Article

# Rome Establishes the Vision - Number Nine

Roma Yaweka Maono - Namba Tisa

Rejecting the Foundations: The Controversy of ‘The Daily’ and the Consequences of Denying Truth in Adventist Prophecy

Kukataa Misingi: Utata kuhusu 'The Daily' na Athari za Kukanusha Ukweli katika Unabii wa Waadventista

Author

Jeff Pippenger

Published

August 21, 2024

Formats

PDF
Word

We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.

Kwa sasa tunashughulikia mstari wa kinabii wa migogoro katika historia ya Waadventista iliyotokea kuhusu ishara mbalimbali za Roma. Kwa sasa tunashughulikia “kile cha kila siku” katika kitabu cha Danieli. Mzozo huo unawakilisha kukataliwa kwa misingi ya Uadventista, kukataliwa kwa mamlaka ya Roho ya Unabii, na kukataliwa kwa mjumbe aliyechaguliwa na Mungu. Kukataa kazi ya Miller pia kunamaanisha kukataa maelekezo ambayo yalikuwa yametolewa kwa Miller na malaika wa mbinguni, waliomwongoza Miller kufikia uelewa wake wa ujumbe uliotokana na kuongezeka kwa maarifa wakati kitabu cha Danieli kilipoondolewa muhuri mwaka 1798.

Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.

Wale wanaokataa ukweli unaotambua nguvu (Roma ya kipagani) iliyozuia mamlaka ya kipapa kufunuliwa katika Wathesalonike wa Pili, huonyesha kwamba hawaupendi ukweli, na kwa kukataa upendo wa ukweli, hupokea uongo. Uongo huo nao huwaletea udanganyifu mkubwa. Uongo ndicho chanzo, na udanganyifu mkubwa wanaoupokea ndicho matokeo. Ukosefu wa upendo kwa ukweli ndio msukumo wao. Uongo huo unawakilisha chaguo la kukubali mafundisho ya Biblia kwa mtazamo wa uwingi wa mitazamo, kinyume na wale wanaoamini katika ukweli kamili. Ndiyo sababu uwakilishi wa Isaya wa udanganyifu mkubwa anaouzungumzia Paulo unaonyeshwa kama madanganyo, si tu danganyo. Kundi lingine ni wale wanaoupenda ukweli, wanaokubali msingi wa ukweli kamili, na wanaotambuliwa na Isaya kama wale wanaotetemeka kwa neno la Mungu.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Hivi ndivyo asemavyo Bwana, Mbingu ni kiti changu cha enzi, na dunia ni mahali pa kuweka miguu yangu; iko wapi nyumba mnayonijengea? na wapi mahali pa pumziko langu? Maana vitu vyote hivyo mikono yangu imevifanya, na vitu hivyo vyote vimekuwapo, asema Bwana; bali nitamtazama mtu huyu, yeye aliye mnyonge na mwenye roho iliyovunjika, atetemekaye kwa neno langu. Yeye achinjaye ng’ombe ni kana kwamba amemuua mtu; atoaye dhabihu ya mwana-kondoo ni kana kwamba amemvunja shingo mbwa; aletaye sadaka ni kana kwamba ametoa damu ya nguruwe; afukizaye uvumba ni kana kwamba amemsifu sanamu. Naam, wamejichagulia njia zao wenyewe, na nafsi zao zafurahia machukizo yao. Nami nitachagua udanganyifu wao, nami nitaleta juu yao mambo wayaogopayo; kwa kuwa nilipoita, hakuna aliyenjibu; niliposema, hawakusikia; bali walitenda maovu mbele ya macho yangu, wakachagua nisiyoyapenda. Lisikieni neno la Bwana, ninyi mnaotetemeka kwa neno lake; Ndugu zenu waliowachukia, waliowatenga kwa ajili ya jina langu, walisema, Bwana na atukuzwe; lakini atajitokeza kwa furaha yenu, nao wataona aibu. Isaya 66:1-5.

Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.

Wale wanaotetemeka kwa Neno la Mungu ni waliofukuzwa wa Israeli, ambao katika siku za mwisho wanawakilishwa kama bendera.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Naye atainua bendera kwa mataifa, atawakusanya waliofukuzwa wa Israeli, na kuwakusanya waliotawanyika wa Yuda kutoka miisho minne ya dunia. Isaya 11:12.

God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”

Mungu anabainisha kwamba ndiye aliyeijenga ile nyumba ambayo kundi linalotoa sadaka zilizoharibika linadai kuwa limeijenga. Ni nyumba hiyo wanayoitegemea wanaposema "Hekalu la Bwana ndiyo haya."

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.

> Simama katika lango la nyumba ya Bwana, utangaze hapo neno hili, useme, Sikieni neno la Bwana, enyi wote wa Yuda, mnaoingia kupitia malango haya kumwabudu Bwana. Hivi asema Bwana wa majeshi, Mungu wa Israeli, Rekebisheni njia zenu na matendo yenu, nami nitawaweka mkai mahali hapa. Msiutumainie maneno ya uongo, mkisema, Hekalu la Bwana, Hekalu la Bwana, Hekalu la Bwana, ndiyo haya. Yeremia 7:2-4.

Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.

Wale wanao "kutumaini" maneno ya uongo, ni wale wanaoamini uongo. Nyumba ambayo Bwana aliijenga ilisimamishwa juu ya msingi aliouweka pia. Wale waliokataa kujibu Mungu alipowaita, walichagua njia zao wenyewe na kufurahia machukizo. Walichagua "njia," na "machukizo," katika wingi, wakati Yeremia alisema kwamba kulikuwa na njia moja tu ya kuenenda ndani humo.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.

