At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Kule Panium, palipokuwa Kesarea Filipi, ambayo ni mistari ya kumi na tatu hadi kumi na tano katika sura ya kumi na moja ya kitabu cha Danieli, ambayo ni historia ambamo pembe za Republican na za Protestant zinatimiza kitendawili cha kuwa wa nane aliye wa wale saba, ambayo ni historia ambamo Muhuri wa Mungu unatiwa kwa kudumu juu ya wale mia na arobaini na nne elfu, na historia ya kuwasili kwa ujumbe wa Kilio cha Usiku wa Manane, Kristo alitoa ahadi kwa watu wake wa siku za mwisho.

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. Matthew 16:18, 19.

Nami nakuambia pia, ya 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. Mathayo 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Kipindi cha kutiwa muhuri kilichoanza tarehe 11 Septemba 2001, wakati majengo makuu ya Jiji la New York yalipoangushwa, na kinachomalizikia katika sheria ya Jumapili itakayokuja hivi karibuni, kilipangwa na Alfa na Omega. Sehemu ya mwisho kabisa ya kipindi hicho hurudia sehemu ya kwanza kabisa ya kipindi hicho. Tarehe 11 Septemba 2001 Bwana aliwaongoza watu Wake kurudi kwenye njia za kale, ambako miongoni mwa kweli nyingine waligundua “mara saba,” kama ilivyopatikana katika siku za Mfalme Yosia. Kisha mvua ya mwisho ikaanza kunyunyiza, na mchakato wa majaribu ulioleta utengano wa makundi mawili ya waabudu ukaanza.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Katika utimilifu wa Habakuki sura ya pili, chati mbili takatifu ziligunduliwa na zikawa nembo ya kipindi hicho cha kihistoria. Vivyo hivyo kwa umuhimu, "mjadala" wa Habakuki sura ya pili ulianza, kati ya mbinu ya mstari juu ya mstari, ambayo ni mbinu ya mvua ya mwisho, dhidi ya mbinu ya Uprotestanti uliopotoka ambayo ilianza kupokelewa hatua kwa hatua na Uadventista kuanzia uasi wa mwaka 1863.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Yesu aliahidi kwamba angewapa watu wake wa siku za mwisho "funguo za ufalme," na kwa kufanya hivyo, anarejelea mbinu sahihi za kibiblia, ambazo zina funguo za kinabii zinazohitajika ili kutambua, kuanzisha na kutangaza ujumbe wa Kilio cha Usiku wa Manane na Kilio Kikuu.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

Wale walio na ushirika na Mungu wanatembea katika nuru ya Jua la Haki. Hawamwaibishi Mkombozi wao kwa kuharibu mwenendo wao mbele za Mungu. Nuru ya mbinguni inawaangazia. Wanapokaribia mwisho wa historia ya dunia hii, maarifa yao ya Kristo, na ya unabii unaomhusu, yanaongezeka sana. Wana thamani isiyo na kifani machoni pa Mungu; kwa kuwa wako katika umoja na Mwana wake. Kwao neno la Mungu lina uzuri wa kupita kiasi na upendeza wa ajabu. Wanaona umuhimu wake. Kweli inafunuliwa kwao. Fundisho la umwilisho linavikwa mng’aro mpole. Wanaona kwamba Maandiko ndiyo ufunguo unaofungua mafumbo yote na kutatua matatizo yote. Wale ambao wamekuwa wakikataa kupokea nuru na kutembea katika nuru hawataweza kuelewa fumbo la utauwa, bali wale ambao hawakusita kuuchukua msalaba na kumfuata Yesu, wataona nuru katika nuru ya Mungu. The Southern Watchman, Aprili 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Wale wanaowakilishwa na Petro, ambao ni mia na arobaini na nne elfu, ndio wale wanaokubali ujumbe wa Laodikia uliowasili Septemba 11, 2001, ambao sasa umekuwa ukirudiwa tangu Julai, 2023. Ujumbe wa Laodikia uliowasili mwaka 1856 ulikuwa kuongezeka kwa maarifa ya "nyakati saba," na Kristo anapokusanya pamoja mifupa iliyokufa, kisha anapoiwapa uhai, wanabadilika kutoka kwa harakati ya Laodikia ya malaika wa tatu hadi harakati ya Filadelfia ya mia na arobaini na nne elfu. Mabadiliko hayo yanaletwa na Neno la Kristo, kwa maana wanatakaswa kwa Neno Lake, na Neno Lake ni "kweli," na Neno Lake ndilo "ufunguo" unaofungua Neno Lake.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

