The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Miaka saba ya onyo kuanzia mwaka 63 hadi mwaka 70 iliyotangazwa na yule mtu aliyepita “huku na huko katika mitaa ya Yerusalemu, akitangaza maafa yaliyokuwa yakiukabili mji,” ilikuwa imeonyeshwa kwa mfano na onyo lililotolewa kwa Yerusalemu kwa muda wa miaka mitatu na nusu, kwanza katika huduma ya Kristo, kisha miaka mitatu na nusu katika huduma ya wanafunzi. Makala za awali tayari zimebainisha kwamba uharibifu wa Yerusalemu ungeweza kutokea msalabani, au baadaye wakati wa kupigwa mawe kwa Stefano, lakini uvumilivu wa Mungu uliiahirisha hukumu yake juu ya mji na watu.

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

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

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

"Kwa mifano mingi na maonyo ya mara kwa mara, Yesu alionyesha kile ambacho kingewapata Wayahudi kwa kumkataa Mwana wa Mungu. Kwa maneno haya alikuwa akiwahutubia wote wa kila kizazi wanaokataa kumpokea kama Mkombozi wao. Kila onyo ni kwao. Hekalu lililotiwa unajisi, mwana asiye mtii, wakulima waovu, na wajenzi wenye dharau, vyote vina ulinganifu wake katika uzoefu wa kila mwenye dhambi. Isipokuwa atubu, hukumu waliyoionyesha kwa mfano itakuwa yake." The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Kipindi cha miaka saba ambacho mtu huyo alitoa ushuhuda huko Yerusalemu kiligawanywa, wakati wa kuzingirwa kwa kwanza, katika vipindi viwili sawa vya siku elfu moja mia mbili na sitini. Miaka hiyo saba iliwakilisha uharibifu wa Yerusalemu, na miaka saba ya huduma ya Kristo na ya wanafunzi iliwakilisha mwanzo wa uharibifu wa Yerusalemu, na Yesu daima huonyesha mwisho kwa kutumia mwanzo. Miaka hiyo saba pia ilifananishwa na "nyakati saba" dhidi ya ufalme wa kaskazini, ambazo ziligawanywa katika vipindi viwili sawa vya miaka elfu moja mia mbili na sitini.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Roma ya Kisasa inaporudia historia ya Roma ya kipagani na ya kipapa ikikanyaga Yerusalemu ya kimwili na ya kiroho, na wakati Roma ya Kisasa inapoirudia historia mbili za vipindi viwili vya onyo vilivyotolewa na yule mtu kuanzia mwaka 63 hadi mwaka 70, na wakati Roma ya Kisasa inapoirudia historia inayowakilishwa na vipindi viwili wakati Kristo na wanafunzi waliingia na kutoka Yerusalemu kwa miaka mitatu na nusu, vipindi viwili tofauti vitaonekana ijapokuwa katika siku za mwisho, "muda hautakuwapo tena."

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Kipindi cha mwisho kati ya hivyo viwili ni miezi arobaini na miwili ya kiishara ambayo Roma ya kisasa itatekeleza mateso yake ya mwisho dhidi ya waaminifu, mara tu jeraha lake la mauti litakapoponywa wakati wa sheria ya Jumapili itakayokuja karibuni. Miezi hiyo arobaini na miwili ya kiishara ni ya pili kati ya vipindi viwili, na ni kipindi cha hukumu ya utekelezaji ya Roma ya kisasa. Kipindi hicho kinatanguliwa na hukumu ya uchunguzi ya walio hai katika Uadventista wa Laodikia.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Mtu aliyewasilisha onyo kwa Yerusalemu halisi alikufa katika mzingiro wa Tito. Hakufa katika maangamizi, bali wakati wa mzingiro uliotangulia maangamizi hayo, maana hakuna Mkristo hata mmoja aliyekufa katika maangamizi ya Yerusalemu.