> Hivyo asema Bwana: Simameni njiani, mkaone, mkaulizie njia za kale, palipo njia iliyo njema, mkaenende humo; nanyi mtapata pumziko kwa nafsi zenu. Lakini walisema, Hatutaenenda humo. Tena naliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu. Lakini walisema, Hatutasikiliza. Basi sikieni, enyi mataifa, nanyi, ee kusanyiko, jueni kilicho miongoni mwao. Sikieni, ee dunia: tazama, nitaleta uovu juu ya watu hawa, yaani matunda ya mawazo yao, kwa sababu hawakuyasikiliza maneno yangu, wala sheria yangu, bali wameikataa. Kuna faida gani kwangu uvumba utokao Sheba, na miwa tamu kutoka nchi ya mbali? Sadaka zenu za kuteketezwa hazikubaliki, wala dhabihu zenu hazinipendezi. Yeremia 6:16-20.

In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.

Katika sura ya kumi na tano, Yeremia analiita kusanyiko ovu ambalo halikutaka kusikiliza, ijapokuwa lilikuwa na masikio, “kusanyiko la wenye dhihaka.” Kusanyiko hili lilipewa “mlinzi” katika historia ya ujumbe wa malaika wa kwanza na wa pili, na tena katika historia ya malaika wa tatu, lakini walikataa kutembea katika njia njema, ambayo ni zile njia za kale. Badala yake, walitembea katika “njia nyingi.” Kwa sababu hiyo, Isaya anaonyesha kwamba Mungu atachagua udanganyifu mwingi, kwa kuwa wao walichagua wingi wa njia za uongo badala ya njia ya hakika ya zile njia za kale. Kama ilivyo kwa ushuhuda wa Isaya, ibada ya kusanyiko la wenye dhihaka inakataliwa na Bwana. Dada White anahusianisha moja kwa moja wingi wa udanganyifu wa Isaya na udanganyifu mkuu wa Paulo, na anaweka jambo hilo katika muktadha wa kukataliwa kwa kweli za msingi, ule msingi ambao Bwana aliouweka na anaendelea kujenga juu yake nyumba Yake.

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

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

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

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

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

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

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

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

In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.

Katika kifungu hicho, kusanyiko la Yeremia la wenye dhihaka limetambuliwa kuwa Walaodikia, ambao ni wanawali wapumbavu.

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

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

The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.

Wanawali wapumbavu hudhihirisha ukosefu wao wa mafuta unapowasili mwito wa usiku wa manane, wanapopokea udanganyifu unaolingana na chaguo lao la awali kuhusu njia ya kufuata, huku wakikataa njia za kale alizotaja Yeremia. Njia za kale ndiko kunakopatikana kupumziko na kuburudishwa, na kupumziko na kuburudishwa ni mvua ya masika.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> Nilielekezwa wakati ambapo ujumbe wa malaika wa tatu ulipokuwa ukifungwa. Nguvu ya Mungu ilikuwa imetulia juu ya watu Wake; walikuwa wametimiza kazi yao na walikuwa wamejiandaa kwa saa ya majaribu iliyokuwa mbele yao. Walikuwa wamepokea mvua ya masika, au kuburudishwa kutoka katika uwepo wa Bwana, na ushuhuda ulio hai ulikuwa umehuishwa. Onyo la mwisho kuu lilikuwa limesikika kila mahali, nalo lilikuwa limewachochea na kuwaghadhibisha wakazi wa dunia ambao hawakutaka kupokea ujumbe. Early Writings, 279.

It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.

Ni wakati wa kumiminwa kwa Roho Mtakatifu ndipo upotevu wenye nguvu humiminwa juu ya wanawali wapumbavu wa Laodikia wasioipenda kweli, na kwa hiyo wakachagua kuamini uongo badala ya kweli. Kukataa kweli ni sawasawa na kukataa sheria, kwa maana sheria ya Mungu inajidhihirisha katika kanuni zake za kinabii.

> “Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

> Ufunuo si uumbaji wala uvumbuzi wa kitu kipya, bali ni udhihirisho wa kile ambacho, hadi kilipofunuliwa, kilikuwa hakijulikani kwa binadamu. Kweli kuu na za milele zilizomo katika injili hufunuliwa kupitia kutafuta kwa bidii na kujinyenyekeza mbele za Mungu. Mwalimu wa kiungu huongoza akili ya mtafutaji mnyenyekevu wa ukweli; na kwa mwongozo wa Roho Mtakatifu, kweli za Neno hujulikana kwake. Na hakuna njia iliyo ya hakika na yenye ufanisi zaidi ya kupata maarifa kuliko kuongozwa kwa namna hii. Ahadi ya Mwokozi ilikuwa, 'Atakapokuja Yeye, Roho wa kweli, atawaongoza katika kweli yote.' Ni kupitia kupokezwa kwa Roho Mtakatifu ndipo tunafanywa kuelewa Neno la Mungu.

> “The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

> Mtunga Zaburi anaandika, 'Kwa njia gani kijana atasafisha njia yake? Kwa kulishika neno lako. Kwa moyo wangu wote nimekutafuta; Ee usiniruhusu nipotee kutoka kwa amri zako. . . . Ufumbue macho yangu, ili nione mambo ya ajabu katika sheria yako.'

> “We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.