Na kwa malaika wa kanisa lililoko Filadelfia andika: Haya asema yeye aliye mtakatifu, yeye aliye wa kweli, mwenye ufunguo wa Daudi; afunguaye, wala hakuna afungaye; naye afungaye, wala hakuna afunguaye. Najua matendo yako; tazama, nimeweka mbele yako mlango ulio wazi, wala hakuna awezaye kuufunga; kwa kuwa una nguvu kidogo, nawe umelishika neno langu, wala hujakanusha jina langu. Ufunuo 3:7-8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Mbinu ya "mstari juu ya mstari" ndiyo ufunguo Kristo aliowaahidi watu Wake wa siku za mwisho katika vita kwenye "malango". "Lango" ni kanisa.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

Yakobo akaamka usingizini mwake, akasema, Hakika Bwana yupo mahali hapa; wala mimi sikujua. Akaogopa, akasema, Mahali hapa pa kutisha jinsi gani! Hapa si pengine, bali ni nyumba ya Mungu, na hii ndiyo lango la mbingu. Mwanzo 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Vita kwenye malango vinawakilisha vita vya kidini vinavyotokea kati ya kweli na kosa, na upotovu wa dini ya Ugiriki ndio lango la kuzimu, na dini ya Uadventista wa Laodikia ulioasi pia ni lango. Lango la Uadventista wa Laodikia linawakilisha mahali ambapo mjadala wa Habakuki unatimia.

In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

Katika siku hiyo Bwana wa majeshi atakuwa taji la utukufu, na kilemba cha uzuri, kwa mabaki ya watu wake, na atakuwa roho ya hukumu kwa yeye aketiye kuhukumu, na nguvu kwa wale wairejeshao vita mpaka langoni. Lakini nao pia wamekosa kwa sababu ya divai, na kwa kileo wamepotoka; kuhani na nabii wamekosea kwa sababu ya kileo, wamemezwa na divai, wamepotoka kwa kileo; wanakosea katika maono, wanajikwaa katika hukumu. Maana meza zote zimejaa matapishi na uchafu, hata hapana mahali palipo safi. Ni nani atakayefundishwa maarifa? Na ni nani atakayefanywa aelewe mafundisho? Je, wale walioachishwa maziwa, waliotolewa matitini? Kwa maana agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; Kwa maana kwa midomo ya kigugumizi na kwa lugha nyingine atasema na watu hawa. Aliwaambia, Hii ndiyo pumziko ambalo mnaweza kuwapumzisha waliochoka; na huu ndio uburudisho; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao: agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, pale kidogo; ili waende, wakaanguka nyuma, wavunjike, wanaswe, na kukamatwa. Kwa hiyo, sikilizeni neno la Bwana, enyi watu wa dhihaka, ninyi waongozi wa watu hawa walioko Yerusalemu. Isaya 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Funguo za ufalme ni maneno ya Maandiko, ambayo yanapewa watu wa Mungu wa siku za mwisho kupitia Neno.

“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

Ndani ya Neno kuna kweli ambazo, kama mishipa ya madini ya thamani, zimefichwa chini ya uso. Hazina iliyofichwa hugunduliwa inapotafutwa, kama vile mchimbaji anavyotafuta dhahabu na fedha. Ushahidi wa ukweli wa Neno la Mungu umo katika Neno lenyewe. Maandiko ni ufunguo unaofungua Maandiko. Maana ya kina ya kweli za Neno la Mungu hufunuliwa kwa akili zetu na Roho Wake.