“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

"Kwa miaka saba mtu mmoja aliendelea kupita huku na huko katika mitaa ya Yerusalemu, akitangaza ole zilizokuwa zinakuja juu ya mji huo. Mchana na usiku aliimba wimbo wa maombolezo wa kutisha: 'Sauti kutoka mashariki! sauti kutoka magharibi! sauti kutoka pepo nne! sauti dhidi ya Yerusalemu na dhidi ya hekalu! sauti dhidi ya mabwana harusi na mabibi harusi! sauti dhidi ya watu wote!'-Ibid. Mtu huyu wa ajabu alifungwa na kuchapwa mijeledi, lakini neno la malalamiko halikutoka kinywani mwake. Alipotukanwa na kudhalilishwa, alijibu tu: 'Ole, ole kwa Yerusalemu!' 'Ole, ole kwa wakazi wake!' Kilio chake cha onyo hakikuacha hadi alipouawa katika mzingiro aliokuwa ametabiri." The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Mtu huyo alikufa katika mzingiro, lakini si katika uharibifu wa mwisho, na uharibifu wa mwisho unawakilisha mwisho wa muda wa rehema na mapigo saba ya mwisho. Hivyo basi mtu huyo ni ishara ya ujumbe wa kuondoka Yerusalemu katika mzingiro wa kwanza. Ndipo Wakristo wakakimbia, na katika miaka mitatu na nusu ya kwanza, mtu huyo alikuwa ishara ya kundi lisilokufa katika Yerusalemu, na katika miaka mitatu na nusu ya pili yeye ni ishara ya Wakristo wa mwisho watakaokufa kabla ya mwisho wa muda wa rehema. Katika kipindi cha kwanza anawatambulisha wale elfu mia moja arobaini na nne, na katika kipindi cha pili cha miaka mitatu na nusu anawakilisha umati mkubwa wa wanaokufa katika kipindi hicho cha pili.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Ujumbe wa yule mtu uliandikwa na mwanahistoria, nao uliwakilishwa na sauti sita. Mwishowe alipofungwa gerezani, ujumbe wake wa saba na wa mwisho ulikuwa “ole, ole” kwa Yerusalemu na wakazi wake. “Sauti” ya kwanza iliyoandikwa ilikuwa “sauti kutoka mashariki,” na ujumbe wake wa mwisho ulikuwa “ole.” Vipengele vyote viwili vya ujumbe wake, cha kwanza na cha mwisho, vilikuwa ishara ya kibiblia inayowakilisha Uislamu, kwa maana Uislamu ni “wana wa mashariki” katika Biblia, nao wanawakilishwa na “upepo wa mashariki.” Marudio ya neno “ole” katika ujumbe wake wa mwisho yanaakisi mwisho wa Babeli ya kisasa, wakati wafalme wa dunia wanalia mara tatu, “Ole, ole, mji ule mkuu.” Neno la Kigiriki linalotafsiriwa kama “ole” katika mistari mitatu ya Ufunuo sura ya kumi na nane, linatafsiriwa kama “ole” katika sura ya nane, aya ya kumi na tatu.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Nikaona, nikamsikia malaika mmoja akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, kwa wakaao juu ya nchi, kwa sababu ya sauti nyingine za tarumbeta za malaika wale watatu, ambao bado hawajapiga tarumbeta zao! Ufunuo 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Tangazo la mtu huyo la "ole, ole," linawakilisha utekelezaji wa mara tatu wa ole zile tatu, kwa kuwa vipengele vya Ole wa kwanza, vikijumuishwa na vipengele vya Ole wa pili "mstari juu ya mstari", hutambua vipengele vya Ole wa tatu, kama vile matamko matatu ya "ole, ole" ya wafalme wa dunia katika sura ya kumi na nane yanavyowakilisha Ole wa tatu, kama ilivyowekwa na Ole wa kwanza na wa pili. Mwanzo na mwisho wa ujumbe wa mtu huyo ulikuwa mfano wa ujumbe wa Uislamu wa Ole wa tatu.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Dhihirisho la kwanza la ujumbe wake lilikuwa sauti kutoka "mashariki," na "mashariki" ni ishara ya Uislamu, lakini pia ni utambulisho wa malaika wa kuweka muhuri anayechomoza kutoka mashariki.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

Baada ya mambo haya nikaona malaika wanne wamesimama katika pembe nne za dunia, wakizishika pepo nne za dunia, ili upepo usivume juu ya nchi, wala juu ya bahari, wala juu ya mti wowote. Nikaona malaika mwingine akitoka upande wa mashariki, akiwa na muhuri wa Mungu aliye hai; akapaza sauti kuu kwa wale malaika wanne, waliokuwa wamepewa kuidhuru nchi na bahari, akisema, Msidhuru nchi, wala bahari, wala miti, mpaka tumewatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Nikasikia idadi ya wale waliotiwa muhuri; na waliotiwa muhuri walikuwa mia arobaini na nne elfu, wa kabila zote za wana wa Israeli. Ufunuo 7:1-4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

Katika kisa cha Eliya kwenye Mlima Karmeli, alipotazama baharini akaona wingu, alikuwa akiangalia upande wa magharibi, kwa kuwa Mlima Karmeli uko karibu na Bahari ya Mediterania.