> Tunashauriwa kutafuta ukweli kama mtu atafutaye hazina iliyofichwa. Bwana hufungua ufahamu wa mtafutaji wa ukweli kwa dhati; na Roho Mtakatifu humwezesha kuzielewa kweli za ufunuo. Hivi ndivyo mtunga Zaburi anavyomaanisha anapoomba kwamba macho yake yafunguliwe ili ayaone mambo ya ajabu kutoka katika torati. Roho inapotamani kwa shauku ubora wa Yesu Kristo, akili huwezeshwa kushika utukufu wa ulimwengu ulio bora zaidi. Ni kwa msaada tu wa Mwalimu wa Kiungu tunaweza kuelewa kweli za Neno la Mungu. Katika shule ya Kristo tunajifunza kuwa wapole na wanyenyekevu kwa sababu tunapewa ufahamu wa siri za utauwa. Sabbath School Worker, Desemba 1, 1909.

To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.

Kukataa ujumbe au mbinu ya mvua ya mwisho ni kukataa sheria ya Mungu. Yeremia aliposema kwamba "hawajasikiliza maneno yangu, wala sheria yangu, bali wameikataa," anakubaliana na Hosea.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa umeyakataa maarifa, mimi nami nitakukataa, hutakuwa kuhani wangu; kwa kuwa umesahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. Hosea 4:6.

The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.

Maarifa ambayo wapumbavu wanayakataa ni ongezeko la maarifa, lililotambuliwa na Danieli kuwa hutokea wakati wa mwisho. Katika wakati wa mwisho mwaka 1798, na kisha tena katika wakati wa mwisho mwaka 1989, kulikuwa na ongezeko la maarifa lililorasimishwa na mjumbe ambaye Mungu alichagua kumtumia alipoweka msingi wa kila moja ya vizazi vile viwili vilivyo sambamba. Kweli hizo za msingi ziliandaliwa kwa mujibu wa kanuni fulani za kibiblia zilizofunuliwa kwa wajumbe walioteuliwa wa historia zao husika, na kweli hizo za msingi ndizo njia za kale za Yeremia, nazo ndizo kweli ambazo hatimaye zinawakilisha mafuta ya ujumbe wa Kilio cha Usiku wa Manane na wa Kilio Kikuu. Mvua ya mwisho huzalisha ujumbe wa Kilio cha Usiku wa Manane katika historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu, na kisha huzalisha ujumbe wa Kilio Kikuu katika historia ya kukusanywa kwa kundi jingine la Mungu ambalo bado lipo Babeli. Mvua ya mwisho ni ujumbe na pia mbinu inayozalisha ujumbe huo. Ongezeko la maarifa la Danieli linaanzisha mchakato wa kujaribiwa wa hatua tatu.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Akasema, Nenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hadi wakati wa mwisho. Wengi watatakaswa, watakuwa weupe, na watajaribiwa; lakini waovu watafanya uovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:9, 10.

Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.

Waovu wa Danieli ni wanawali wapumbavu wa Mathayo wanaochagua kudumisha hali yao ya Laodikia. Hali yao hudhihirika katika hatua ya tatu ya majaribio matatu ya Danieli, wakati wote wenye hekima na waovu wanajaribiwa. Jaribio la mwisho ndilo ambapo hukumu inatekelezwa, na makundi yote mawili huonyesha kama wana mafuta.

> “Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> "Tena mifano hii inafundisha kwamba hakutakuwa na kipindi cha rehema baada ya hukumu. Kazi ya Injili itakapokamilika, mara moja hufuata kutenganishwa kati ya wenye haki na waovu, na hatima ya kila kundi huamuliwa milele." Masomo ya Mifano ya Kristo, 123.

The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.

Udhihirisho wa tabia katika mtihani wa tatu huwatambulisha waabudu kuwa ama Mlaodikia mpumbavu au Mfiladelfia mwenye hekima. Mtihani wa mwisho hutimizwa ukiambatana na ujumbe wa mvua ya mwisho, ambao umewekwa wazi kupitia mbinu ya mvua ya mwisho. Kukataa mbinu ya mvua ya mwisho humweka mtu katika hali ambayo hawezi kuelewa ujumbe wa mvua ya mwisho. Ujumbe na mbinu vinatambuliwa na Isaya kuwa ni mtihani wa mwisho.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ni nani atakayefundishwa maarifa? na ni nani atakayefanywa aelewe mafundisho? Je, si wale walioachishwa maziwa, walioondolewa matitini. Kwa maana amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo. Kwa kuwa kwa midomo ya kigugumizi na kwa lugha nyingine atanena na watu hawa. Aliowambia, Huu ndio pumziko mnaoweza kuwastarehesha waliochoka; na huu ndio uburudisho; walakini hawakutaka kusikia. Lakini neno la Bwana kwao lilikuwa, amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, wakaanguka nyuma, wakavunjika, wakanaswa, na wakachukuliwa. Kwa sababu hiyo, sikieni neno la Bwana, enyi watu wenye dhihaka, ninyi mnaotawala watu hawa walioko Yerusalemu. Kwa kuwa mmesema, Tumeweka agano na mauti, na pamoja na Kuzimu tumeingia mapatano; pigo linalofurika litakapopita, halitatujia; kwa maana tumeufanya uongo kuwa kimbilio letu, nasi tumejificha chini ya udanganyifu. Kwa hiyo, Bwana MUNGU asema hivi, Tazama, naweka katika Sayuni jiwe kuwa msingi, jiwe lililojaribiwa, jiwe la pembe lenye thamani, msingi ulio thabiti; aaminiye hatakuwa na haraka. Tena nitaweka hukumu kuwa kamba ya kupimia, na haki kuwa timazi; na mvua ya mawe itaondoa kimbilio la uongo, na maji yatafurika yakafunika mahali pa kujificha. Nalo agano lenu na mauti litabatilishwa, na mapatano yenu na Kuzimu hayatadumu; pigo linalofurika litakapopita, ndipo mtakanyagwa nalo. Isaya 28:9-18.

