In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Mnamo mwaka 1844, Waprotestanti wa Marekani walijiondoa kutoka katika harakati ya Millerite na kuchukua msimamo wao wa kinabii kama binti wa Babeli, kama ilivyoonyeshwa kwa mfano na Yeroboamu kuanzisha mfumo bandia wa ibada wakati makabila yake kumi ya kaskazini yalipotengana na ufalme wa kusini wa Yuda. Ndama wawili wa dhahabu wa Yeroboamu, mmoja katika mji wa Betheli (maana yake "nyumba ya Mungu"/Kanisa), na mwingine katika Dani (maana yake hukumu/Dola), waliwakilisha mfumo wa uongo wa Kanisa na Dola unaotambulika nchini Marekani. Vipengele vyote vya mfumo bandia wa Kanisa na Dola wa Yeroboamu vilifuata muundo uleule uliowekwa katika uasi wa Aroni. Hivyo, mfumo bandia wa ibada wa Yeroboamu ulikuwa taswira ya mfumo bandia wa ibada wa Aroni.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Mfumo bandia wa Yeroboamu uliwakilisha mfumo wa ibada ambao Uprotestanti uliounga mkono ulipojitenga na harakati ya malaika wa kwanza na kuwa binti, au mfano wa mnyama wa Kirumi wa upapa. Mara tu kuanzishwa kwa mfumo bandia wa Yeroboamu, nabii mmoja kutoka Yuda alilikemea madhabahu yake na mfumo wake wa ibada wa uongo. Mnamo 1844, mwanzoni kabisa, wakati Uprotestanti murtadi ulipoanzisha mfumo wa ibada uliowakilishwa kama binti wa Roma, Wamilleraiti, kwa imani, waliingia Patakatifu pa Patakatifu pa hekalu la mbinguni na wakatambua Sabato, na hivyo waliwakilisha karipio la kinabii kwa mabinti wa Roma, ambao walichagua kuendelea kushika alama ya mamlaka ya Roma—ibada ya Jumapili.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Nabii wa Yuda aliyemkabili Yeroboamu, papo hapo akatoa unabii.

And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

Akapaza sauti dhidi ya madhabahu kwa neno la Bwana, akasema, Ee madhabahu, madhabahu, Bwana asema hivi; Tazama, mtoto atazaliwa katika nyumba ya Daudi, jina lake Yosia; naye juu yako atawatoa dhabihu makuhani wa mahali pa juu wanaofukiza uvumba juu yako, na mifupa ya watu itachomwa juu yako. Naye akatoa ishara siku ile ile, akisema, Hii ndiyo ishara aliyosema Bwana; Tazama, madhabahu itapasuka, na majivu yaliyo juu yake yatamwagika. 1 Wafalme 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Unabii ulijumuisha kurudiwa kwa neno “madhabahu” mara mbili. Kurudiwa kwa neno au kifungu katika unabii kunawakilisha ishara ya ujumbe wa malaika wa pili, hivyo kutambua mwaka 1844, wakati malaika wa pili alipowasili na Uprotestanti ukaanguka, ukawa binti wa Babeli. Wakati huohuo nabii alitoa ishara, kama vile Wamileraiti mnamo 1844 walivyotambua ishara ya Sabato. Jeroboamu alipomtishia nabii katika mistari inayofuata, mkono wake ukapooza, hivyo ikirejelea alama ya Babeli inayolazimishwa aidha kwenye kipaji cha uso au kwenye mkono, na ambayo, inapopokelewa, humlemaza mtu kiroho milele.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Kwa madhumuni ya utafiti huu, tunazingatia unabii ambao nabii aliutoa ukibainisha kwamba "mtoto atazaliwa katika nyumba ya Daudi, Yosia kwa jina; naye juu yako atatoa makuhani wa mahali pa juu wanaotoa uvumba juu yako, na mifupa ya wanadamu itachomwa juu yako." Yosia maana yake "msingi wa Mungu," naye anawakilisha misingi ya Uadventista zilizojengwa katika historia ile ile iliyofananishwa na kuanzishwa kwa mfumo wa uongo wa ibada wa Yeroboamu. Juu ya mfumo wa uongo wa ibada uliowekwa na Yeroboamu, Yosia angewaadhibu makuhani walioongoza ibada bandia.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Nabii alikosa kutii amri ya Bwana ya kutorudi kwa njia ile ile aliyopitia alipokwenda kwenye kutawazwa kwa Yeroboamu, na ya kutokula wala kunywa huko Betheli. Alipokula chakula cha nabii wa uongo wa Betheli aliwekwa kuwa ishara ya kifo ambacho kingeletwa juu ya wale ambao, baada ya 1844, wangechagua kurudi na kula mafundisho na mbinu za kinabii za uongo za Uprotestanti waasi, kama ilivyowakilishwa na uasi wa mwaka 1863. Kitanda cha mauti cha wale walioasi mwaka 1863 kingekuwa ni kitanda cha mauti kilekile cha yule nabii wa uongo wa Betheli. Kitanda cha mauti cha Uprotestanti waasi kilikuwa ni historia ya Agosti 11, 1840 hadi 1844, wakati ambao wao—waliokuwa watu wateule wa Mungu—walipitiwa na wakawa mabinti wa Roma. Kitanda cha mauti cha Uadventista wa Laodikia pia kitakuwa kati ya tarehe ambayo malaika hodari alishuka mnamo Septemba 11, 2001, kama alivyofanya mwaka 1840, na saa ya tetemeko kuu la ardhi, linalowakilisha sheria ya Jumapili inayokuja hivi karibuni.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

