Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.
Aya ya kumi na tatu na ya kumi na nne zinabainisha historia ambapo Seleucus na Filipo wa Makedonia walikuwa wakiunda muungano, na wanawakilisha Marekani, ambayo ni jeshi la kwanza la Roma linalopigana kwa niaba yake, na Makedonia (Ugiriki) ni ishara ya Umoja wa Mataifa. Katika historia hiyo ya awali, muungano wa mfalme wa kaskazini (Seleucus) na Filipo (Ugiriki) unawakilisha historia inayopelekea Vita vya Panium, na baada ya karne mbili jina la mji lilibadilishwa kutoka Panium kuwa mji wa Caesarea Philippi. Jina la mji lenye sehemu mbili halikuwa linaenzi muungano wa Seleucus na Filipo wa Makedonia.
The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.
Jina "Caesarea Philippi" linatokana na mabadiliko ya kihistoria ya mji wa kale uliojulikana kama Paneas au Panium. Mji huo awali uliitwa Paneas kwa sababu ya ukaribu wake na chemchemi mashuhuri iliyowekwa wakfu kwa mungu wa Kigiriki Pan. Chemchemi hiyo, ambayo ilikuwa eneo muhimu la kidini katika nyakati za kale, ilitiririsha maji yake hadi Mto Yordani.
During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and ‘Philippi,’ honoring Herod Philip.
Wakati wa utawala wa Mfalme Herode Mkuu, takriban karne ya kwanza KK, mji huo ulipitia ukarabati mkubwa, ukapanuliwa na kupambwa. Kaisaria Filipi ilipewa jina na Herode Filipo, mwana wa Herode Mkuu. Aliupa mji huo jina la “Kaisaria” kwa heshima ya Mfalme wa Kirumi Kaisari Augusto, na akaongeza “Filipi” kutokana na jina lake mwenyewe; hivyo “Kaisaria Filipi.” Kwa hiyo, “Kaisaria Filipi” ni muunganiko wa “Kaisaria,” unaoonyesha heshima ya Herode kwa Kaisari Augusto, na “Filipi,” kumheshimu Herode Filipo.
Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.
Kinabii, Panium inahusishwa na shirikisho kati ya Seleucus na Filipo wa Makedonia, na pia muungano kati ya Kaisari na Herode Filipo. Miungano hiyo miwili inahusu muungano kati ya Marekani na Umoja wa Mataifa unaofuata anguko la Urusi ya Putin kama inavyowakilishwa na Seleucus na Filipo. Pia inawakilisha muungano kati ya Upapa, ambaye ni mama, na Marekani, ambaye ni binti, kama ilivyowakilishwa na Kaisari na Filipo, ambao wote walikuwa wawakilishi wa Roma. Kwa pamoja, inaonyesha Marekani ikivuka "mwanya ili kushika mkono wa nguvu ya Kirumi," na ikifikia "juu ya shimo refu ili kushikana mikono na Uspiritizimu." Kabla ya sheria ya Jumapili ya aya ya kumi na sita, muungano wa pande tatu tayari umeanzishwa.
Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.
Panium linawakilisha kitovu cha ibada ya Kigiriki kwa mungu Pan. Chemchemi iliyowekwa wakfu kwa mungu wa Kigiriki Pan pia ilijulikana wakati huo kama "Milango ya Kuzimu," na Yesu alipotembelea huko, kauli yake kuhusu "Milango ya Kuzimu" inatambua mapambano kati ya sifa za kisiasa na za kidini za Ugiriki (utandawazi) na Uprotestanti uliopotoka yanayotokea katika siku za mwisho. Hayo ni mapambano yaliyoanzishwa kwanza na Rais tajiri aliyetikisa ufalme wa Ugiriki katika aya ya pili. Ni mapambano ya nje ya kimataifa na pia mapambano ya ndani ndani ya Marekani.
The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.
Dini ya utandawazi ni dini ya joka, ambayo katika mazingira yetu ya kisasa ni dini ya uwoke. Mnamo mwaka 2020, mnyama kutoka katika shimo lisilo na mwisho, yule anayetajwa katika Ufunuo sura ya kumi na moja, alidhihirisha nguvu zake za kisiasa na za kidini na akaangamiza pembe zote mbili za mnyama wa nchi. Shimo hilo lisilo na mwisho, miongoni mwa mambo mengine, linaashiriwa na "Chemchemi ya Pan," iliyokuwa ikitiririsha maji yake kwenye Mto Yordani.
