni mfalme wa Ashuru alipomtuma), akapigana na Ashdodi, akaiteka. Isaya 20:1.

The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.

Neno "Tartan" huenda likawa jina au inawezekana zaidi likawa cheo cha kamanda wa kijeshi. Tartan alikuja Ashdod, mji wa Misri, na kuuteka katika kipindi cha historia ambapo Waashuru walikuwa hatua kwa hatua wakichukua udhibiti wa ulimwengu. Ashuru ilikuwa mfano wa Babeli. Zote mbili, Ashuru na Babeli, zilikuwa falme zilizotoka kaskazini, falme zilizotambulishwa kama "simba" ambazo "zilitawanya" kondoo wa Mungu, na zote mbili hupokea adhabu ileile. Ashuru ilikuwa ya kwanza, Babeli ilikuwa ya mwisho.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Israeli ni kondoo aliye tawanywa; simba wamemtawanya: kwanza mfalme wa Ashuru amemla; na mwisho huyu Nebukadneza, mfalme wa Babeli, amevunja mifupa yake. Kwa hiyo Bwana wa majeshi, Mungu wa Israeli, asema hivi; Tazama, nitamwadhibu mfalme wa Babeli na nchi yake, kama nilivyomwadhibu mfalme wa Ashuru. Yeremia 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

Kinabii, wote wawili ni yule "Mwashuru mwenye majivuno."

> “When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.

> "Wakati Sennakeribu, Mwashuri mwenye kiburi, alipomtukana na kumkufuru Mungu, na kutishia kuiangamiza Israeli, 'ikawa usiku ule, malaika wa Bwana akatoka, akapiga katika kambi ya Waashuri watu mia na themanini na watano elfu.' Walikatiliwa mbali 'wote mashujaa wa nguvu, na viongozi na majemadari,' kutoka katika jeshi la Sennakeribu. 'Hivyo akarudi katika nchi yake kwa aibu ya uso.' [2 Wafalme 19:35; 2 Mambo ya Nyakati 32:21.]" Pambano Kuu, 512.

The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.

Mwaka ambao 'Tartan alikuja mpaka Ashdod' na 'akaiteka', unawakilisha utekaji wa ulimwengu unaoendelea hatua kwa hatua, unaotekelezwa na nguvu ya kipapa, kama inavyoonyeshwa katika aya sita za mwisho za Danieli kumi na moja. Historia ya mgogoro wa sheria ya Jumapili, ambayo ndiyo 'siku za mwisho' za hukumu ya uchunguzi, na ambayo inaongoza moja kwa moja kwenye hukumu ya utekelezaji (mapigo saba ya mwisho), ndiyo muktadha wa kihistoria unaowakilishwa na 'mwaka' ambao Tartan alikuja Ashdod. Kwa muktadha wa historia hiyo ukiwa mahali pake, Isaya kisha anatoa unabii wa maangamizi watatu kuhusu Uislamu, mmoja kuhusu Uadventista wa Laodikia, kisha mzigo wa Tiro. Sura ya ishirini na nne ni mojawapo ya mifano ya kimsingi ya mapigo saba ya mwisho, na inafuatwa na sura ya ishirini na tano inayowakilisha ukombozi wa mwisho wa watu wa Mungu, ambapo tunawaona watu wa Mungu wakitamka mojawapo ya kauli zinazojulikana sana wakati wa ile dhiki kuu.

> And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.

> Na itasemwa siku ile, Tazama, huyu ndiye Mungu wetu; tumemngoja, naye atatuokoa; huyu ndiye Bwana; tumemngoja, tutafurahi na kushangilia katika wokovu wake. Isaya 25:9.

The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.

Wale mia arobaini na nne elfu ni wanawali werevu waliomngoja Bwana wao aje arusini, ijapokuwa alikawia, kulingana na mfano wa wanawali kumi. Hao si Walaodikia, bali ni Wafiladelfia. Hadi sasa makala haya yamekuwa yakiweka muktadha.

In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.