Mnamo tarehe 11 Septemba 2001, kutiwa muhuri kwa wale laki moja na arobaini na nne kulianza, na malaika akaanza kupita katika Yerusalemu akiweka alama kwenye paji la uso wa wale wanaougua na kulia kwa ajili ya machukizo yanayofanywa katika nchi (Marekani) na katika kanisa (Uadventista wa Laodikia). Mnamo tarehe 11 Septemba 2001, dhambi za mababu, zilizowakilishwa na machukizo manne ya Ezekieli, zikawa kweli za majaribio za wakati huu katika mchakato wa kutiwa muhuri ulioanza wakati huo.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Jaribio la mwaka 1863 lilihusisha misingi ya harakati ya Millerite kama ilivyowakilishwa na “nyakati saba” za Mambo ya Walawi ishirini na sita, ambazo zilikataliwa mwaka 1863. Jaribio hilo lilihusu utayari au kutokutaka kurudi kwenye njia za kale za Yeremia ili kupata raha ya mvua ya mwisho. Jaribio la mwaka 1888 lilikuwa ujumbe kwa kanisa la Laodikia uliowasilishwa na Wazee Jones na Waggoner, ambao pia ulikuwa ujumbe wa kuhesabiwa haki kwa imani.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Mnamo 1856, ujumbe kwa Laodikia uliwasili kwa mara ya kwanza katika harakati ya Wamileraiti, nao uliwasili pamoja na nuru iliyoongezeka ya "nyakati saba," lakini uzoefu uliowakilishwa na tiba katika ujumbe kwa Laodikia, na pia ujumbe wa historia ya kinabii, vyote viwili vilikataliwa mwaka 1863. Uzoefu huo uliwakilishwa na maono (mareh) ya "mwonekano," na maono (chazon) ya "historia ya kinabii" ambayo yote mawili yalikataliwa. Maono hayo yote mawili yalikuwa yamepata utimilifu wake tarehe 22 Oktoba 1844, na miaka kumi na tisa baadaye yote mawili yalikataliwa, kwani Yesu siku zote huunganisha mwisho na mwanzo.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

Mnamo Septemba 11, 2001, mtihani wa uasi wa 1863 na wa 1888 ukawa tena ukweli wa kujaribu, kwa kuwa yote mawili yalihusishwa na njia za kale za Yeremia. Siku hiyo ujumbe wa mvua ya mwisho uliwasili, na mtihani wa mwaka 1919 pia uliwasili, kwa kuwa mwaka 1919 injili ya uongo ya Kristo asiye na umuhimu wowote wa kinabii iliwekwa mbele kama ujumbe bandia wa "amani na salama". Wakati malaika mwenye nguvu wa Ufunuo sura ya kumi na nane aliposhuka mnamo Septemba 11, 2001, mistari ya kwanza hadi ya tatu ilitimia, na mistari ya kwanza hadi ya tatu inawakilisha ujumbe wa "sauti ya kwanza".