And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

Ikawa mara ya saba, akasema, Tazama, wingu dogo linatokea baharini, kama mkono wa mtu. Naye akasema, Panda, umwambie Ahabu, Funga gari lako, ushuke, mvua isikuzuie. 1 Wafalme 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Eliya angekuwa akielekea magharibi, kuelekea Bahari ya Mediterania. Katika Luka sura ya kumi na mbili, Kristo anazungumza kuhusu ujumbe wake kuwa ujumbe wa mgawanyiko.

Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

Je, mnadhani kwamba nimekuja kuleta amani duniani? Nawaambia, la; bali matengano. Kwa maana tangu sasa watakuwa watano katika nyumba moja wakiwa wamefarakana, watatu dhidi ya wawili, na wawili dhidi ya watatu. Baba atakuwa dhidi ya mwana, na mwana dhidi ya baba; mama dhidi ya binti, na binti dhidi ya mama; mama mkwe dhidi ya binti mkwe, na binti mkwe dhidi ya mama mkwe. Akawaambia pia watu, Mtakapoona wingu likitokea upande wa magharibi, mara husema, Mvua inakuja; na ndivyo ilivyo. Na mnapoona upepo wa kusini ukivuma, husema, Kutakuwa na joto; nalo hutokea. Enyi wanafiki, mnaweza kutambua uso wa anga na wa nchi; lakini mbona hamwezi kutambua wakati huu? Luka 12:51-56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Ujumbe wa mjumbe kwa Yerusalemu hubeba saini ya Alfa na Omega, kwa maana mwanzo na mwisho hutambulisha Uislamu wa Ole la tatu, na kwa sauti ya “mashariki” kwa wakati mmoja hutambulisha ujumbe wa Uislamu kuwa ujumbe wa kutiwa muhuri. “Sauti ya pili” kutoka “magharibi” hutambulisha mvua ya baadaye, ambayo ndiyo mvua ya mwisho, na manabii wote wanazungumzia siku za mwisho. Ujumbe wa “magharibi” ni ishara ya ujumbe wa mvua ya mwisho, unaozalisha makundi mawili ya waabudu. Kundi moja haliwezi kutambua ujumbe wa mvua ya mwisho kwa kuwa “hawapambanui wakati huu.”

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Kipengele kinachofuata cha ujumbe wa mjumbe ni sauti ya “mipepo minne”, ambayo ni ujumbe wa kutiwa muhuri na pia ujumbe wa farasi mwenye hasira wa Uislamu, kama unavyowakilishwa na Ole wa tatu. Kipengele kinachofuata kiko dhidi ya Yerusalemu na hekalu, hivyo kutambulisha ujumbe wa manabii wote unaotambulisha kundi la watu wanaopitwa kando, kwa kuwa wamejenga dai lao la wokovu, si katika Kristo, bali katika hekalu na urithi wao kama watu teule wa Mungu. Hao ni wale kote katika historia takatifu wanaowakilishwa kama wanaotangaza, “hekalu la Bwana, hekalu la Bwana, sisi ndio.” Ujumbe dhidi ya Yerusalemu na hekalu ni ujumbe wa Laodikia.

“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

"Hakuna haja ya kushangaa kwamba kanisa halihuishwi kwa nguvu za Roho Mtakatifu. Wanaume na wanawake wanaweka pembeni mafundisho ambayo Kristo ametoa. Hasira na tamaa ya mali zinapata ushindi. Hekalu la nafsi limejaa uovu. Hakuna nafasi kwa Kristo. Watu wanafuata njia zao potovu. Hawazingatii maneno ya Mwokozi. Wanajitia mikononi mwao wenyewe, wakikataa makaripio na maonyo, hadi kinara cha taa kiondolewe kutoka mahali pake, na utambuzi wa kiroho unavurugwa na mawazo ya kibinadamu. Ijapokuwa wana upungufu katika huduma, wanajihalalisha wakisema, 'Hekalu la Bwana, Hekalu la Bwana ndio sisi.' Wanaweka kando sheria ya Mungu ili kufuata mwanga wa mawazo yao wenyewe." Review and Herald, Aprili 8, 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