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
Katika mitholojia ya Kigiriki, Pan aliambatanishwa na maumbile, nyika na muziki wa mashambani, na uwepo wa chemchemi iliyowekwa wakfu kwake ulikuwa na umuhimu wa kidini kwa waabudu wake. Mungu Pan mara nyingi huonyeshwa akiwa na miguu, pembe na masikio ya mbuzi. Pan alichukuliwa kuwa mungu wa wachungaji na makundi, na mara nyingi alionyeshwa kama mungu mcheshi na mwenye utundu aliyekuwa akicheza kwa furaha misituni na milimani. Taswira ya Pan kama mungu mwenye miguu ya mbuzi inalingana na Danieli sura ya nane, ambako Ugiriki imewakilishwa na mbuzi dume. Mbuzi ni mnyama wa kufugwa wa kawaida katika Ugiriki ya kale, na mara nyingi walipatikana katika maeneo ya milimani ambako Pan aliaminika kuzurura. Muonekano huu ukawa kipengele mashuhuri cha taswira ya Pan na ukaendelea kudumu katika sanaa na fasihi ya Kigiriki zinazomwonyesha mungu huyo, ikiwemo sarafu ya kitaifa.
When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the Church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”
Yesu alipotembelea Kaisaria ya Filipi, alisema kwamba "Milango ya Kuzimu" haitalishinda Kanisa. Kile Petro alichosema katika kujibu swali la Yesu kinaeleweka katika historia na mapokeo ya Kikristo kama "Ungamo la Kikristo."
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Yesu alipoingia katika eneo la Kaisaria Filipi, aliwauliza wanafunzi wake, akisema, Watu husema mimi, Mwana wa Adamu, ni nani? Wakasema, Wengine husema kwamba wewe ni Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Nanyi mnasemaje, mimi ni nani? Simoni Petro akajibu akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akamjibu akasema, Heri wewe, Simoni Bar-yona; kwa kuwa si mwili na damu iliyokufunulia hili, bali Baba yangu aliye mbinguni. Nami nakuambia pia, kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Nami nitakupa funguo za ufalme wa mbinguni; na chochote utakachofunga duniani kitafungwa mbinguni; na chochote utakachofungua duniani kitafunguliwa mbinguni. Kisha akawaagiza wanafunzi wake wasimwambie mtu yeyote kwamba yeye ndiye Yesu Kristo. Mathayo 16:13-20.
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the Church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the Church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
Sehemu hii ni muhimu kwa sababu inawakilisha wakati wa mabadiliko makubwa katika huduma ya Yesu na katika maendeleo ya teolojia ya Kikristo. Ungamo la Petro kwamba Yesu ni Masihi, Mwana wa Mungu aliye hai, linaonekana kuwa msingi wa imani ya Kikristo na jiwe kuu la pembeni ambalo Kanisa limejengwa juu yake. Kauli "juu ya mwamba huu nitalijenga kanisa langu" inaelezwa katika mapokeo ya Kikatoliki kama rejeleo kwa Petro mwenyewe, ambaye Yesu anamtambua kama "mwamba" ambao Kanisa litajengwa juu yake. Tafsiri hii hutumika kama msingi wa ukuu wa kipapa na mamlaka katika teolojia ya Kikatoliki.
In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the Church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the Church.
Katika teolojia ya Kiprotestanti, “mwamba” haueleweki kurejelea Petro binafsi, bali ungamo la Petro la imani katika Yesu kama Masihi na Mwana wa Mungu. Kwa mtazamo huu, msingi wa Kanisa si Petro, bali ungamo kwamba Yesu ni Kristo na Mwana wa Mungu. Bila kujali tafsiri za kiteolojia, Ungamo la Petro katika Mathayo 16:13-20 linachukuliwa kuwa kifungu cha kitovu na cha msingi katika imani ya Kikristo, likisisitiza utambulisho wa Yesu kama Masihi na Mwana wa Mungu, na kuthibitisha utume na kusudi la Kanisa.
In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.
Katika makala iliyotangulia tulinukuu kifungu kutoka The Desire of Ages, ambapo Dada White anabainisha baadhi ya masuala yanayohusiana na ziara ya Kristo huko Caesarea Philippi. Mojawapo ya hoja anazotaja ni kwamba Kristo aliwachukua wanafunzi mbali na mvuto wa Wayahudi kwa kusudi la kuweka wazi masomo ya Caesarea Philippi.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.