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

"Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Kwa kuwasili kwa malaika wa Ufunuo sura ya kumi na nane, mvua ya mwisho ilianza kunyesha manyunyu, na “mdahalo wa kinabii” unaowakilishwa katika Habakuki sura ya pili ukaanza. Mdahalo huo ulikuwa kuhusu mbinu mbili za kuelewa unabii wa Biblia, na kuhusu ujumbe wa mvua ya mwisho wa uongo na wa kweli. Mdahalo huo unakoma wakati “sauti ya pili” ya Ufunuo kumi na nane inapowasili na kubainisha mwanzo wa hukumu ya utekelezaji ya Mungu juu ya Babeli ya kisasa, na kuwaita kondoo wengine wa Mungu watoke Babeli. Kuwasili kwa sauti ya pili kunaashiria mwisho wa historia ya kutiwa muhuri kwa elfu mia arobaini na nne, historia ambayo inawakilishwa na chukizo la nne, ambacho nacho kinawakilisha kizazi cha nne na cha mwisho cha Waadventista wa Laodikia kuwa wakisujudia jua, wakati wa sheria ya Jumapili itakayokuja hivi karibuni.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Kitanda cha mauti cha Uprotestanti uliokengeuka, kati ya kushuka kwa malaika na mlango uliofungwa wa 1844, kiliashiria kitanda cha mauti cha Uadventista wa Laodikia kati ya kushuka kwa malaika na mlango uliofungwa wa sheria ya Jumapili inayokuja hivi karibuni. Nabii kutoka Yuda alizikwa katika kaburi lile lile na nabii mwongo wa Betheli, na mfalme Yosia alipoanzisha mageuzi yake, alisimama mbele ya kaburi hilo hilo. Mageuzi ya mfalme Yosia, ambaye jina lake linawakilisha “misingi ya Mungu,” yalianza wakati Mungu alianza kuwaongoza watu wake wa siku za mwisho kurudi kwenye misingi mnamo Septemba 11, 2001. Mageuzi yake yalikuwa yameanza wakati kazi ya kurejesha hekalu ilipoanzishwa.