The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.

“Pigo linalofurika” la unabii wa Biblia ni mgogoro wa sheria ya Jumapili unaokua hatua kwa hatua unaoanza na sheria ya Jumapili itakayokuja hivi karibuni nchini Marekani. Wale Walaodikia wapumbavu, waovu wasio na “upendo wa ukweli,” na kwa hiyo hukataa ongezeko la maarifa, wanaamini kwamba “pigo linalofurika” “halitakuja” juu yao, kwa kuwa, miongoni mwa mambo mengine, walichagua kukubali ufafanuzi wa uongo wa ishara ya Roma katika unabii wa Biblia. Kwa kufanya hivyo, walijenga muundo wa kinabii wa uongo juu ya msingi wao wenyewe wa kinabii. Msingi wao umejengwa juu ya mchanga, ambao unawakilisha wingi wa mawe madogo madogo yaliyopondwapondwa. Msingi wa wenye hekima umejengwa juu ya Jiwe moja pekee.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Kwa kadiri ya neema ya Mungu iliyopewa kwangu, kama mjenzi mwerevu, nimeweka msingi, na mwingine anajenga juu yake. Lakini kila mtu na aangalie jinsi anavyojenga juu yake. Kwa maana hakuna mtu awezaye kuweka msingi mwingine kuliko ule uliokwisha kuwekwa, ambao ni Yesu Kristo. Basi, mtu akijenga juu ya msingi huu dhahabu, fedha, vito vya thamani, mbao, nyasi, mabua; kazi ya kila mtu itadhihirishwa; kwa kuwa siku ile itaiweka wazi, kwa sababu itafunuliwa kwa moto; na moto utaijaribu kazi ya kila mtu, ya namna gani ilivyo. 1 Wakorintho 3:10-13.

The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.

Misingi ya uongo inawekwa kinyume na msingi wa kweli, ambao ni Kristo Yesu—Mwamba. Msingi wa kweli au wa uongo hufunuliwa katika la mwisho kati ya majaribu matatu ya Danieli. “Hufunuliwa kwa moto”—moto wa Mjumbe wa Agano, atakayekuja ghafula hekaluni kwake. Kisha kundi hudhihirika lililoweka agano na mauti, na kundi hudhihirika lililoweka agano la uzima.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.

> Tazama, nitatuma mjumbe wangu, naye ataitengeneza njia mbele yangu; na Bwana mnayemtafuta atakuja ghafula hekalini kwake, hata mjumbe wa agano mnayependezwa naye; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? na ni nani atakayesimama atakapoonekana? maana yeye ni kama moto wa msafishaji, na kama sabuni ya wafua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili watoe kwa Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itampendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Nami nitawakaribia kwa hukumu; nami nitakuwa shahidi wa haraka dhidi ya wachawi, na dhidi ya wazinzi, na dhidi ya waapao uongo, na dhidi ya wawaoneao mfanyakazi aliyeajiriwa katika ujira wake, mjane, na yatima, na wampokonyao mgeni haki yake, wala hawaniogopi mimi, asema Bwana wa majeshi. Malaki 3:1-5.

The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.

Mjumbe wa Agano anakaribia kwa hukumu wakati mchakato wa majaribio wa Danieli unafikia jaribio la tatu, na wenye hekima na waovu wanajaribiwa. Mchakato wa majaribio wa hatua tatu wa Danieli unaanza wakati wa mwisho, wakati kitabu cha Danieli kinapofunguliwa na maarifa yanaongezeka. Ongezeko la maarifa linawekwa wazi kupitia kazi ya mjumbe mteule anayepiga baragumu. Mjumbe huyo anatajwa na Malaki kama "mjumbe" "aandaye njia" kabla ya kuwasili kwa Mjumbe wa Agano, ambaye kwa moto hufunua ni nani aliyeingia agano pamoja Naye, au ni nani aliyechagua kufanya agano na mauti. Katika historia ya Wamilerite, Kristo alikuja ghafla hekaluni Mwake tarehe 22 Oktoba 1844, alama ya njia inayotangulia kuashiria sheria ya Jumapili inayokuja hivi karibuni.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.

The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.

Mtihani wa mwisho kati ya mitihani mitatu ya Danieli hutokea wakati wa sheria ya Jumapili inayokuja hivi karibuni, wakati Mjumbe wa Agano anapowasili ili kufunua kwa moto ni nani aliyefanya agano la uzima au la mauti, jambo lililowekwa katika muktadha wa Walawi. Wakati Malaki anapowaelezea wanawali werevu na wapumbavu wa Mathayo, ambao ni Walaodikia na Wafiladelfia wa Yohana, na wenye hekima na waovu wa Danieli, makundi yote mawili hujaribiwa kwa moto, na kisha hudhihirisha ni nani aliye, au asiye, Mlawi.

The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.

Walawi ni ishara ya wale waliosimama kwa uaminifu katika maasi mawili ya ndama wa dhahabu. Uasi wa kwanza ulikuwa wa Haruni, na wa pili ulikuwa uasi wa Yeroboamu. Katika mifano yote miwili, Walawi waliwakilisha waaminifu, na mifano hiyo miwili inatoa mashahidi wawili wa uaminifu wa kundi linalowakilishwa na Walawi wakati wa sheria ya Jumapili inayokuja karibuni. Haruni alitengeneza ndama wa dhahabu. Dhahabu ni ishara ya Babeli, na ndama ni sanamu ya mnyama. Kisha akaamuru sikukuu, na watu wapumbavu wakacheza wakiwa uchi kuzunguka yule ndama. Uasi wao wote ulijengwa juu ya, na ukachochewa na, kumkataa kwao Musa, mjumbe mteule.