“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

Biblia ni kitabu kikuu cha mafunzo kwa wanafunzi katika shule zetu. Inafundisha mapenzi yote ya Mungu kuhusu wana na binti za Adamu. Ni kanuni ya maisha, ikitufundisha tabia tunayopaswa kuiunda kwa ajili ya maisha yajayo. Hatuhitaji mwanga hafifu wa mapokeo ili kufanya Maandiko yaeleweke. Vivyo hivyo tunaweza kudhani kwamba jua la adhuhuri linahitaji mwanga wa mienge inayometameta ya duniani ili kuongeza utukufu wake. Matamshi ya kuhani na mhubiri hayahitajiki kuwaokoa watu kutokana na upotovu. Wale wanaolitafuta shauri la Kiungu watapata nuru. Katika Biblia kila wajibu umewekwa wazi. Kila somo linalotolewa laeleweka. Kila somo hutufunulia Baba na Mwana. Neno laweza kuwafanya wote kuwa wenye hekima kwa wokovu. Katika Neno, elimu ya wokovu imefunuliwa waziwazi. Chunguzeni Maandiko, kwa maana ndiyo sauti ya Mungu inayosema na nafsi. Ushuhuda, juzuu ya 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Funguo ambazo Kristo alikabidhi kwa kanisa la siku za mwisho zina nguvu zile zile ambazo zilikuwa nazo wakati zilipokabidhiwa kwa Petro.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘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.’

Petro alikuwa ametamka ukweli ambao ni msingi wa imani ya kanisa, na Yesu sasa akamheshimu kama mwakilishi wa mwili mzima wa waamini. Akasema, 'Nitakupa funguo za Ufalme wa Mbinguni: na chochote utakalofunga duniani kitafungwa mbinguni; na chochote utakalofungua duniani kitafunguliwa mbinguni.'

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

'Funguo za ufalme wa mbinguni' ni maneno ya Kristo. Maneno yote ya Maandiko Matakatifu ni yake, na yamejumuishwa hapa. Maneno haya yana nguvu ya kufungua na kufunga mbingu. Yanabainisha masharti ambayo kwayo watu hukubaliwa au hukataliwa. Hivyo kazi ya wale wanaohubiri neno la Mungu ni harufu ya uzima iletayo uzima, au ya mauti iletayo mauti. Wa kwao ni utume wenye uzito wa matokeo ya milele. The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Nguvu inayodhihirishwa kupitia maneno Yake, ikikabidhiwa mikononi mwa wanadamu, inategemea kanuni zilizobainishwa katika Neno Lake. Labda iliyo rahisi zaidi, na pengine iliyo ya kina zaidi, ni kwamba ukweli unathibitishwa kwa ushuhuda wa wawili.

“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

Uovu mwingine mkubwa uliokuwa umejitokeza kanisani ulikuwa wa ndugu kupelekana mahakamani wao kwa wao. Maandalizi ya kutosha yalikuwa yamefanywa kwa ajili ya kutatua matatizo miongoni mwa waamini. Kristo mwenyewe alikuwa ametoa maagizo ya wazi kuhusu jinsi mambo kama hayo yalivyopaswa kurekebishwa. “Kama ndugu yako akikukosa,” Mwokozi alikuwa ameshauri, “nenda ukamwambie kosa lake kati yako naye peke yenu; akikusikiliza, umempata ndugu yako. Lakini asiposikiliza, chukua pamoja nawe mmoja au wawili zaidi, ili kwa ushuhuda wa mashahidi wawili au watatu kila neno lithibitishwe. Na akiwapuuza hao, liambie kanisa; bali akilipuuza kanisa, na awe kwako kama mtu wa mataifa na mtoza ushuru. Amini, nawaambia, lolote mtakalofunga duniani litafungwa mbinguni; na lolote mtakalofungua duniani litafunguliwa mbinguni.” Mathayo 18:15-18. Matendo ya Mitume, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Kuna angalau mashahidi watatu wa kijiografia wa kipindi ambacho wale mia moja arobaini na nne elfu wanatiwa muhuri katika kilio cha usiku wa manane. Tukikumbuka ukweli kwamba katika kilio cha usiku wa manane ni kuchelewa mno kupata mafuta, tunapata ushuhuda wa kijiografia wa mkutano wa kambi wa Exeter ukitoa mfano wa mahali ambapo watu wa Mungu wa siku za mwisho wanatiwa muhuri, na tunapata ukweli huo ukiwakilishwa na jiografia ya Kaisarea Filipi, na pia kwa ushuhuda wa vita vya Panium, katika aya za kumi na tatu hadi kumi na tano za Danieli sura ya kumi na moja. Huenda ni kidogo si sahihi kuwatambua mashahidi hawa watatu kuwa wa kijiografia, lakini natumia neno hilo kwa sababu jiografia bila shaka ni sehemu ya mandhari huko Exeter na Kaisarea Filipi. Yesu anamweka Petro katika jiografia ya kinabii ambamo wale mia moja arobaini na nne elfu wanajikuta katika siku za mwisho. Kisha anatoa amri.