Kisha mjumbe akainua sauti ya ujumbe wake wa onyo dhidi ya wabwana harusi na mabibi harusi, kama ishara ya mbinu ya “mstari juu ya mstari,” kwa kuwa mstari wa kinabii wa siku za mwisho utakuwa sawasawa na ule wa siku za Nuhu, walipokuwa wakioa na kuolewa wakati uleule ambapo gharika ya maangamizi ilikuwa karibu kufunika tamaa na mipango yao ya kidunia.

“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah 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 Noah 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.’ Matthew 24:37–39.

Biblia inasema kwamba katika siku za mwisho watu watajishughulisha na shughuli za kidunia, katika anasa na kutafuta mali. Watakuwa vipofu kwa mambo ya milele. Kristo anasema, 'Kama vile ilivyokuwa katika siku za Nuhu, ndivyo kuja kwake Mwana wa Adamu kutakavyokuwa. Kwa maana kama vile katika siku zile kabla ya gharika walivyokuwa wakila na kunywa, wakioa na kuolewa, hata siku ile Nuhu alipoingia ndani ya safina, wala hawakujua hata ile gharika ilipokuja, ikawatoa wote; ndivyo kuja kwake Mwana wa Adamu kutakavyokuwa.' Mathayo 24:37-39.

“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

Ndivyo ilivyo leo. Watu wanakimbilia katika mbio za kutafuta faida na anasa za ubinafsi kana kwamba hakuna Mungu, hakuna mbingu, wala hakuna uzima ujao. Siku za Nuhu, onyo la gharika lilitumwa kuwastua watu katika uovu wao na kuwaita watubu. Vivyo hivyo, ujumbe wa kuja kwa Kristo kunakokaribia umekusudiwa kuwaamsha watu kutoka katika kuzama kwao katika mambo ya kidunia. Umenuiwa kuwaamsha watambue uhalisia wa milele, ili wazingatie mwaliko wa meza ya Bwana.

“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

Mwito wa Injili unapaswa kutolewa kwa ulimwengu wote—‘kwa kila taifa, na kabila, na lugha, na watu.’ Ufunuo 14:6. Ujumbe wa mwisho wa onyo na rehema unapaswa kuutia nuru ulimwengu wote kwa utukufu wake. Unapaswa kuwafikia watu wa tabaka zote, matajiri na maskini, wa juu na wa chini. ‘Tokeni kwenda barabarani na kwenye vichochoro,’ asema Kristo, ‘nanyi wawalazimishe waingie, ili nyumba yangu ijae.’ Masomo ya Kristo kwa Mifano, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

Kipengele cha mwisho cha onyo kimesisitizwa katika kifungu kilichotangulia. Ujumbe uliowakilishwa kama sauti dhidi ya "watu wote" ni injili ya milele, ambayo inaonyesha ulazima wa kutimiza masharti ya injili ili kuokolewa. Sharti la kwanza la injili ya milele ni kumcha Mungu, na hofu hiyo imejengwa juu ya ukweli kwamba ni dhambi zetu zilizomweka Kristo, Mwana wa Mungu aliye hai, msalabani.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Kila kipengele cha yule mjumbe kwa Yerusalemu wakati wa miaka saba ya huduma yake kilikuwa kinawakilisha injili ya milele, ambayo ilikuwa injili ile ile iliyowasilishwa katika miaka saba ambayo Kristo alithibitisha agano na wengi kuanzia mwaka 27 hadi mwaka 34. Pia ni injili ya milele inayohubiriwa katika vipindi viwili vya mwisho vya siku za mwisho, na ni maalum kwa ujumbe wa mvua ya mwisho, yaani ujumbe wa Uislamu wa Ole wa tatu. Inatambua kutia muhuri kwa wale mia moja arobaini na nne elfu, kutenganishwa kwa ngano na magugu, hali ya Laodikia ya magugu, na matumizi mara tatu ya unabii kama ishara ya mbinu ya mvua ya mwisho, ambayo ni "mstari juu ya mstari."