Mwaka 1798, Napoleon alimchukua Papa mateka, akitoa jeraha la mauti la kinabii ambalo linaponywa mwishoni mwa dunia kulingana na Ufunuo sura ya kumi na tatu. Wakati huo Marekani ilichukua nafasi yake kama ufalme wa sita wa unabii wa Biblia kulingana na Danieli sura ya mbili, saba, nane na kumi na moja, na Ufunuo sura ya kumi na mbili, kumi na tatu, kumi na sita, kumi na saba na kumi na nane. Kuanzia hapo, pembe ya Kirepubliki ya Marekani na pembe ya Kiprotestanti (Uadventista) zimesahau upapa ni nani. Mwaka 1798 ni mwaka wa kwanza ambao mataifa ya ulimwengu uliobaki yalitambua Marekani kama taifa huru, na pia ni mwaka ambao ujumbe wa kwanza wa malaika uliwasili katika historia.

The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.

"Kaulimbiu" ya Mprotestanti wakati huo ilikuwa, "Biblia na Biblia peke yake." Waprotestanti hujitambulisha kama watetezi wa Biblia pekee, na Waadventista walipopokea vazi lao wakati wa kuwasili kwa malaika wa pili, walikubali "kaulimbiu" hiyo, na baadaye wakaitwa "watu wa kitabu." Walikuwa wamepewa, kupitia huduma ya William Miller, seti ya kanuni ambazo, zikitumiwa ipasavyo, zingefungua Biblia kwa akili za wote waliotaka kusikia. Kanuni za Miller za Ufafanuzi wa Unabii ndizo ambazo uvuvio unasema lazima tuzisome ili tuweze kutoa ujumbe wa malaika wa tatu.

> “Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.

> Akasema Kristo, 'Mtu yeyote akitaka kunifuata, na ajikane mwenyewe, ajitwike msalaba wake, anifuate.' Tena akasema, 'Mimi ndimi nuru ya ulimwengu; anayenifuata hatatembea gizani.' Nuru ya kweli inazidi kutanda kama taa inayowaka, na wale wapendao nuru hawatatembea gizani. Watachunguza Maandiko, ili wajue kwa hakika kwamba wanasikiliza sauti ya Mchungaji wa kweli, wala si ya mgeni.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> Wale wanaojishughulisha na kutangaza ujumbe wa malaika wa tatu wanachunguza Maandiko kwa njia ile ile ambayo Baba Miller alifuata. Katika kitabu kidogo chenye kichwa Mitazamo juu ya Unabii na Ratiba ya Kinabii, Baba Miller anatoa kanuni zifuatazo zilizo rahisi lakini zenye busara na zenye umuhimu kwa ajili ya kujifunza na kutafsiri Biblia:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> "'1. Kila neno lazima liwe na uhusiano wake unaofaa na somo linalowasilishwa katika Biblia; 2. Maandiko yote ni muhimu, na yanaweza kueleweka kwa juhudi na kusoma kwa bidii; 3. Hakuna kilichofunuliwa katika Maandiko kitakachofichwa kwa wale wanaoomba kwa imani bila kusitasita; 4. Ili kuelewa fundisho, leta Maandiko yote pamoja juu ya somo unalotaka kujua, kisha kila neno liwe na ushawishi wake unaofaa; na ukiweza kuunda nadharia yako bila ukinzani, huwezi kukosea; 5. Maandiko lazima yawe mfafanuzi wake yenyewe, kwa kuwa ni kanuni ya yenyewe. Ikiwa nikimtegemea mwalimu anifafanulie, naye akabahatisha maana yake, au akatamani iwe hivyo kwa sababu ya itikadi yake ya kidhehebu, au ili aonekane mwenye hekima, basi kubahatisha kwake, tamaa yake, itikadi yake, au hekima yake ndizo zinazokuwa kanuni yangu, wala si Biblia.'"