And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

Ikawa katika mwaka wa kumi na nane wa mfalme Yosia, mfalme akamtuma Shafani mwana wa Azalia, mwana wa Meshulamu, mwandishi, kwenda nyumbani kwa Bwana, akisema, Nenda kwa Hilkia kuhani mkuu, ili ahesabu fedha iliyoletwa katika nyumba ya Bwana, ambayo walinzi wa malango wameikusanya kutoka kwa watu; na waikabidhi mikononi mwa wale wafanya kazi, wanaousimamia nyumba ya Bwana; nao wape wale wafanya kazi walioko katika nyumba ya Bwana, ili kutengeneza sehemu zilizobomoka za ile nyumba, yaani kwa maseremala, na wajenzi, na waashi, na kwa kununua mbao na mawe yaliyokatwa ili kukarabati nyumba. Lakini hawakuombwa kutoa hesabu juu ya fedha iliyokabidhiwa mikononi mwao, kwa kuwa walitenda kwa uaminifu. Ndipo Hilkia kuhani mkuu akamwambia Shafani mwandishi, Nimekuta kitabu cha sheria katika nyumba ya Bwana. Hilkia akakikabidhi kitabu hicho kwa Shafani, naye akakisoma. Shafani mwandishi akaenda kwa mfalme, akamletea mfalme habari tena, akasema, Watumishi wako wamekusanya fedha iliyopatikana nyumbani, na wameikabidhi mikononi mwa wale wanaofanya kazi, wanaousimamia nyumba ya Bwana. Tena Shafani mwandishi akamwambia mfalme, Hilkia kuhani amenikabidhi kitabu. Naye Shafani akakisoma mbele ya mfalme. Ikawa mfalme aliposikia maneno ya kitabu cha sheria, alirarua mavazi yake. Naye mfalme akamwamuru Hilkia kuhani, na Ahikam mwana wa Shafani, na Akbor mwana wa Mikaya, na Shafani mwandishi, na Asahia mtumishi wa mfalme, akisema, Nendeni, mkamuulize Bwana kwa ajili yangu, na kwa ajili ya watu, na kwa ajili ya Yuda wote, kuhusu maneno ya kitabu hiki kilichopatikana; kwa maana imewaka sana ghadhabu ya Bwana juu yetu, kwa sababu baba zetu hawakuyasikiliza maneno ya kitabu hiki, ili kuyafanya sawasawa na yote yaliyoandikwa juu yetu. 2 Wafalme 22:3-13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Utabiri kwamba mtoto angezaliwa aitwaye Yosia unaainisha tarehe 11 Septemba 2001 kuwa wakati ambapo malaika mwenye nguvu alishuka na kuwaongoza watu Wake wa siku za mwisho kurudi katika njia za kale. Kushuka huko kulikuwa kumeonyeshwa kwa mfano na kushuka kwa malaika yule yule mnamo 11 Agosti 1840. Kushuka zote mbili ziliashiria utimilifu wa unabii wa Uislamu. Mtu wa kihistoria ambaye jina lake linahusishwa na kutambua mapema na kuchapisha utabiri wa mapema wa kutimia kwa unabii wa wakati wa Uislamu uliopatikana katika Ufunuo sura ya tisa aya ya kumi na tano alikuwa Yosia.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Katika kushuka kwa malaika kwa zote mbili, yaani cha Ufunuo sura ya kumi na cha sura ya kumi na nane, jina "Yosia" limeashiriwa. Josiah Litch aliwasilisha ujumbe wa Uislamu uliotimia tarehe 11 Agosti 1840, na tarehe 11 Septemba 2001 unabii wa kuzaliwa kwa mtoto aitwaye Yosia, uliokuwa umetolewa na nabii asiye mtiifu katika historia ya Yeroboamu, ulitimia katika Uadventista wa Laodikia wakati malaika alipowaongoza watu Wake wa siku za mwisho kurudi kwenye historia ya msingi ambako mgongano wa nabii asiye mtiifu na Yeroboamu ulikuwa umetimia. Ushuhuda wa Kibiblia ulionyesha utabiri wa kuja kwa Yosia, na historia iliyowakilishwa kwa mfano na nabii asiye mtiifu iliporudiwa mnamo 1844, utabiri wake wa jina uliwekwa tena katika simulizi la kinabii.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Mnamo Septemba 11, 2001, Simba wa kabila la Yuda aliwaongoza watu Wake wa siku za mwisho kurejea katika njia za kale za Yeremia, ambazo ziliwakilisha miaka arobaini na sita ambayo Mjumbe wa Agano alikuwa amesimamisha hekalu ambamo angekuja ghafla mnamo Oktoba 22, 1844. Yosia aligundua laana ya Musa alipoanzisha kazi ya kukarabati hekalu. Kazi ya mia arobaini na nne elfu imewakilishwa na Isaya kama kazi ya kurejesha.

And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

Nao watajenga mahame ya kale; watafufua ukiwa wa zamani; nao watajenga upya miji iliyokuwa magofu kwa vizazi vingi. Isaya 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Kazi ya Yosia ya kukarabati na kurejesha hekalu ndiyo kazi ambayo Isaya anaitambulisha kuwa inatimizwa na watu wa Mungu wa siku za mwisho, maana manabii wote wanasema zaidi juu ya siku za mwisho kuliko juu ya siku walizoishi. Kazi hiyo pia iliwakilishwa kwa mfano na wale waliotoka Babeli katika wakati wa Ezra.