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. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

Na nitakupa funguo za ufalme wa mbinguni; na chochote utakachokifunga duniani kitafungwa mbinguni; na chochote utakachokifungua duniani kitafunguliwa mbinguni. Kisha akawaagiza wanafunzi wake wasimwambie mtu yeyote kwamba yeye ni Yesu Kristo. Tangu wakati huo Yesu akaanza kuwaonyesha wanafunzi wake kwamba imempasa aende Yerusalemu, apate mateso mengi kutoka kwa wazee, wakuu wa makuhani na waandishi, auawe, na siku ya tatu afufuliwe. Ndipo Petro akamchukua kando, akaanza kumkemea, akisema, Hasha, Bwana; hili halitakupata. Lakini akageuka, akamwambia Petro, Nenda nyuma yangu, Shetani; wewe ni kikwazo kwangu; kwa maana huyawaza yaliyo ya Mungu, bali yaliyo ya wanadamu. Mathayo 16:19-23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Neno "Exeter" ni jina la mji katika Devon, Uingereza. Asili ya neno hilo inaweza kufuatiliwa hadi Kiingereza cha Kale, ambako lilijulikana kama "Exanceaster" au "Execestre." Inaaminika kuwa jina hilo latokana na maneno ya Kiingereza cha Kale "Exe" (linalorejelea Mto Exe, ambao mji huo umejengwa kando yake) na "ceaster" (linalomaanisha "ngome ya Warumi" au "mji wenye ukuta"). Hivyo, "Exeter" humaanisha aidha "ngome kwenye Mto Exe," au "mji wenye ukuta kando ya Mto Exe." Jiografia inayohusishwa na kuwasili na utimizaji wa Mwito wa Usiku wa Manane katika historia ya Wamillerite inatambua eneo kulikokuwa na maji, yanayowakilisha kumiminwa kwa Roho Mtakatifu, na mahali ambapo Mungu alikuwa akiinua jeshi la kutangaza ujumbe kwa ulimwengu, ambao Dada White anatufahamisha ulienda kama "tidal wave." Tidal wave si maji ya mto tu, bali ni maji yaliyotiwa nguvu kupita kawaida.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Historia ya Wamileraiti ilikuwa utimilifu wa mfano wa wanawali kumi, na wakati wale mia moja arobaini na nne elfu watakapofikishwa kwenye hitimisho la wakati wa kutiwa muhuri, watarudia alama za njia zilizotambuliwa mwanzoni mwa wakati wa kutiwa muhuri, na pia historia ya mkutano wa kambi wa Exeter. Malaika atashuka na ujumbe wa kujaribu unaohitajika kuliwa. Ujumbe huo utaongoza hadi kwenye misingi, na utayakabili makundi mawili kwa “mara saba” za Walawi ishirini na sita. Utajumuisha Ufunuo wa Yesu Kristo, ambao unawakilishwa na Petro kama kukubali kwamba Yesu alipakwa mafuta kuwa Kristo, wakati ishara ya kimungu iliposhuka kwa umbo la njiwa, ikiashiria 11 Septemba, 2001. Utajumuisha uelewa kwamba Yesu ni Mwana wa Mungu aliye wa kiungu, na pia kwamba, kwa Yesu kuchukua juu ya asili yake ya Kiungu mwili wa wanadamu walioanguka, pia ni Mwana wa Adamu.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Kweli hizi zitazalisha makundi mawili ya waabudu, kama zilivyofanya baada ya tarehe 11 Septemba 2001. Makundi hayo mawili yalikuwa yamewakilishwa katika mkutano wa kambi wa Exeter, kwa kuwa katika mkutano huo wa kambi kulikuwa na hema lililosimikwa na kundi kutoka Watertown, ambao walikataa ujumbe wa Kilio cha Usiku wa Manane kama ulivyowasilishwa kupitia Samuel Snow. Walifanya mikutano bandia iliyokuwa na kelele nyingi na hisia kali kiasi kwamba viongozi wa mikutano ya Snow waliwaendea na kuwaagiza wapunguze kelele. Katika mkutano wa kambi kulidhihirika makundi mawili, na yote mawili yalijinasibisha na maji, lakini moja lilikuwa bandia na liliwakilisha wapumbavu waliokuwa bila mafuta. Kikundi kilichokuwa katika hema la Exeter ndicho kilikuwa jeshi, lililokuwa mji uliokuwa pia ngome, kwa maana walikuwa wakiwakilisha mifupa ya Ezekieli iliyokauka isiyo na uhai, inayoinuliwa kuwa jeshi kuu kupitia ujumbe wa Kilio cha Usiku wa Manane.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