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> Yaliyo hapo juu ni sehemu ya kanuni hizi; na katika masomo yetu ya Biblia sote tutafanya vyema kuzingatia kanuni zilizowekwa bayana.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> Imani ya kweli imejengeka juu ya Maandiko; lakini Shetani hutumia mbinu nyingi sana kuyapotosha na kuingiza makosa, hivyo kwamba uangalifu mkubwa unahitajika ili mtu ajue kwa hakika yanayofundisha. Ni mojawapo ya udanganyifu mkubwa wa wakati huu kukazia sana hisia, na kudai unyofu huku ukipuuza matamko yaliyo wazi ya neno la Mungu kwa sababu neno hilo haliendani na hisia. Wengi hawana msingi wa imani yao ila hisia. Dini yao ni msisimko; na huo unapoisha, imani yao hutoweka. Hisia zinaweza kuwa makapi, lakini neno la Mungu ni ngano. Na, ‘nini,’ asema nabii, ‘ni makapi kwa ngano?’

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> Hakuna atakayehukumiwa kwa kutokutilia maanani nuru na maarifa ambayo hawakuwahi kuwa nayo, wala hawangeweza kuyapata. Lakini wengi wanakataa kuitii kweli inayowasilishwa kwao na mabalozi wa Kristo, kwa kuwa wanataka kufuata viwango vya dunia; na ile kweli iliyofikia ufahamu wao, ile nuru iliyong'aa ndani ya nafsi, itawahukumu katika hukumu. Katika siku hizi za mwisho tuna nuru iliyokusanywa ambayo imekuwa iking'aa katika zama zote, nasi tutawajibishwa kulingana nayo. Njia ya utakatifu si ya daraja moja na dunia; ni njia iliyoinuliwa. Tukitembea katika njia hii, tukikimbia katika njia ya amri za Bwana, tutagundua kwamba 'njia ya wenye haki ni kama nuru ing'aayo, iang'ayo zaidi na zaidi hata kufikia mchana mkamilifu.' Review and Herald, Novemba 25, 1884.

You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.

Unaweza kusoma kwa undani zaidi kuhusu kanuni za William Miller katika makala inayoitwa William Miller chini ya kitengo cha Vifunguo vya Unabii.

In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.

Katika "masomo yetu ya Biblia tutafanya sote vyema kuzingatia kanuni zilizowekwa bayana" ndani ya "kanuni za 'Father Miller' za ufafanuzi wa kinabii." Pembe ya Uprotestanti ilipewa hati takatifu tunayoita Biblia, na pia ikapewa jukumu la kutetea na kuendeleza kanuni zilizomo humo, na pembe hiyo ya Uprotestanti pia ilipewa mkusanyo wa kanuni za kufasiri ipasavyo maana na kusudi la maandiko hayo matakatifu.

The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.

Pembe ya Ujamhuri ilipewa hati takatifu tunayoita Katiba, na pia ilipewa jukumu la kutetea na kuendeleza kanuni zilizomo humo. Pembe ya Ujamhuri pia ilipewa mkusanyo wa kanuni za kuainisha ipasavyo maana na madhumuni ya hati hiyo takatifu. Kanuni zilizotolewa ili kuainisha ipasavyo Katiba ni Mswada wa Haki, nao unaweka bayana kusudi muhimu zaidi la Katiba katika kanuni za kwanza za Mswada wa Haki. Marekebisho ya Kwanza yaliyoorodheshwa katika Mswada wa Haki ni uhuru wa dini, wa kujieleza, wa kusema, na wa vyombo vya habari.

> “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I

> "Kongresi haitatunga sheria yoyote kuhusu kuanzishwa kwa dini, wala kukataza utekelezaji wake huru; wala kupunguza uhuru wa kujieleza, au wa vyombo vya habari; wala haki ya watu kukusanyika kwa amani, na kuwasilisha maombi kwa Serikali ili kupata suluhisho la malalamiko." Katiba ya Marekani, Marekebisho ya Kwanza

The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.