For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

Kwa maana tulikuwa watumwa; lakini Mungu wetu hakutuacha katika utumwa wetu, bali ametutendea rehema mbele ya wafalme wa Uajemi, ili kutupa kuhuishwa, kuisimamisha nyumba ya Mungu wetu, na kurekebisha magofu yake, na kutupa boma katika Yuda na Yerusalemu. Ezra 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Kazi iliyotekelezwa na Ezra ilikamilishwa walipotoka Babeli, na inawakilisha kazi ya urejesho wa hekalu ambayo Yosia alikuwa akiifanya, kazi iliyotambuliwa na Isaya kuhusu watu wa Mungu wa siku za mwisho, na ilianza tarehe 11 Septemba 2001. Katika Ufunuo, Yohana pia anaitambua kazi hiyo.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

Na sauti niliyoisikia kutoka mbinguni ikanena nami tena, ikasema, Nenda ukachukue kile kitabu kidogo kilichofunguliwa kilichoko mkononi mwa yule malaika anayesimama juu ya bahari na juu ya nchi. Nikamwendea malaika, nikamwambia, Nipe kile kitabu kidogo. Naye akaniambia, Kikamate, ukile; nacho kitatia tumbo lako uchungu, lakini kinywani mwako kitakuwa kitamu kama asali. Nikakichukua kile kitabu kidogo kutoka mkononi mwa malaika, nikakila; nacho kinywani mwangu kilikuwa kitamu kama asali; na mara tu nilipokila, tumbo langu likawa na uchungu. Naye akaniambia, Ni lazima utabiri tena mbele ya watu wengi, na mataifa, na lugha, na wafalme. Nikapewa mwanzi kama fimbo; na malaika akasimama, akisema, Inuka, upime hekalu la Mungu, na madhabahu, na wale wanaoabudu humo. Lakini ua wa nje wa hekalu uache nje, wala usiupime; kwa maana umepewa kwa Mataifa; nao mji mtakatifu wataukanyaga miezi arobaini na miwili. Nami nitawapa nguvu mashahidi wangu wawili, nao watatabiri siku elfu moja mia mbili na sitini, wakiwa wamevaa nguo za gunia. Ufunuo 10:8-11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Katika kifungu hiki Yohana anawakilisha Wamileraiti ambao walikuwa wamekula ujumbe uliokuwa katika mkono wa malaika aliposhuka tarehe 11 Agosti, 1840, lakini ambao pia walipitia kukatishwa tamaa kwa uchungu cha tarehe 22 Oktoba, 1844. Akiwa katika kukatishwa tamaa kwa uchungu kwa 1844, Yohana aliambiwa kwamba yeye, kama ishara ya watu wa Mungu wa siku za mwisho, lazima arudie uzoefu uliowakilishwa na 1840 hadi 1844, na hivyo kuashiria kuelekea Septemba 11, 2001, na hadi sheria ya Jumapili inayokuja karibuni. Aliambiwa, "Lazima utabiri tena mbele ya watu wengi, na mataifa, na lugha, na wafalme," ikiwakilisha ulimwengu mzima ukiangaziwa wakati malaika anaposhuka katika Ufunuo kumi na nane, wakati historia ya Ufunuo sura ya kumi inaporudiwa - "mstari juu ya mstari."