Katika historia ambayo makundi hayo mawili yanadhihirishwa, Petro aliwakilisha makundi yote mawili. Ungamo lake lililomtambulisha Yesu kuwa Kristo, na Mwana wa Mungu, lilitokana na uvuvio wa Roho Mtakatifu, kwa maana Kristo alimwambia wazi, "Mwili na damu havikukufunulia hili, bali Baba yangu aliye mbinguni." Kisha Yesu alipowaarifu wanafunzi kuhusu msalaba, Petro, bila ushawishi wa Roho Mtakatifu wakati huo, akamchukua Yesu kando, akaanza kumkemea, akisema, "Mungu apishe mbali, Bwana; haitakuwa hivyo kwako." Lakini akageuka, akamwambia Petro, "Nenda nyuma yangu, Shetani; wewe ni kikwazo kwangu; kwa maana huyatazama si mambo ya Mungu, bali ya wanadamu."

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Mlipuko wa kihisia wa Petro ulipatana na ibada ya kihisia iliyokuwa ikiendelea katika hema la Watertown wakati Samuel Snow alikuwa akiwasilisha ujumbe wa Kilio cha Usiku wa Manane. Katika kiwango hicho Petro anawakilisha wale ambao ni wagombea wa kuwa miongoni mwa mia arobaini na nne elfu. Wagombea hao wanawakilisha darasa lenye mafuta, ambayo ni Roho Mtakatifu, nayo ni ujumbe na ni tabia, na darasa jingine halina mafuta. Katika mazingira ya Kaisaria Filipi, Kristo alianza kufunua "ya kwamba imempasa kwenda Yerusalemu, na kuteseka mambo mengi kwa mikono ya wazee na wakuu wa makuhani na waandishi, na kuuawa, na kufufuka siku ya tatu."

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Uvunjaji moyo wa wanafunzi, wakati matukio hayo yalipotimia kwa hakika msalabani, ndiyo historia ambayo Dada White hutumia kuonyesha uvunjaji moyo wa tarehe 22 Oktoba 1844, na uvunjaji moyo wa Waebrania walipokuwa wakivuka Bahari ya Shamu huku jeshi la Farao likiwazonga na maji ya bahari yakiwa mbele yao. Mashahidi hao wote wanabainisha sheria ya Jumapili inayokuja hivi karibuni, na ufunuo wa mistari ya kumi na tatu hadi kumi na tano ya Danieli sura ya kumi na moja unatoa ushuhuda wa matukio yanayopelekea sheria hiyo ya Jumapili. Kwa kufanya hivyo pia huwakilisha "sehemu ya unabii wa Danieli inayohusu siku za mwisho."

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

“Uchunguzi makini wa vielelezo na vitu halisi ulisababisha kutambua kwamba kusulubiwa kwa Kristo kulitukia siku ileile katika mzunguko wa kila mwaka wa sherehe uliotolewa kwa Israeli ambamo mwana-kondoo wa Pasaka alikuwa anachinjwa. Je, kutakaswa kwa patakatifu kulikofananishwa katika Siku ya Upatanisho—ambayo huangukia siku ya kumi ya mwezi wa saba—nako kusingetukia siku ileile katika mwaka iliyoadhimishwa katika mfano? (tazama The Great Controversy, 399). Hii, kulingana na hesabu ya wakati ya Kimosi iliyo ya kweli, ingekuwa Oktoba 22. Mapema mwezi Agosti, 1844, katika mkutano wa kambi huko Exeter, New Hampshire, mtazamo huu ulianzishwa nao ukakubaliwa kama tarehe ya utimilifu wa unabii wa siku 2300. Mfano wa wanawali kumi katika Mathayo 25:1-13 ukapata umuhimu mahsusi—kukawia kwa bwana-arusi, kungoja na kusinzia kwa waliokuwa wakingoja arusi, mwito wa usiku wa manane, kufungwa kwa mlango, na kadhalika. Ujumbe kwamba Kristo alikuwa anakuja Oktoba 22 ukaja kujulikana kama ‘mwito wa usiku wa manane.’ ‘Ule “mwito wa usiku wa manane,”’ aliandika Ellen White, ‘ulitangazwa na maelfu ya waamini.’ Akaongeza:”