Yesu na wanafunzi wake walikuwa sasa wamefika katika moja ya miji karibu na Kaisaria Filipi. Walikuwa nje ya mipaka ya Galilaya, katika eneo ambako ibada ya sanamu ilitawala. Hapa wanafunzi walitenganishwa na ushawishi wa Uyahudi uliokuwa ukitawala, na wakaletwa katika ukaribu zaidi na ibada ya wapagani. Kuwazunguka kulionekana aina za ushirikina zilizokuwapo katika sehemu zote za dunia. Yesu alitamani kwamba kuyaona mambo haya kuwafanya wahisi wajibu wao kwa wapagani. Wakati wa kukaa kwake katika eneo hili, alijitahidi kujiondoa kwa muda kutoka katika kufundisha watu, na kujielekeza zaidi kwa wanafunzi wake. The Desire of Ages, 411.
On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.
Mnamo tarehe 18 Julai 2020, Kristo aliwaondoa wanafunzi wa tarehe 11 Septemba 2001 kutoka katika ushawishi wa Uadventista wa Laodikia. Kukatishwa tamaa la kwanza katika mfano wa wanawali kumi kulisababisha kutenga harakati hiyo kutoka kwa kusanyiko la wadhihaki ambalo lilikuwa katika mchakato wa kupitwa. Ukweli huu ulitimia katika historia ya Wamileraiti mnamo tarehe 19 Aprili 1844, na tena tarehe 18 Julai 2020. Kisha historia ya kipindi cha kusubiri ikaanza, na ina alama ya “Kweli” katika harakati za malaika wa kwanza na wa tatu.
The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.
Kukatishwa tamaa ya kwanza ni ya kwanza kati ya alama tatu za njia, na historia inaishia na Kukatishwa Tamaa Kuu ya Oktoba 22, 1844, inayowakilisha “tetemeko kubwa” la Ufunuo sura ya kumi na moja. Mwanzo, herufi ya kwanza ya alfabeti ya Kiebrania inaashiria kukatishwa tamaa, na mwisho, herufi ya ishirini na mbili ya alfabeti ya Kiebrania pia inaashiria kukatishwa tamaa. Herufi ya kumi na tatu, inayowakilisha uasi, inatambulisha kukatishwa tamaa kwa wanawali wapumbavu wanaodhihirisha hali yao ya kupotea wakati mwito wa usiku wa manane unapotambua ni nani aliyejiandaa na ni nani ambaye hakujiandaa kwa ajili ya mzozo. Herufi ishirini na mbili za alfabeti ya Kiebrania zinawakilisha ishara ya muungano wa uungu na ubinadamu unaotekelezwa ndani ya historia hiyo, ijapokuwa historia ya Wamileraiti inawakilisha Kadeshi ya kwanza, na historia yetu leo inawakilisha Kadeshi ya mwisho.
The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.
Mistari hiyo miwili ni sambamba, lakini mstari mmoja unawakilisha kushindwa kwa watu wa Mungu na mwingine ushindi wa watu wa Mungu. Muda mfupi kabla ya msalaba, Yesu aliwaleta wanafunzi wake hadi Panium, kama ambavyo amewaleta wanafunzi wake wa siku za mwisho hadi Panium, na kwa kufanya hivyo aliruhusu tukio la kukatisha tamaa liwaondoe wanafunzi wake wa siku za mwisho kutoka chini ya "mvuto wa kudhibiti" wa Uadventista wa Laodikia, uliowakilishwa na "Uyahudi" katika historia ya Mathayo sura ya kumi na sita. Kwa kufanya hivyo, pia aliwaleta wanafunzi wake kwa wakati mmoja katika mawasiliano ya karibu zaidi na upagani, hivyo akiwakilisha mazingira ya kazi ya wanafunzi wake wa siku za mwisho ambao sasa wanaishi katika dhihirisho kamili la nguvu za kishetani linalowakilishwa na mifumo ya mawasiliano ya kisasa inayotumiwa kuongoza ulimwengu mzima kupokea chapa ya mnyama.
The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.
Historia ya Kaisaria Filipi inalingana na historia ya Vita vya Panium, na pia mistari ya kumi na tatu hadi kumi na tano. Kristo na wanafunzi wake walikuwa wamesimama chini ya kivuli cha msalaba, jambo lililokuwa kielelezo cha wanafunzi wake wa siku za mwisho wanaosimama chini ya kivuli cha sheria ya Jumapili. Hapo, katika mistari ya kumi na tatu hadi kumi na tano, ambapo palikuwa Kaisaria Filipi, na pia Vita vya Panium, ambapo ndiko tunakosimama leo, Kristo alianza kuwafundisha wanafunzi wake kuhusu kile kilichokuwa karibu kutokea katika mstari wa kumi na sita.
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.
Alikuwa karibu kuwaambia kuhusu mateso yaliyokuwa yakimsubiri. Lakini kwanza akaenda kando peke Yake, akaomba ili mioyo yao iandaliwe kupokea maneno Yake. The Desire of Ages, 411.
Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.
Kabla Kristo hajawaambia wanafunzi wake kuhusu msalaba, kwanza akaondoka, au akakawia, hivyo akaashiria kipindi cha kukawia katika mfano na katika historia kuanzia tarehe 18 Julai 2020 hadi Julai 2023.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.
Alipojiunga nao, hakuwafunulia mara moja yale aliyokusudia kuwapa. Kabla ya kufanya hivyo, aliwapa nafasi ya kukiri imani yao kwake ili waimarishwe kwa ajili ya jaribu lijalo. The Desire of Ages, 411.
In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.
Mnamo Julai 2023, Bwana alianza kuwapa fursa wale waliohusika na lile tukio la kukatishwa tamaa, ili waonyeshe imani yao. Alifanya hivyo kwa kufungua ujumbe wa Ezekieli sura ya thelathini na saba, ambao ulikuwa uthibitisho wa ujumbe wa Septemba 11, 2001. Ulikuwa uzi uliounganisha kipindi cha kutiwa muhuri kuanzia Septemba 11, 2001 hadi sheria ya Jumapili inayokuja hivi karibuni. Ulifanya hivyo kwa kuweka kukatishwa tamaa cha Julai 18, 2020 ndani ya muundo wa ukweli, kwa maana wale waliokuwa tayari kuona wangeweza kutambua kwamba kila harakati ya mageuzi ina mada inayoendelea kuonekana katika historia yao takatifu ya kipekee.
In the last days the message of the third Woe arrived on September 11, 2001, then a false message of the third Woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third Woe.
Katika siku za mwisho, ujumbe wa Ole la tatu ulifika tarehe 11 Septemba 2001, kisha ukatangazwa ujumbe wa uongo wa Ole la tatu uliosababisha kuvunjika moyo, lakini ujumbe uliowarejesha uhai baada ya siku tatu na nusu za kuwa wafu, kama mifupa mikavu iliyotawanyika, ulikuwa ujumbe wa pepo nne, ambao pia ni Ole la tatu.
The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.
Wanafunzi wa siku za mwisho wanaweza kuona, wakichagua kuona, kwamba alama tatu za njia za kutiwa muhuri kwa wale elfu mia moja arobaini na nne ni mada ile ile katika kila hatua, na kwamba katika hatua ya pili, uasi uliowakilishwa na herufi ya kumi na tatu ya alfabeti ya Kiebrania ulithibitisha ujumbe kuwa "Kweli." Shahidi wa pili aliyetolewa na Bwana ulikuwa ukweli kwamba masikitiko ya kwanza ya harakati za urekebisho zilizotangulia yalitokana na uasi dhidi ya mapenzi ya Mungu yaliyofunuliwa, iwe ilikuwa Musa kutomtahiri mwanawe, au Uza kugusa sanduku hilo, au Martha na Maria kutilia shaka neno la Yesu kuhusu kifo cha Lazaro. Mstari wa urekebisho pekee ambao haukuunga mkono ukweli kwamba masikitiko ya kwanza yalitokana na kutotii ulikuwa harakati ya urekebisho ya wafuasi wa Miller, lakini pia ilionyeshwa wakati huo kwamba historia ya wafuasi wa Miller ilikuwa na alama za njia za ndani zilizotegemea ukweli wa yule wa nane, akiwa ni wa wale saba.
The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.
Ukweli kwamba wa nane ni wa wale saba ni kipengele kikuu cha Ufunuo wa Yesu Kristo ambao sasa unafunuliwa, na mpito wa harakati ya Wamileriti ya Filadelfia kuingia katika kanisa la Laodikia ulikuwa alama ya njia iliyotambua wakati ambapo harakati ya Laodikia ya malaika wa tatu ingebadilika kuingia katika harakati ya Filadelfia ya mia na arobaini na nne elfu. Hivyo, ukweli kwamba masikitiko ya kwanza ya Wamileriti yalitendeka bila harakati yao kudhihirisha kutotii, yalitoa mkinzano kwa alama ileile ya njia katika siku za mwisho, ambapo harakati ya Laodikia ya malaika wa tatu ingetotii na kusababisha masikitiko, na kwa kufanya hivyo ingelingana na alama ya njia ya Wamileriti, na kutoa mantiki ya kuona kwamba harakati ya mia na arobaini na nne elfu ni ya nane, iliyo katika wale saba.
On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.