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Kuhusiana na kutambua historia ambayo ingerudiwa wakati watu wa siku za mwisho wa Mungu wangeendelea kutabiri tena, Yohana aliambiwa “inuka, ukapime” Hekalu la Mungu. Kupima kwake kuliainishwa mahsusi, kwa maana alikuwa amewekwa katika mwaka wa 1844, ambapo tumbo lake lilitiwa uchungu na kuvunjika moyo wa tarehe 22 Oktoba. Aliambiwa apime hekalu, lakini aache ua wa nje, ambao aliambiwa uliwakilisha wakati wa Mataifa, kipindi ambacho wangelikanyaga ua huo kwa miaka elfu moja mia mbili na sitini. Miaka elfu moja mia mbili na sitini ilimalizika mwaka 1798. Yohana alipaswa kuanza kupima kwake mwaka 1798, na kuyaacha miaka elfu moja mia mbili na sitini iliyotangulia, ambamo hekalu la kiroho na Yerusalemu ya kiroho vilikuwa vimekanyagwa chini. Alikuwa amesimama katika kuvunjika moyo wa 1844, hivyo kutoka 1798 hadi 1844 ni miaka arobaini na sita. Miaka hiyo arobaini na sita inawakilisha hekalu.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Wakati Yohana, kama watu wa Mungu wa siku za mwisho, walipaswa kutabiri tena, kama walivyofanya kuanzia 1840 hadi 1844, wangeanza wakati malaika aliposhuka katika utimizaji wa unabii wa Uislamu. Kazi yao ya kutabiri tena ingehitaji kazi ya kupima hekalu, na kazi hiyo ingewakilisha uchunguzi wa “njia za kale”, ambayo ilikuwa historia iliyowakilishwa na “hekalu”, iliyoanza wakati wa mwisho mwaka 1798, na ikaishia katika Kukatishwa Tamaa Kuu ya 1844. Walipoanza kazi yao ya kuchunguza njia za kale za Yeremia, ambazo ndizo “hekalu la miaka arobaini na sita” la Yohana, laana ya Musa ilipatikana katika takataka zilizotapakaa kote hekaluni, na utabiri wa kuja kwa Yosia ukatimia. Kazi ya Yosia pia inatambuliwa tena na Isaya:

And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

Nao watakao toka kwako watajenga mahali palipoharibika pa zamani; utainua misingi ya vizazi vingi; nawe utaitwa, Mjenzi wa mahali palipobomoka, Mrejesha njia za kukaa. Isaya 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Watu wa Mungu wa siku za mwisho walipaswa kurejesha "njia za kukaa ndani yake," ambazo ni "njia za kale" za Yeremia. Walipaswa kujenga upya mahali palipokuwa ukiwa tangu zamani, kama wafanyakazi katika historia za Yosia na Ezra walivyokuwa wakitekeleza. Walipaswa kutumia mbinu ya "mstari juu ya mstari," maana wasinge "kuinua" tu historia ya msingi ya Uadventista, ambayo inawakilishwa na hekalu la miaka arobaini na sita, bali kwa kufanya hivyo walipaswa "kuinua misingi ya vizazi vingi." Walipaswa kutambua kwamba kila harakati ya matengenezo inawakilisha kazi ya msingi, kwamba "mstari juu ya mstari," hutambua misingi ya siku za mwisho ya 1798 hadi 1844. Walipaswa kurekebisha "pengo," na "pengo" linawakilisha ufa wa kwanza katika chombo au ukuta unaofungua njia kwa maafa zaidi. "Pengo" lililotakiwa kurekebishwa lilikuwa uasi wa 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Yosia alipowasili tarehe 11 Septemba 2001, watu wa Mungu wa siku za mwisho walirudi kwenye njia za kale za Yeremia na kuanza kupima historia ya Wamileraiti. Waligundua "mwanya." Walitambua ukweli wa vito vya ndoto ya Miller walipokuwa wakijenga "mahame ya zamani." Waligundua "mara saba," kama alivyokuwa amefanya Yosia, na wakarejesha ukweli wa Walawi sura ya ishirini na sita, na hivyo wakainua "mahame ya awali." Waliporejesha "wa kwanza" na "wa mwisho" wa maangamizi ya Walawi sura ya ishirini na sita ndipo wakatambua kwamba mmoja ulimalizika mwaka 1798 na mwingine mwaka 1844. Hivyo kazi yao ya kuinua tena mahame ya awali ilikuwa ile "fimbo" iliyotolewa kwa Yohana iliyomruhusu kupima hekalu.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Simba wa kabila la Yuda aliwaongoza watu wake kurudi kwenye njia za kale, ili wapate kuupata ujumbe wa mvua ya masika, na ujumbe wa mvua ya masika ndio ujumbe wa Uislamu wa ole wa tatu. Walipogundua hatimaye mabao mawili matakatifu ya Habakuki, kama yanavyowakilishwa na michoro ya waanzilishi ya 1843 na 1850, wakaona kwamba msingi ulijumuisha ‘ole tatu’ katika Ufunuo sura ya nane, na kwamba ole wa pili ulikuwa umekamilika katika historia ya msingi ambamo hekalu la Wamileraiti lilikuwa limejengwa. Kisha wakatambua kwamba uelewa wa kanuni ya matumizi mara tatu ya unabii ulikuwa tayari umewekwa na Simba wa kabila la Yuda, ili kwamba waliporudi kwenye njia za kale za Yeremia, waweze kutambua ‘pumziko na kuburudishwa’, ambalo ndilo ujumbe wa mvua ya masika wa ole wa tatu, unaotambuliwa na kuthibitishwa kupitia mashahidi wawili wa ole wa kwanza na wa pili.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