> And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.

> Musa akamwambia Haruni, Watu hawa wamekutendea nini hata ukawaletea dhambi kubwa namna hii? Haruni akasema, Bwana wangu asiwake hasira; wewe wawajua watu hawa, ya kwamba wamekusudia uovu. Kwa maana waliniambia, Tufanyie miungu itakayokwenda mbele yetu; maana kuhusu huyu Musa, yule mtu aliyetutoa katika nchi ya Misri, hatujui yamempata nini. Nikawaambia, Yeyote aliye na dhahabu, na aivunje. Basi wakaniipa; kisha nikaichoma motoni, ndipo akatoka ndama huyu. Musa alipoona ya kwamba watu walikuwa uchi; (kwa maana Haruni alikuwa amewaweka wazi kwa aibu yao mbele ya adui zao:) ndipo Musa akasimama mlangoni pa kambi, akasema, Ni nani aliye upande wa Bwana? Na aje kwangu. Wana wote wa Lawii wakakusanyika kwake. Akawaambia, Hivi ndivyo asemavyo Bwana Mungu wa Israeli, Kila mtu afunge upanga wake ubavuni mwake, na apite ndani na nje kutoka lango hata lango katika kambi yote, na amuue kila mtu ndugu yake, na kila mtu rafiki yake, na kila mtu jirani yake. Nao wana wa Lawii wakafanya sawasawa na neno la Musa; na siku ile wakaanguka miongoni mwa watu, wapata wanaume elfu tatu. Kutoka 32:21-28.

Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.

Wale waliocheza walikuwa Walaodikia waliodhihirisha “aibu ya uchi wao,” ambayo ni onyo la pigo la sita, onyo kuhusu ulazima wa kuelewa kwa usahihi muundo wa sehemu tatu wa Roma ya kisasa kama joka, mnyama na nabii wa uongo. Onyo hilo linapingana vikali na tafsiri ya kibinafsi ya Uriah Smith iliyoharibu kweli zilizohusishwa na pigo la sita na Armagedoni.

Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.

Wale walioonyesha hali yao ya Laodikia walikuwa wamekataa mamlaka ya mjumbe aliyechaguliwa na wakaonyesha uelewa uleule uliochanganyikiwa kama wa wale wanaochagua kutambua ishara ya kishetani ya "the daily" kama ishara ya kimungu ya huduma ya Kristo katika patakatifu. Walihusisha ukombozi wao na mungu wa mfano, lakini mungu waliyemchagua kumwabudu ulikuwa ishara ya mungu wa Misri, na Misri ni ishara ya joka. Kama ilivyo kwa Uadventista wa Laodikia, walikataa ukweli kwamba "the daily" ni ishara ya Roma ya kipagani, yaani joka, na wakaifanya ile ishara ya kishetani kuwa ishara ya Kristo.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Mwanadamu, elekeza uso wako dhidi ya Farao mfalme wa Misri, na toa unabii dhidi yake, na dhidi ya Misri yote: Nena, useme, Hivi asema Bwana Mungu; Tazama, mimi niko dhidi yako, Farao mfalme wa Misri, yule joka kuu aliyejilaza katikati ya mito yake, aliyesema, Mto wangu ni wangu mwenyewe, nami nimeufanya kwa ajili yangu mwenyewe. Ezekieli 29:2, 3.

Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”

Waasi wa Aroni waliamini uongo kwamba ishara ya joka, iliyowakilishwa na ndama wa dhahabu, ilikuwa mungu aliyewakomboa kutoka utumwa wa Misri. Uadventista wa Laodikia unaamini uongo kwamba ishara ya Roma ya kipagani (joka), inayowakilishwa na "kile cha kila siku," ni ishara ya Kristo ambaye kazi yake ni kuwakomboa wanadamu kutoka utumwa wa dhambi katika huduma yake katika patakatifu pa mbinguni. Nao pia walimkataa mjumbe aliyechaguliwa, kama vile Uadventista wa Laodikia ulivyofanya katika mabishano kuhusu uashiriaji wa "kile cha kila siku."

In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”

Katika kizazi cha kwanza (1844 hadi 1888) cha Uadventista wa Laodikia, walikataa kazi ya Miller katika kutambua nyakati saba. Katika kizazi cha pili (1888 hadi 1919) walianza mchakato wa kuukataa ukweli wa 'ya kila siku'. Katika kizazi chao cha tatu (1919 hadi 1957) walikuwa wamerudi katika uelewa wa Uprotestanti ulioasi kwamba wanyang'anyi wa watu wako ni Antioko Epifane. Mnamo Septemba 11, 2001 walikataa nafasi ya Uislamu katika unabii wa Biblia wakati ole wa tatu ulipowasili siku hiyo. Hizo kweli nne zote ziliungwa mkono na Miller na zinawakilishwa juu ya mbao mbili za Habakuku, na zote ni kweli za msingi zinazohusishwa na kazi ya Miller, ambaye Dada White anamwita 'mteule'.

Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.