Sheria ya Jumapili ni shambulio la wazi dhidi ya Marekebisho ya Kwanza ya Katiba, ambayo yanahakikishia uhuru wa dini, ambao unaondolewa kupitia sheria ya Jumapili, hivyo ikiashiria mwisho wa Katiba, mwisho wa Marekani kama ufalme wa sita wa unabii wa Biblia na mwanzo wa mateso dhidi ya wale ambao wakati huo wanatangaza ujumbe wa malaika wa tatu kwa kilio kikuu. Wale wanaotangaza kilio kikuu cha malaika wa tatu na kupinga uharibifu wa Marekebisho ya Kwanza na Katiba wanateswa na wale waliotakiwa kudumisha na kutekeleza kanuni takatifu, zinazotetea hati takatifu walioteuliwa kuilinda. Hii ni mfano wa kuelewa na kutumia historia sambamba za pembe mbili za mnyama wa nchi aliye kama mwanakondoo. Waasisi wa Katiba wanalingana na Baba Miller. Neno Baba linalotumiwa kwa Miller linamaanisha kiongozi, si padri wa Kikatoliki. Biblia inakataza kuwaita watu baba wale wanaodai kuwa waongozi wa kiroho. Wafuasi wa Miller wanaitwa kwa jina la baba yao, kama ilivyo mara nyingi. Kukosa kutambua tofauti hii ni kukosa baadhi ya kile ambacho ujumbe wa Eliya unamaanisha, unapoigeuza mioyo ya baba kwa watoto na kinyume chake.

The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.

Marekani katika Isaya ishirini na tatu ni ufalme wa sita wa unabii wa Biblia, na hubaki hivyo hadi itakapobatilisha Katiba yake wakati wa sheria ya Jumapili inayokaribia kwa kasi. Ufalme wa sita hutawala kwa miaka sabini ya kinabii, ambayo ni siku za mfalme mmoja. Ufalme (mfalme ni ufalme) uliotawala kwa miaka sabini ulikuwa Babeli. Katika miaka hiyo sabini, pembe ya dola ilikuwa serikali ya Babeli na pembe ya kanisa ilikuwa Wakaldayo. Danieli, Shadraki, Meshaki na Abednego wanawakilisha elfu mia moja arobaini na nne. Pembe zote mbili na watu wa Mungu wamewakilishwa katika ushuhuda wa Danieli. Miaka sabini ya utumwa katika Babeli ilikuwa siku za mfalme mmoja ambazo Isaya anazitumia kutambua kwamba historia ya kinabii ya Marekani na historia ya Uadventista ni kuanzia 1798 hadi sheria ya Jumapili.

Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.

Kutambua kwamba mkondo wa historia ya kinabii kwa pembe zote mbili za Marekani hutuwezesha kuangalia mwisho na mwanzo, kila pembe ikiwa shahidi wa kubaini sifa za ile nyingine. Kwa kweli, pembe hizo zote zilikuwa sawa. Katika Danieli kulikuwa na pembe; baadhi zilivunjika, na kulikuwa na pembe zilizokua kutoka katika ile pembe iliyovunjika. Baadhi ya pembe katika Danieli hazikuwa za ukubwa sawa, zingine zikiibuka baadaye kuliko nyingine. Sivyo hivyo kwa pembe mbili za Marekani. Pembe hizo mbili zinakwenda sambamba kupitia historia ile ile na kutoa alama zile zile za njia, ingawa zinatofautiana kwa madhumuni yao. Kuna mambo ya kuzingatia ndani ya historia hiyo ambayo pia ni muhimu kuyaelewa.

In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.

Mwanzoni mwa Uadventista kulikuwa na mabadiliko kutoka kwa historia ya kinabii iliyowakilishwa na kanisa la Filadelfia hadi kanisa la Laodikia. Hivyo basi mwishoni lazima kuwe na mabadiliko kutoka kwa historia ya kinabii ya Laodikia. Ufunuo wa Yesu Kristo unajumuisha nuru ya uelewa huu, nao ni sehemu ya kile kinachofunuliwa wakati huu.

And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”

Na "baada ya mwisho wa miaka sabini" Papa "ataimba" na "kahaba" "aliyesahauliwa" atakumbukwa. Yeye "anakumbukwa" wakati wa sheria ya Jumapili, ambapo suala ni kati ya ibada ya jua, au ibada ya siku ambayo sheria ya Mungu iliwarifu wanadamu "kukumbuka".