Adui anatafuta kugeuza mawazo ya kaka na dada zetu kutoka katika kazi ya kuandaa watu ili wasimame katika siku hizi za mwisho. Ujanja wake wa hoja za uwongo umekusudiwa kuyaongoza mawazo mbali na hatari na wajibu wa wakati huu. Wanauhesabu kuwa si kitu ule mwanga ambao Kristo alikuja kutoka mbinguni kumpa Yohana kwa ajili ya watu Wake. Wanafundisha kwamba matukio yaliyo mbele yetu hayana umuhimu wa kutosha kustahili kupewa uangalizi maalum. Wanabatilisha kweli yenye asili ya mbinguni na kuwanyang’anya watu wa Mungu uzoefu wao wa zamani, wakiwapa badala yake sayansi ya uongo.

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

'Hivi asema Bwana, simameni njiani, tazameni, na ulizeni habari za mapito ya zamani, palipo njia njema, nanyi mtembee humo.' Yeremia 6:16.

“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

Mtu yeyote asitafute kung’oa misingi ya imani yetu—misingi iliyowekwa mwanzoni mwa kazi yetu kwa kusoma Neno kwa maombi na kwa ufunuo. Juu ya misingi hii tumekuwa tukijenga kwa miaka hamsini iliyopita. Watu wanaweza kudhani kwamba wamepata njia mpya na kwamba wanaweza kuweka msingi imara zaidi kuliko ule uliowekwa. Lakini huu ni udanganyifu mkubwa. Hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa.

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

Hapo zamani, wengi walijitosa kujenga imani mpya na kuanzisha kanuni mpya. Lakini jengo lao lilidumu kwa muda gani? Lilianguka upesi, kwa kuwa halikuwa limejengwa juu ya Mwamba.

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

Je, wanafunzi wa kwanza hawakulazimika kukabiliana na kauli za wanadamu? Je, hawakulazimika kusikiliza nadharia za uongo, kisha, baada ya kufanya yote, kusimama imara, wakisema: 'Hakuna mtu awezaye kuweka msingi mwingine kuliko ule uliowekwa'? 1 Wakorintho 3:11.

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

"Hivyo inatupasa kushikilia kwa uthabiti ule mwanzo wa tumaini letu mpaka mwisho. Maneno yenye nguvu yamepelekwa na Mungu na Kristo kwa watu hawa, yakiwatoa kutoka ulimwenguni, kipengele kwa kipengele, hadi katika nuru iliyo dhahiri ya kweli ya sasa. Kwa midomo iliyoguswa na moto mtakatifu, watumishi wa Mungu wametangaza ujumbe huo. Tamko la kimungu limeweka muhuri wake juu ya uhalisi wa ile kweli iliyotangazwa." Ushuhuda, juzuu ya 8, 296, 297.