Uasi wa Jeroboam ulianza mwanzoni mwa ufalme wa kaskazini uliokuwa na makabila kumi ambayo yalimfanya Jeroboam kuwa mfalme wao wa kwanza. Jeroboam alitengeneza ndama wawili wa dhahabu na kuweka mmoja Bethel, maana yake nyumba ya Mungu, na mwingine Dan, maana yake hukumu. Kwa pamoja, Bethel na Dan zinawakilisha mchanganyiko wa kanisa (Bethel) na serikali (Dan.) Na kama ilivyokuwa katika uasi wa Aaron, ndama hao walitengenezwa kwa dhahabu, ishara ya Babylon, na vyote viwili vilikuwa taswira ya mnyama. Kama ilivyokuwa kwa Aaron, Jeroboam aliweka sikukuu ya kila mwaka na akawatambulisha ndama hao kuwa miungu waliowatoa watu wa Mungu kutoka Misri.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Yeroboamu akasema moyoni mwake, Sasa ufalme utarudi kwa nyumba ya Daudi. Ikiwa watu hawa watakwea kwenda kutoa dhabihu katika nyumba ya Bwana huko Yerusalemu, ndipo moyo wa watu hawa utamrudia tena bwana wao, yaani Rehoboamu mfalme wa Yuda; nao wataniua, kisha watamrudia Rehoboamu mfalme wa Yuda. Basi mfalme akafanya shauri, akatengeneza ndama wawili wa dhahabu, akawaambia, Ni taabu sana kwenu kupanda kwenda Yerusalemu; Hawa ndio miungu yenu, Ee Israeli, waliowapandisha kutoka nchi ya Misri. Akaweka mmoja huko Betheli, na mwingine akaweka huko Dani. Na jambo hilo likawa dhambi; kwa maana watu walienda kuabudu mbele ya yule mmoja, hata mpaka Dani. Akaijenga nyumba ya mahali pa juu, akawaweka makuhani kutoka miongoni mwa watu wa daraja la chini, ambao hawakuwa wa wana wa Lawi. Naye Yeroboamu akaweka sikukuu mwezi wa nane, siku ya kumi na tano ya mwezi, mfano wa sikukuu iliyo katika Yuda, naye akatoa dhabihu juu ya madhabahu. Hivyo ndivyo alivyofanya huko Betheli, akitoa dhabihu kwa wale ndama aliowatengeneza; akawaweka huko Betheli makuhani wa mahali pa juu aliyokuwa amefanya. Basi akatoa dhabihu juu ya madhabahu aliyokuwa amefanya Betheli siku ya kumi na tano ya mwezi wa nane, yaani, katika mwezi aliouazimia moyoni mwake; akaweka sikukuu kwa wana wa Israeli; akatoa dhabihu juu ya madhabahu, na akafukiza uvumba. 1 Wafalme 12:26-33.

Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.

Yeroboamu “alibuni moyoni mwake,” jambo linalowakilisha kazi ya Uriah Smith ya kuanzisha “tafsiri binafsi” ya kujengea kielelezo chake cha kinabii. Yeroboamu alifuata mfano wa Haruni na hivyo akamwakilisha vibaya mungu wa Misri kuwa ndiye Mungu wa kweli. Mungu yule ambaye Haruni na Yeroboamu walimtoa alitokana na matumizi mabaya ya ishara ya asili ya pande mbili ya Roma—ishara ya siasa za serikali na siasa za kanisa. Haruni na Yeroboamu wote wawili walikuwa wakitambulisha sanamu ya nguvu ya joka kwa kutumia ishara ya sanamu ya mnyama. Hivyo, historia hizo mbili takatifu za uasi zinawakilisha jaribu kuu la watu wa Mungu, ambalo kwa njia yake hatima yao ya milele itaamuliwa. Jaribu hilo, kulingana na uvuvio, ni jaribu la kuundwa kwa sanamu ya mnyama.

The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.

Mjadala wa kwanza kuhusu ishara ya Roma kama wanyang’anyi wa watu wako, uliopata kuingizwa kwenye chati ya waanzilishi ya 1843, ulidai kwamba Antiochus Epiphanes ndiye alikuwa mnyang’anyi, badala ya ukweli kwamba wanyang’anyi ni Roma. Mjadala wa kwanza uliwakilisha mjadala wa mwisho kuhusu wanyang’anyi wa watu wako kuwa Roma, ambamo sasa inasemekana kwamba Marekani ndiyo wanyang’anyi, na si Roma. Hata hivyo, Antiochus ni ishara ya Marekani katika mistari ya kumi hadi kumi na tano ya Danieli kumi na moja, hivyo uongo wa mwanzo na uongo wa mwisho kuhusu nani anayewakilishwa ni sawa kabisa.

The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.

Giza na mkanganyiko kuhusu kile alichowakilisha Antioko katika siku za mwisho husababisha mkanganyiko kuhusu sanamu ya mnyama, kama vile uasi wa Haruni na Yeroboamu ulivyofanya. Mkanganyiko kuhusu sanamu ya mnyama unatokea wakati uleule ambapo jaribu kuu kwa watu wa Mungu ni uundaji wa sanamu ya mnyama.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Bwana amenionyesha wazi kwamba sura ya mnyama itaundwa kabla ya mlango wa rehema kufungwa; kwa maana itakuwa jaribu kuu kwa watu wa Mungu, ambalo kupitia hilo hatima yao ya milele itaamuliwa. Msimamo wako ni mseto wa mambo yasiyolingana kiasi kwamba ni wachache tu watakaodanganywa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> Katika Ufunuo 13 mada hii imewasilishwa kwa uwazi; [Ufunuo 13:11-17, imenukuliwa].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Hili ndilo jaribio ambalo watu wa Mungu lazima wapitie kabla ya kutiwa muhuri. Wote waliothibitisha uaminifu wao kwa Mungu kwa kuitii sheria yake, na kukataa kukubali sabato bandia, watasimama chini ya bendera ya Bwana Mungu Yehova, nao watapokea muhuri wa Mungu aliye hai. Wale wanaoacha ukweli wa asili ya mbinguni na kukubali sabato ya Jumapili, watapokea alama ya mnyama. Manuscript Releases, juzuu ya 15, 15.