Mnamo Julai 2023, Bwana alimwinua “sauti nyikani” ili kuandaa watu wake wa siku za mwisho kwa mgogoro wa sheria ya Jumapili, na aliporudi kwa wanafunzi baada ya kukawia katika maombi, aliwapa fursa ya kuonyesha imani yao. Katika enzi za Kristo ujumbe ulikuwa ubatizo wake, hatua ambayo Yesu akawa Yesu Kristo. Alama hiyo ya njia inalingana na tarehe 11 Septemba 2001, na wanafunzi wake waliulizwa watu walifikiri nini, kisha wakaulizwa wanafunzi wenyewe walifikiri nini kumhusu Kristo.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
Alipojiunga nao, hakufunua mara moja yale aliyotaka kuwafundisha. Kabla ya kufanya hivyo, aliwapa fursa ya kukiri imani yao kwake ili waimarishwe kwa jaribu lijalo. Akawauliza, 'Watu wanasema mimi, Mwana wa Adamu, ni nani?'
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.
Kwa masikitiko, wanafunzi walilazimika kukiri kwamba Israeli ilishindwa kumtambua Masihi wao. Wengine kweli, walipoziona miujiza Yake, walimtangaza kuwa Mwana wa Daudi. Makutano waliolishwa huko Bethsaida walitamani kumtangaza kuwa mfalme wa Israeli. Wengi walikuwa tayari kumkubali kama nabii; lakini hawakuamini kwamba Yeye ndiye Masihi. The Desire of Ages, 411.
The majority of Adventism did not believe in the third Woe of September 11, 2001. They believed some of the miracles of the prophetic word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.
Sehemu kubwa ya Waadventista hawakuamini katika Ole la tatu la 11 Septemba 2001. Waliamini baadhi ya miujiza ya neno la kinabii iliyowasilishwa katika harakati hiyo, na baadhi walielewa kwamba ujumbe wa 11 Septemba 2001 ulikuwa na vipengele vya ukweli, lakini hawakuamini kwa dhati madai ya 11 Septemba 2001.
The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:
Tamko la tarehe 11 Septemba 2001 lilikuwa limefananishwa na tamko la tarehe 11 Agosti 1840, na tamko hilo liliwekwa bayana na Dada White alipotoa maoni juu ya utimilifu wa tarehe 11 Agosti 1840. Alisema:
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
Kwa wakati hasa uliobainishwa, Uturuki, kupitia mabalozi wake, ilikubali ulinzi wa madola ya Ulaya yaliyoungana, na hivyo ikajiweka chini ya udhibiti wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii kwa usahihi kabisa. Lilipojulikana, makutano mengi walishawishika kuhusu usahihi wa kanuni za ufafanuzi wa unabii zilizokubaliwa na Miller na wenzake, na msukumo wa ajabu ulitolewa kwa harakati ya Adventi. Watu wa elimu na wa cheo waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na kuanzia 1840 hadi 1844 kazi hiyo ilienea haraka. Pambano Kuu, 334, 335.
What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.
Kilichothibitishwa tarehe 11 Agosti, 1840 ni kwamba mitazamo ya kinabii ya Miller ilikuwa sahihi, na dai la tarehe 11 Septemba, 2001 ndilo thibitisho kwamba mitazamo ya kinabii ya Future for America ni sahihi. Umati usiotubu mwezi wa Julai 2023 haukuweza wala haukutaka kukubali dhana kwamba mbinu iliyobuniwa na Kristo, na iliyokabidhiwa kwa Future for America, kwa kweli ndiyo mbinu ya mvua ya mwisho. Lakini kisha Kristo aliwauliza wanafunzi wake walichofikiri wao, si umati.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
Yesu sasa akauliza swali la pili, linalowahusu wanafunzi wenyewe: 'Lakini ninyi mnasema mimi ni nani?' Petro akajibu, 'Wewe ndiwe Kristo, Mwana wa Mungu aliye hai.'
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
Tangu mwanzo, Petro alikuwa amemwamini Yesu kuwa Masihi. Wengine wengi waliokuwa wameguswa na mahubiri ya Yohana Mbatizaji, na waliokuwa wamempokea Kristo, walianza kutia shaka kuhusu utume wa Yohana alipotiwa gerezani na kuuawa; na sasa wakatia shaka kwamba Yesu ndiye Masihi, waliyekuwa wamemngoja kwa muda mrefu. Wengi wa wanafunzi ambao kwa shauku walitarajia Yesu achukue nafasi yake juu ya kiti cha enzi cha Daudi walimuacha walipotambua kwamba hakuwa na nia hiyo. Lakini Petro na wenzake hawakuacha uaminifu wao. Mwenendo wa kuyumbayumba wa wale waliomsifu jana na kumhukumu leo haukuharibu imani ya mfuasi wa kweli wa Mwokozi. Petro akatangaza, ‘Wewe ndiwe Kristo, Mwana wa Mungu aliye hai.’ Hakungoja heshima za kifalme kumvika taji Bwana wake, bali alimkubali katika udhalilishaji wake.