In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.

Katika makala hii tumetambua kwamba historia ya utawala wa Babeli wa miaka sabini inaakisi historia ya Marekani kuanzia 1798 hadi sheria ya Jumapili. Katika makala ya awali na mara nyingi katika Vibao vya Habakuki tunabainisha kwamba utumwa ndani ya Misri, na ukombozi kutoka Misri, pia unaakisi historia ya Marekani na watu wa Mungu. Historia hizo nne za Babeli, Misri, Uadventista na Marekani si mistari pekee tunayotia sambamba na mistari hii, lakini tunapotumia kanuni ya kutajwa kwanza kwa mistari hiyo minne—ni ya kushangaza kabisa. Nitahitimisha makala haya kwa kielelezo kimoja rahisi na cha sehemu tu cha ninachomaanisha, na kile ninachokusudia kuendeleza tutakapolishughulikia zaidi historia ya Isaya ishirini na tatu wakati mwingine.

The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.

Historia ya Babeli ina mfalme aliyeongoka mwanzoni na mfalme mwovu mwishoni. Haijalishi kama ni Biden au Trump, maana kitabu cha Danieli hufundisha kwamba Mungu ndiye anayewaweka watawala madarakani na kuwashusha. Kinachoweza kuhakikishwa kuhusu kiongozi wa Democratic au wa Republican wakati wa sheria ya Jumapili ni kwamba kiongozi huyo atakuwa mwovu. Nebukadneza alikuwa Babeli; alikuwa mtawala dhalimu wa Babeli, aliye tayari kuwatupa wanaume watatu wema motoni. Lakini hatimaye aligeukia Mungu wa Danieli. Sivyo ilivyokuwa kwa kiongozi wa mwisho, Belshaza. Alikuwa mfalme mwovu. Marekani katika unabii huanza kama mwanakondoo, ishara ya Kristo na dhabihu yake kwa ajili ya wanadamu. Mwishoni, Marekani itanena kama joka. Mabadiliko kutoka kwa Kristo hadi Shetani katika mstari huu wa historia yanawakilishwa na tofauti kati ya Nebukadneza na Belshaza.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> Belshazzar alikuwa amepewa fursa nyingi za kuijua na kuifanya mapenzi ya Mungu. Alikuwa ameona babu yake Nebuchadnezzar akitengwa na jamii ya watu. Alikuwa ameona akili ambayo mfalme mwenye kiburi alijivunia ikiondolewa na Yule aliyeitoa. Alikuwa ameona mfalme akifukuzwa kutoka katika ufalme wake, na kufanywa mwenza wa wanyama wa kondeni. Lakini upendo wa Belshazzar kwa anasa na kujitukuza ulifuta mafunzo ambayo asingepaswa kamwe kusahau; na akafanya dhambi zilizo sawa na zile zilizomletea Nebuchadnezzar hukumu kuu. Alipoteza fursa alizopewa kwa neema, akipuuzia kutumia nafasi zilizokuwa mikononi mwake ili kuifahamu kweli. 'Nifanye nini ili niokoke?' lilikuwa swali ambalo mfalme mkubwa lakini mpumbavu alilipuuza bila kujali. Bible Echo, 25 Aprili 1898.

Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.

Tambua kwamba Belshaza mwovu alikuwa mfalme mpumbavu. Alipata hukumu ile ile kama baba yake Nebukadneza, kwa kuwa hukumu zote mbili ziliwakilishwa kama “mara saba” za Mambo ya Walawi ishirini na sita. Nebukadneza alikuwa mashambani akiishi kama mnyama kwa siku elfu mbili mia tano na ishirini, ambazo ni miaka saba ya kibiblia, na hukumu ya mwanawe Belshaza, ambayo iliandikwa ukutani, pia inawakilisha elfu mbili mia tano na ishirini. Tofauti ilikuwa kwamba hukumu dhidi ya Nebukadneza ilimgeuza na kumfanya mfalme mwenye hekima, ilhali hukumu ya Belshaza ilikuwa juu ya mfalme mpumbavu.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> "Kwa mtawala wa mwisho wa Babeli, kama kwa mfano kwa mtawala wake wa kwanza, ilikuja hukumu ya Mwangalizi wa kimungu: 'Ee mfalme, . . . kwako imenenwa; Ufalme umeondoka kwako.' Danieli 4:31." Manabii na Wafalme, 533.