When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.

Alipoidhinisha maoni ya Miller kuhusu "ile ya kila siku" inayowakilisha Roma ya kipagani, Dada White alisema kwamba tangu 1844, "maoni mengine", kwa wingi, yamekumbatiwa ambayo yamesababisha "giza na mkanganyiko." Mkanganyiko unaotokana na maoni ya uongo kwamba "ile ya kila siku", ambayo ni ishara ya Roma ya kipagani, ndiyo "wanyang’anyi wa watu wako," husababisha mkanganyiko na giza kuhusu tofauti kati ya Roma na picha ya Roma.

The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.

Mijadala ya kwanza na ya mwisho kuhusu ishara ya Roma ilitokea kati ya watu wa agano la zamani waliokuwa wakiachwa kando na watu ambao wakati huo walikuwa wakigeuka kuwa watu wa agano jipya la Mungu. Mjadala huo ulijumuisha ukosefu wa utayari wa kufuata kanuni zilizowekwa za sarufi, kwani neno “pia” katika aya ya kumi na nne lilikataliwa na Waprotestanti, hivyo wakadai kwamba wanyang’anyi lazima wawe ndiyo mamlaka ile ile iliyowakilishwa katika aya zilizotangulia.

It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.

Iliwakilisha kupotosha Maandiko wakati Antioko alilazimishwa kufasiriwa kuwa "wanyang'anyi". Ilikuwa tafsiri ya kibinafsi, kwa kuwa mafundisho yoyote ya uongo yanayopingana na kweli ni tafsiri ya kibinafsi. Mjadala wenyewe ukawa kweli ya msingi, kwa kuwa uliandikwa katika chati ya waanzilishi ya 1843. Uthibitishaji wa chati kwa uvuvio ulithibitisha na kuidhinisha "wanyang'anyi" kuwa ishara ya Roma, na ukaongeza uzito wa ile kweli, kwa maana kuikataa fundisho hilo kulikuwa kukataa vyote viwili: misingi na mamlaka ya Roho wa Unabii.

The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.

Uelewa sahihi wa waporaji wa watu wako wanaowakilisha Roma, ulipoongezwa kwenye mfano wa kinabii uliotolewa na malaika kwa William Miller, kwa kuwa ulipatana na mfano wa kinabii aliouelewa na aliouwasilisha, yaani kwamba Roma ya kipagani na ya kipapa ndizo zilikuwa msingi wa matumizi yake yote ya kinabii.

Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.

Tafsiri binafsi ya Uriah Smith iliyomtambua mfalme wa kaskazini katika mstari wa thelathini na sita wa Danieli kumi na moja kama Ufaransa, na kisha kama Uturuki katika mstari wa arobaini, ilijumuisha utambulisho miwili wa uongo wa mfalme wa kaskazini. Kukataa kwa Smith misingi mnamo 1863 kulizua upofu uliomnyima kuona kanuni ya msingi kabisa ya unabii, nayo ikiwa ni kwamba: takriban wakati wa Kristo, unabii ulionyesha nguvu za kiroho za kisasa zilizotiwa mfano na zile za kale za kihalisia. Paulo alifundisha waziwazi ukweli huu alipoeleza kwamba kilichokuja kwanza kilikuwa cha kihalisia, na baadaye cha kiroho.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Lakini si cha kiroho kilichotangulia, bali cha asili; kisha cha kiroho. 1 Wakorintho 15:46.

Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.

Smith alikuwa miongoni mwa watu wa agano waliokuwa wamechukua nafasi ya Uprotestanti uliokuwa umeasi kama watu wa Mungu, lakini aliitetea uasi wao alikokataa ile “mara saba”, na akatambulisha chati yake ya mwaka 1863. Kutumia tafsiri yake binafsi kulisababisha uelewa potofu kuhusu Armagedoni katika Ufunuo sura ya kumi na sita, jambo ambalo ni jaribio lingine kuhusu ufahamu sahihi wa Roma.

With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.

Katika mabishano ya kwanza kuhusu wanyang’anyi, Smith aliwakilisha wale waliokuwa wamehusika katika utimilifu wa kwanza wa mfano wa wanawali kumi. Hivyo, kwa mtazamo wake binafsi kuhusu mfalme wa kaskazini, anawakilisha watu wa agano ambao walikuwa wakiachwa pembeni kati ya 1856 na 1863, walipogeuka kuwa Kanisa la Waadventista Wasabato la Laodikia. Kama ilivyokuwa kwa Waprotestanti katika mabishano kuhusu wanyang’anyi, Smith alipuuza mamlaka ya kisarufi ya kifungu alichokipotosha kwa tafsiri yake binafsi, kwa mujibu wa sarufi mfalme wa kaskazini kuanzia aya ya 31 hadi 45 daima na pekee ni nguvu ya kipapa.

With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.

Katika utata kuhusu "the daily," uongo uliingizwa katika historia ya Waadventista na Willie White na A. G. Daniells ili kudumisha mtazamo wa zamani wa Kiprotestanti kwamba "the daily" iliwakilisha huduma ya Kristo katika patakatifu. Historia hiyo mahsusi imetambuliwa katika Meza za Habakuki, lakini ni muhimu kutambua ushuhuda wa uongo uliohusishwa na uenezaji na kuanzishwa kwa mtazamo usio sahihi, kwa kuwa ufahamu sahihi ulitambuliwa na Miller katika Wathesalonike wa Pili, ambapo suala ni mkinzano kati ya wale wanaoipenda kweli na wale wanaoamini uongo.