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

Ujumbe wa miaka saba katika historia hiyo umewekwa kinabii ndani ya "siku za kisasi" ambazo zilikuwa sehemu ya kutajwa kwa mara ya kwanza kwa ujumbe wa Kristo na kazi yake, na ujumbe wake na kazi yake zitarudiwa katika siku za mwisho na elfu mia na arobaini na nne. Kisha watautambulisha ujumbe wao ndani ya muktadha wa kinabii wa "siku za kisasi cha Mungu". Kuna aina mbili za kibiblia za "kisasi" cha Mungu zinazoonyeshwa ndani ya Neno Lake: kisasi chake juu ya watu wake na pia kisasi chake juu ya maadui zake.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

“Mara saba” za Mambo ya Walawi sura ya ishirini na sita zinaonyesha kisasi cha Mungu juu ya watu wake waasi, na kisasi hicho kinajumuisha kukanyagwa chini kwa maana halisi na kiroho kwa patakatifu na jeshi. Ndani ya ishara ya kukanyagwa chini kwa patakatifu na jeshi, ishara ya kisasi cha Mungu juu ya adui Zake pia imewakilishwa. Katika siku za mwisho, kisasi cha Mungu juu ya watu wake kinaonyeshwa kama kutapikwa kwa Uadventista wa Laodikia wakati wa sheria ya Jumapili inayokuja hivi karibuni. Katika alama hiyo ya njia, kisasi chake juu ya Babeli ya Kisasa pia kinaanza.

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Hukumu ya uchunguzi ya walio hai juu ya Uadventista wa Laodikia, ambayo inafuatwa na hukumu ya utekelezaji juu ya kahaba wa Tiro na yule mnyama anayempanda na kumtawala, ndiyo historia ya kinabii ya siku za mwisho, ambamo matokeo ya kila maono hutimia. Maono yote yanapaswa kuhusishwa na vipindi hivyo viwili vya kinabii, kwa kuwa mbinu ya mvua ya masika ni matumizi ya mstari wa kinabii juu ya mstari wa kinabii. Mwanzoni mwa historia hizo mbili Yesu alitambua "ishara" inayothibitisha kwamba wale wanaoishi wakati huo wako katika kizazi cha mwisho cha historia ya dunia.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Kipindi cha kwanza kilianza wakati kutia muhuri kwa elfu mia arobaini na nne kulipoanza tarehe 11 Septemba 2001. Ndani ya alama hiyo ya njia ndipo “ishara” ambayo Kristo alibainisha katika Luka ishirini na moja iliwekwa.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].

Sasa, ndugu, Mungu anataka tuchukue nafasi yetu pamoja na mtu anayebeba taa; tunataka kuchukua nafasi yetu pale palipo na nuru, na pale ambapo Mungu ameupa tarumbeta sauti iliyo dhahiri. Tunataka kuupa tarumbeta sauti iliyo dhahiri. Tumekuwa katika utata, na tumekuwa na shaka, na makanisa yako tayari kufa. Lakini sasa hapa tunasoma: ‘Na baada ya mambo haya nikamwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu; nayo nchi ikaangaziwa kwa utukufu wake. Akalia kwa sauti kuu sana, akisema, Babeli iliyo kuu imeanguka, imeanguka, imekuwa makao ya mashetani, na ngome ya kila roho mchafu, na pango la kila ndege mchafu na mwenye kuchukiwa’ [Ufunuo 18:1, 2].

“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

Sasa basi, tutawezaje kujua lolote kuhusu ujumbe huo ikiwa hatuko katika hali ya kutambua lolote la nuru ya mbinguni inapotujia? Na tutanyakua tu udanganyifu wa giza kabisa unapotujia kutoka kwa mtu anayekubaliana nasi, wakati hatuna hata chembe ya ushahidi kwamba Roho wa Mungu amemtuma. Kristo alisema, ‘Nimekuja kwa jina la Baba yangu, lakini hamnipokei’ [tazama Yohana 5:43]. Sasa, hilo ndilo hasa jambo ambalo limekuwa likiendelea hapa tangu mkutano wa Minneapolis. Kwa sababu Mungu anatuma ujumbe kwa jina lake usiokubaliana na mawazo yenu, basi [mnahitimisha] kwamba hauwezi kuwa ujumbe kutoka kwa Mungu.” Mahubiri na Mazungumzo, juzuu ya 1, 142.