The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.

Maandishi ukutani yanayomhusu rais wa mwisho ni Marekebisho ya Kwanza yanayotambua "ukuta" wa utenganisho kati ya kanisa na serikali, jambo ambalo mfalme wa mwisho mpumbavu haelewi. "Mara saba" za Walawi ishirini na sita zinawakilisha "kutawanywa kwa watu" kunakotekelezwa na mfalme wa kaskazini wakati wa sheria ya Jumapili. Kutawanywa huko ndiko uharibifu wa kitaifa unaofuatia sheria ya Jumapili. Taifa la sita lilisahau masomo ya waasisi wao walioandika Katiba ili kulinda si tu dhidi ya kanisa lililoharibika, bali pia dhidi ya wafalme wa kiuonevu wa Ulaya ambao yule mwanamke mpotovu alilala nao. Waasisi hao wanawakilisha wale walioukataa upapa na wafalme wa Ulaya, kwa maana walijua kutokana na uzoefu wao wenyewe, baada ya kutoka katika kutawanywa kwa miaka elfu moja mia mbili na sitini ya giza la kipapa, kwamba ulinzi dhidi ya aina hiyo ya udhalimu lazima uwe kiini cha Katiba yao mpya. Walikuwa baba wenye hekima, walikuwa kama mwanakondoo, lakini sivyo ilivyo kwa baba wa mwisho, kwa maana atanena kama joka. Waasisi walitoka katika kutawanywa na mwana anarejea katika kutawanywa. Mtawala dhalimu katika matukio yote mawili ni upapa wa kwanza na upapa wa mwisho.

The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.

Ishara ya hukumu juu ya Nebukadneza, mfalme wa kwanza, na mfalme wa mwisho Belshaza, ilikuwa ule utawanyiko wa “mara saba” wa Mambo ya Walawi ishirini na sita. Nebukadneza aliipitia, na Belshaza akaandikiwa ukutani kama epitafi yake usiku uleule alipokufa. Ishara ya pembe ya Republican mwanzoni ilikuwa ni kutoroka kwake kutoka katika utumwa wa mfalme wa kaskazini, na ishara ya pembe ya Republican mwishoni kwake ni mateka yanayoletwa na mfalme wa kaskazini. Sheria ya Jumapili ndiyo “usiku uleule” inapokufa kama ufalme wa sita wa unabii wa Biblia. Katika vielelezo vyote vinne—Belshaza, Nebukadneza, na mwanzo na mwisho wa pembe ya Republican—ile “ishirini na tano ishirini” ya Mambo ya Walawi ishirini na sita ndiyo ishara inayowakilishwa mwanzoni na mwishoni. Hiyo inawakilisha saini ya Alfa na Omega.

The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.

Unabii wa kwanza wa “wakati” ambao William Miller aligundua ulikuwa “2520” ya Walawi 26. Ulikuwa jiwe la kwanza katika msingi ambao Yesu aliweka kupitia kazi ya Miller. Pia ulikuwa kweli ya msingi ya kwanza ambayo iliwekwa pembeni na Uadventista mnamo 1863. Wakati mawe yote ya kweli ya Miller yaliwekwa katika msingi, kweli hizo ziliwakilishwa juu ya vibao viwili vya Habakuki, ambavyo ni chati za waanzilishi za 1843 na 1850. Vibao hivyo viwili vinawakilisha uhusiano wa agano kati ya Mungu na watu wake waliotajwa kwa jina kama vile vibao viwili vya Amri Kumi vilivyowakilisha agano na Israeli wa kale.

At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….