“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.

Mjadala wa “cha kila siku” unaongeza katika ufahamu wa mstari juu ya mstari kwamba mgogoro wa mwisho wa Roma hutokea wakati wa kumiminwa kwa Roho Mtakatifu. Wakati Roho Mtakatifu anapomiminwa kutoka juu, nguvu kutoka chini inainuka na kuwamiliki wale wanaoipokea kama nguvu ya Mungu, ingawa ni udanganyifu mkubwa.

> “The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.

> "Nguvu mbili kuu zilizoko katika mzozo zinafanya kazi, moja kutoka chini, nyingine kutoka juu. Kila mtu yuko chini ya ushawishi wa siri wa mmoja au mwingine, na matendo yake yataonyesha tabia ya uvuvio unaoyachochea. Wale walioungana na Kristo watafanya kazi daima katika njia za Kristo. Wale walio katika muungano na Shetani watafanya kazi chini ya uvuvio wa kiongozi wao, kinyume na nguvu na utendaji wa Roho Mtakatifu. Mapenzi ya mwanadamu yameachwa huru kutenda, na kwa matendo kunadhihirika ni roho gani inayoathiri moyo. 'Mtawatambua kwa matunda yao.'" Nyaraka za 1888, 1508.

The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.

Mkinzano wa kinabii katika mzozo kuhusu "kile cha kila siku" ni kulitambulisha ishara ya joka kuwa ishara ya Kristo. Wale wanaokataa ukweli pia wanakataa nafasi ya Miller aliyegundua ukweli huu, na kwa kufanya hivyo wanamkataa Roho Mtakatifu na kutenda dhambi isiyosamehewa.

We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.

Tutajadili utata kuhusu Roma uliotokea muda mfupi baada ya Septemba 11, 2001 katika makala ijayo.

> “We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.

> "Tunaishi katika wakati ambapo maisha ni ya thamani sana na ya kuvutia sana. Mwisho wa mambo yote umekaribia. Maendeleo ya kushangaza yataendelea kufunuliwa mbele yetu; kwa maana nguvu zisizoonekana ziko kazini, zikionyesha shughuli kali. Nguvu za giza kutoka chini zinatenda juu ya mawakala wa kibinadamu, na watu waovu wanashirikiana na malaika waovu kupiga vita dhidi ya amri za Mungu na imani ya Yesu; wakati huohuo nguvu itokayo juu inatenda juu ya wale watakaokubali mvuto wa kimungu, na watu wa Mungu wanashirikiana na viumbe wenye akili wa mbinguni. Hakuna kitu isipokuwa imani ya kweli, halisi, kitakachoweza kuhimili shinikizo litakalokuja juu ya kila nafsi ya mwanadamu katika siku hizi za mwisho ili kumtahini na kumjaribu. Mungu lazima awe kimbilio letu; hatuwezi kutumainia desturi, madai, sherehe, au cheo, wala kufikiri kwamba kwa sababu tuna jina la kuishi, tutaweza kusimama siku ya jaribu. Kila kitu kinachoweza kutikiswa kitakikiswa, na yale ambayo hayawezi kutikiswa na udanganyifu na upotoshaji wa siku hizi za mwisho yatabaki. Fungamanisha roho na Mwamba wa milele; kwa maana katika Kristo peke yake kutakuwa na usalama. Yesu alielezea siku tunazoishi kuwa siku za hatari. Alisema, 'Kama ilivyokuwa siku za Nuhu, ndivyo kuja kwa Mwana wa Adamu kutakavyokuwa. Kwa maana kama vile katika siku zile kabla ya gharika walikuwa wakila na kunywa, wakioa na kuolewa, hata siku ile Nuhu alipoingia ndani ya safina, wala hawakujua hata gharika ilipokuja, ikawachukua wote; ndivyo kuja kwa Mwana wa Adamu kutakavyokuwa.' 'Vivyo hivyo kama ilivyokuwa siku za Lutu; walikula, wakanywa, wakanunua, wakiuza, wakapanda, wakajenga; lakini siku ile ile Lutu alipotoka Sodoma, ilinyesha moto na kiberiti kutoka mbinguni, ikawaangamiza wote. Vivyo hivyo ndivyo itakavyokuwa siku ile Mwana wa Adamu atakapofunuliwa.' 'Atakapokuja Mwana wa Adamu katika utukufu wake, na malaika watakatifu wote pamoja naye, ndipo atakapoketi juu ya kiti cha enzi cha utukufu wake; na mbele zake zitakusanyika mataifa yote; naye atawatenga wao, kama vile mchungaji atengavyo kondoo na mbuzi; naye atawaweka kondoo mkono wake wa kuume, bali mbuzi mkono wa kushoto. Kisha Mfalme atawaambia wale walio mkono wake wa kuume, Njoni, mliobarikiwa na Baba yangu, urithini ufalme uliowekwa tayari kwa ajili yenu tangu misingi ya ulimwengu.' Njia yetu katika maisha haya itaamua hatima yetu ya milele kule; ni juu yetu kuamua kama tutakuwa pamoja na wale warithi wa ufalme wa Mungu, au pamoja na wale waendao katika giza la nje. Mungu amefanya maandalizi yote kwa ajili ya wokovu wetu; basi na tuchukue fursa ya kile kilichonunuliwa kwa gharama isiyo na kipimo. 'Kwa maana jinsi hii Mungu aliupenda ulimwengu, hata akamtoa Mwanawe wa pekee, ili kila amwaminiye asipotee, bali awe na uzima wa milele.'" Youth Instructor, Agosti 3, 1893.

Back to Articles