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
Petro alikuwa ametamka imani ya wale kumi na wawili. Hata hivyo, wanafunzi bado walikuwa mbali sana na kuuelewa utume wa Kristo. Upinzani na upotoshaji wa makuhani na wakuu, ijapokuwa haukuweza kuwafanya wamwache Kristo, bado uliwasababisha tashwishi kubwa. Hawakuiona njia yao kwa uwazi. Mvuto wa mafunzo yao ya awali, mafundisho ya marabi, nguvu ya mapokeo, bado vilikuwa vikizuia mtazamo wao wa ukweli. Mara kwa mara miale ya thamani ya nuru kutoka kwa Yesu iliwaangazia, ilhali mara nyingi walikuwa kama watu wanaopapasa miongoni mwa vivuli. Lakini siku hii, kabla hawajakabiliwa ana kwa ana na jaribu kubwa la imani yao, Roho Mtakatifu aliwatulia juu yao kwa nguvu. Kwa kitambo kidogo macho yao yaligeuzwa mbali na 'mambo yanayoonekana,' ili kutazama 'mambo yasiyoonekana.' 2 Wakorintho 4:18. Chini ya umbo la ubinadamu walitambua utukufu wa Mwana wa Mungu.
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.
Yesu akamjibu Petro, akasema, 'Heri wewe, Simoni Bar-yona; kwa kuwa si mwili na damu vilivyokufunulia hili, bali Baba yangu aliye mbinguni.' Shauku ya Vizazi Vyote, 412.
Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.
Ungamo la Petro katika kutambua kwamba Kristo ni Mwana wa Mungu lililenga moja kwa moja swali la jaribu la historia hiyo. Wakati ulikuwa umefika kwa Masihi kujitokeza, kama ilivyowekwa wazi na neno la kinabii la Mungu, na ni wale tu waliokubali ukweli huo ndio wangehesabiwa pamoja na wale waliowakilishwa na kauli ya Petro. Petro anawakilisha wale wanaokubali ujumbe uliowekwa tarehe 11 Septemba 2001, na wanaokiri kwamba Yesu ni Mwana wa Mungu. "Petro alikuwa ameonyesha imani ya wale kumi na wawili," na wale kumi na wawili aliowakilisha walikuwa laki moja na arobaini na nne elfu. Kwa sababu hii, Kristo alibadili jina la Petro kutoka Simoni Bar-yona kuwa Petro katika andiko hilo.
“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.
"Simon" humaanisha "yeye asikiaye," na "bar" humaanisha "mwana wa," na "Jonah" humaanisha "njiwa." Simon aliwakilisha wale waliosikia ujumbe wa njiwa, ambao uliwakilisha kweli zilizohusishwa na ubatizo wa Yesu, alipokuwa Kristo, akiwa ametiwa mafuta kwa nguvu, kama ilivyodhihirishwa kwa ishara kupitia kushuka kwa Roho Mtakatifu kwa umbo la njiwa.
The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.
Mistari ya mageuzi huenda sambamba, na Yohana anawakilisha Wamileraiti, ambao tarehe 11 Agosti 1840 walikula kitabu kidogo. Yeremia anaendana na tukio hilo, na alipokula kitabu hicho kidogo, ndipo akaitwa kwa jina la Mungu.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Maneno yako yalionekana, nami nikayala; na neno lako likawa kwangu furaha na shangilio la moyo wangu; maana nimeitwa kwa jina lako, Ee Bwana, Mungu wa majeshi. Yeremia 15:16.
When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”
Bwana alipoingia katika agano na Abramu, alibadilisha jina lake kuwa Abrahamu, kama alivyofanya kwa Sarai na Yakobo. Kubadilishwa kwa jina kunawakilisha uhusiano wa agano, na kwenye alama ya njia ambapo ishara ya kiungu inashuka, watu wa Mungu wanapaswa kula ujumbe, kuingia katika agano, na ndipo jina lao hubadilishwa. Kama mwakilishi wa wanafunzi wa wakati wa Kristo, Simoni Bar-yona aliwakilisha wale “waliosikia” ujumbe wa “njiwa.”
When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.