Mwisho wa Uadventista wa Laodikia, utapotapikwa kutoka kinywani mwa Bwana wakati wa sheria ya Jumapili, maandishi ya ukutani ni zile chati mbili takatifu za waanzilishi. Chati ambazo hawawezi kuzisoma, kwa maana walikataa kufaidika na ujumbe wa onyo mwanzoni mwa historia yao....

The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.

Mgogoro wa kifedha wa mwaka 1837 nchini Marekani ulikuwa tukio tata lililochochewa na mchanganyiko wa sababu za kiuchumi, sera, na shughuli za kubashiri.

Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.

Bubujiko la Kubahatisha: Katika miaka iliyotangulia mwaka 1837, kulikuwa na ongezeko kubwa la biashara ya kubahatisha katika ardhi na uwekezaji, lililochochewa kwa sehemu na upanuzi wa nchi kuelekea magharibi. Ubahatishaji wa ardhi, hasa katika maeneo ya mipaka ya magharibi, ulisababisha bei za ardhi kupanda kupita kiasi na ukopaji kupita kiasi.

Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.

Mikopo Rahisi na Utoaji wa Mikopo ya Ubashiri: Mabenki na taasisi za kifedha yalikuwa yakitoa kiasi kikubwa cha kredi na mikopo, mara nyingi bila dhamana ya kutosha. Upatikanaji huu rahisi wa krediulichangia wimbi la ubashiri na ukaongeza hatari za kutokuwa na utulivu wa kifedha.

Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.

Upanuzi uliopitiliza wa mabenki: Mabenki yalikuwa yanapanua shughuli zao kwa kasi, na mara nyingi yalikuwa yanatoa pesa za karatasi (noti) zaidi kuliko walivyokuwa na sarafu (dhahabu na fedha) za kuzitia dhamana. Mazoea haya, yanayojulikana kama 'wildcat banking', yalisababisha kuwepo kwa wingi kupita kiasi wa fedha zisizodhibitiwa na zisizotegemeka katika mzunguko.

Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.

Sera za Kiuchumi za Jackson: Sera za Rais Andrew Jackson zilichangia kuzidisha mzozo. Alitoa amri ya Specie Circular mwaka 1836, iliyohitaji kwamba ardhi za umma zinunuliwe kwa sarafu ya madini (dhahabu na fedha) badala ya pesa za karatasi. Hii ilisababisha mbio za kubadilisha noti za benki kuwa sarafu ya madini, na hivyo kusababisha misukosuko ya kifedha na kufilisika kwa mabenki.

International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.

Sababu za Kimataifa: Mzozo nchini Marekani uliathiriwa pia na hali za kiuchumi za kimataifa. Mdororo katika uchumi wa Uingereza, mshirika muhimu wa biashara wa Marekani, ulisababisha kupungua kwa mahitaji ya bidhaa za Kimarekani na mauzo yake ya nje. Hali hii, kwa upande wake, iliathiri biashara za Kimarekani na kuchangia katika dhiki ya kiuchumi.

Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.

Hofu na Kukimbiliwa kwa Benki: Mnamo Mei 1837, mfululizo wa mishtuko ya kifedha, ikiwemo kufilisika kwa mabenki na kusinyaa kwa mikopo, ulisababisha hofu miongoni mwa wawekezaji na wawekaji amana. Hofu hii ilizua wimbi la kukimbiliwa kwa benki na kusinyaa kali kwa mikopo.

Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.

Kupungua kwa Ugavi wa Fedha: Benki zilipofilisika na mikopo ikakazwa, ugavi wa jumla wa fedha katika uchumi ulipungua kwa kiasi kikubwa. Kupungua huku kwa fedha kulizidisha matatizo ya kiuchumi na kuufanya mdororo wa uchumi kuwa mbaya zaidi. Mchanganyiko wa mambo haya ulisababisha kudorora kwa uchumi kwa kiwango kikubwa, ulioambatana na kufilisika kwa benki, ukosefu wa ajira, kupungua kwa matumizi ya watumiaji, na mdororo wa uchumi kwa ujumla.

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

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

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