Alipotoa ushuhuda kwamba alitambua kwamba katika ile alama ya njia Yesu akawa Kristo, na kwamba yeye alikuwa Mwana wa Mungu, na yote yanayohusiana na hilo, ndipo Kristo akabadilisha jina lake kuwa Petro. Alieleza ujumbe ambao watu wa agano la Kristo wa wakati huo waliukubali, na kwa kufanya hivyo pia alikuwa kielelezo cha wale mia na arobaini na nne elfu wa siku za mwisho.
The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.
Herufi "P" ni herufi ya kumi na sita katika alfabeti ya Kiingereza, na herufi "E" ni herufi ya tano katika alfabeti, na herufi "T" ni ya ishirini, herufi "E" inarudiwa, na jina linamalizika kwa herufi "R" ambayo ni ya kumi na nane. Kumi na sita "mara" tano, "mara" ishirini, "mara" tano, "mara" kumi na nane ni sawa na elfu mia arobaini na nne. Mwanaisimu wa Ajabu alizungumza na Peter kwa Kiebrania, na Agano Jipya liliandikwa kwa Kigiriki, na watafsiri wa King James Version walitoa Agano Jipya kwa Kiingereza.
In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).
Licha ya hatua tatu za lugha zinazotofautiana, Kristo, ambaye ni Mwana wa Mungu, Mtaalamu wa Lugha wa Ajabu, na Mwenye Kuhesabu wa Ajabu, aliweka mfano wa kutiwa muhuri kwa wale elfu mia moja arobaini na nne katika Mathayo sura ya kumi na sita, unaoendana na Vita vya Panium, na ziara yake katika Kaisaria Filipi. Alifanya hivyo kwa kutumia udhibiti wake wa lugha na nambari, kwa maana Yeye ni Palmoni (Mwenye Kuhesabu wa Ajabu), na Neno (Mtaalamu wa Lugha wa Ajabu).
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
Takriban miaka elfu mbili iliyopita, sauti yenye maana ya fumbo ilisikiwa mbinguni, kutoka katika kiti cha enzi cha Mungu, ‘Tazama, nimekuja.’ ‘Dhabihu na sadaka hukutaka, bali mwili umeniandalia.... Tazama, nimekuja (katika gombo la Kitabu imeandikwa habari zangu) kufanya mapenzi yako, Ee Mungu.’ Waebrania 10:5-7. Katika maneno haya inatangazwa utimilifu wa kusudi lililokuwa limefichwa tangu enzi za milele. Kristo alikuwa karibu kuutembelea ulimwengu wetu, na kuchukua mwili. Anasema, ‘Mwili umeniandalia.’ Kama angeonekana na utukufu aliokuwa nao pamoja na Baba kabla ulimwengu haujakuwapo, tusingeweza kustahimili nuru ya uwepo Wake. Ili tuweze kuutazama bila kuangamizwa, udhihirisho wa utukufu Wake ulifunikwa. Uungu Wake ulifunikwa kwa ubinadamu—utukufu usioonekana katika umbo la kibinadamu linaloonekana.
“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
Kusudi hili kuu lilikuwa limedokezwa kwa njia ya mifano na alama. Kichaka kilichowaka moto, ambamo Kristo alimtokea Musa, kilimdhihirisha Mungu. Ishara iliyochaguliwa kuwakilisha Uungu ilikuwa kichaka cha hali ya chini, ambacho kwa nje hakikuwa na mvuto wowote. Hiki kilimhifadhi Aliye asiye na mipaka. Mungu mwenye rehema tele alifunika utukufu Wake katika mfano wa unyenyekevu mkubwa sana, ili Musa aweze kuutazama na aishi. Vivyo hivyo, katika nguzo ya wingu mchana na nguzo ya moto usiku, Mungu aliwasiliana na Israeli, akiwafunulia watu mapenzi Yake, na kuwajalia neema Yake. Utukufu wa Mungu ulipunguzwa, na adhama Yake ikafunikwa, ili macho dhaifu ya wanadamu wenye mipaka yaweze kuuona. Hivyo Kristo alipaswa kuja katika “mwili wa unyonge wetu” (Wafilipi 3:21, R. V.), “katika mfano wa wanadamu.” Machoni pa dunia Hakuwa na uzuri wa kuwafanya wamtamani; lakini Alikuwa Mungu aliyefanyika mwili, nuru ya mbingu na dunia. Utukufu Wake ulifunikwa, ukuu na adhama Yake vilifichwa, ili aweze kuwakaribia wanadamu wenye huzuni na wanaojaribiwa.
“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.
Mungu alimwamuru Musa kwa ajili ya Israeli, 'Waniifanyie patakatifu; ili nipate kukaa kati yao' (Kutoka 25:8), naye akakaa katika patakatifu, katikati ya watu wake. Katika kutangatanga kwao kulikowachosha jangwani, ishara ya uwepo wake ilikuwa pamoja nao. Vivyo hivyo Kristo akaweka maskani yake katikati ya kambi yetu ya kibinadamu. Akapiga hema lake kando ya mahema ya wanadamu, ili akae miongoni mwetu, na kutufanya tuufahamu vyema tabia yake ya kimungu na maisha yake. 'Neno alifanyika mwili, akafanya maskani kati yetu (nasi tukauona utukufu wake, utukufu kama wa Mwana wa Pekee atokaye kwa Baba), amejaa neema na kweli.' Yohana 1:14, R.V., maelezo ya pembeni.
“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’
Kwa kuwa Yesu alikuja kukaa pamoja nasi, tunajua kwamba Mungu anafahamu majaribu yetu na anatuhurumia katika huzuni zetu. Kila mwana na binti wa Adamu anaweza kuelewa kwamba Muumba wetu ni rafiki wa wenye dhambi. Maana katika kila fundisho la neema, katika kila ahadi ya furaha, katika kila tendo la upendo, na katika kila mvuto wa kimungu ulioonekana katika maisha ya Mwokozi hapa duniani, tunaona 'Mungu pamoja nasi'.
“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.
Shetani huwasilisha sheria ya upendo ya Mungu kama sheria ya ubinafsi. Hutangaza kwamba haiwezekani kwetu kuitii kanuni zake. Anguko la wazazi wetu wa kwanza, pamoja na majonzi yote yaliyotokea, analimtwika Muumba lawama, akiwaongoza watu kumwona Mungu kama chanzo cha dhambi, na mateso, na mauti. Yesu alipaswa kufunua udanganyifu huu. Kama mmoja wetu alipaswa kutoa mfano wa utii. Kwa ajili ya hili alijichukulia asili yetu, na akapitia uzoefu wetu. ‘Katika mambo yote ilimpasa afanane na ndugu zake.’ Waebrania 2:17. Kama tungelazimika kubeba chochote ambacho Yesu hakukistahimili, basi katika jambo hilo Shetani angewasilisha nguvu ya Mungu kuwa haitoshi kwa ajili yetu. Kwa hiyo Yesu ‘alijaribiwa katika mambo yote kama sisi.’ Waebrania 4:15. Alivumilia kila jaribu tunalokabiliwa nalo. Wala hakutumia kwa ajili Yake mwenyewe nguvu yoyote isiyotolewa kwetu kwa uhuru. Kama mwanadamu, alikutana na majaribu, akayashinda kwa nguvu alizopewa na Mungu. Anasema, ‘Ninapendezwa kufanya mapenzi Yako, Ee Mungu Wangu; naam, sheria Yako imo moyoni mwangu.’ Zaburi 40:8. Alipokuwa akizunguka akitenda mema, na kuponya wote walioteswa na Shetani, aliwawekea watu wazi tabia ya sheria ya Mungu na asili ya huduma Yake. Maisha Yake yanashuhudia kwamba inawezekana kwetu pia kuitii sheria ya Mungu.
“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.
Kwa utu wake, Kristo aligusa ubinadamu; kwa uungu wake, anashika kiti cha enzi cha Mungu. Kama Mwana wa Adamu, alitupa mfano wa utii; kama Mwana wa Mungu, anatupa nguvu za kutii. Alikuwa Kristo ambaye kutoka katika kichaka juu ya Mlima Horebu alimnenea Musa akisema, 'MIMI NDIYE NILIYE.... Hivyo ndivyo utakavyowaambia wana wa Israeli, MIMI NDIYE amenituma kwenu.' Kutoka 3:14. Huu ulikuwa dhamana ya ukombozi wa Israeli. Hivyo alipokuja 'katika mfano wa wanadamu,' alijitangaza kuwa MIMI NDIYE. Mtoto wa Bethlehemu, Mwokozi mpole na mnyenyekevu, ni Mungu 'aliye dhihirishwa katika mwili.' 1 Timotheo 3:16. Nasi anatwambia: 'Mimi ndimi Mchungaji Mwema.' 'Mimi ndimi mkate ulio hai.' 'Mimi ndimi njia, na kweli, na uzima.' 'Nimepewa mamlaka yote mbinguni na duniani.' Yohana 10:11; 6:51; 14:6; Mathayo 28:18. MIMI NDIYE hakikisho la kila ahadi. MIMI NDIYE; msiogope. 'Mungu pamoja nasi' ni dhamana ya ukombozi wetu kutoka dhambini, hakikisho la uwezo wetu wa kuitii sheria ya mbinguni." The Desire of Ages, 23, 24.