“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

'Kama wimbi la gharika, harakati ya [mwezi wa saba] ilikumba nchi. Kutoka mji hadi mji, kutoka kijiji hadi kijiji, na hadi maeneo ya mbali ya mashambani ilienda, mpaka watu wa Mungu waliokuwa wakingoja wakaamshwa kikamilifu.-The Great Controversy, 400.'

“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

Kasi ambayo ujumbe ulienea inaelezwa na waandishi walionukuliwa na L. E. Froom:

“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

'Bates aliacha kumbukumbu kwamba ujumbe wa Exeter 'uliruka kana kwamba juu ya mabawa ya upepo.' Wanaume na wanawake walikwenda kwa haraka kwa reli na kwa njia ya maji, kwa gari la farasi na kwa kupanda farasi, wakiwa na vifurushi vya vitabu na makaratasi, wakisambaza hivyo 'kwa wingi mno kama majani ya vuli.' White alisema, 'Kazi iliyokuwa mbele yetu ilikuwa kuruka kwenda kila sehemu ya uwanja huo mpana, kutoa kengele ya tahadhari, na kuwaamsha waliolala.' Na Wellcome anaongeza kwamba harakati hiyo ilifurumuka kama maji ya bwawa yaliyofunguliwa. Mashamba ya nafaka zilizoiva yaliachwa yamesimama bila kuvunwa, na viazi vilivyokomaa viliachwa vikiwa havijachimbwa ardhini. Kuja kwa Bwana kulikuwa karibu. Hakukuwa na muda sasa kwa mambo ya kidunia kama hayo.-The Prophetic Faith of Our Fathers, Vol. IV, p. 816."

“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

Kama shahidi wa macho na mshiriki katika harakati, Ellen White alielezea tabia ya kazi iliyokuwa ikiongeza kasi kwa haraka:

“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

'Waumini waliondolewa shaka na mkanganyiko wao, na mioyo yao ikahuishwa kwa tumaini na ujasiri. Kazi hiyo ilikuwa huru kutokana na yale mambo ya kupindukia ambayo daima hujidhihirisha panapokuwapo msisimko wa kibinadamu bila ushawishi unaodhibiti wa neno na Roho wa Mungu.... Ilibeba sifa zinazotambulisha kazi ya Mungu katika kila enzi. Kulikuwa na furaha ya kupagawa kidogo tu, bali kulikuwa na uchunguzi wa kina wa moyo, ungamo la dhambi, na kuiacha dunia. Maandalizi ya kukutana na Bwana yalikuwa mzigo wa roho zilizohangaika....

“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

'Kati ya harakati zote kuu za kidini tangu siku za mitume, hakuna iliyokuwa huru zaidi kutokana na upungufu wa kibinadamu na hila za Shetani kuliko ile ya vuli ya mwaka 1844. Hata sasa, baada ya kupita miaka mingi [1888], wote walioshiriki katika harakati hiyo na ambao wamesimama imara juu ya msingi wa ukweli bado wanahisi mvuto mtakatifu wa kazi hiyo iliyobarikiwa na hushuhudia kwamba ilitoka kwa Mungu.-Ibid., 400, 401.'

“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

Licha ya ushahidi wa kazi iliyokuwa ikitanda kote nchini na kuwavuta maelfu kuingia katika ushirika wa Ujio wa Pili, na takriban wachungaji mia mbili kutoka makanisa mbalimbali wakiwa wameungana kueneza ujumbe huo, [Tazama C. M. Maxwell, Tell it to the world, uk. 19, 20.] makanisa ya Kiprotestanti kwa ujumla yaliukataa na yakatumia kila njia iliyo mikononi mwao kuzuia kuenea kwa imani ya ujio wa karibu wa Kristo. Hakuna aliyethubutu kutaja katika ibada ya kanisani tumaini la ujio wa karibu wa Yesu, lakini kwa wale waliokuwa wakingoja tukio hilo hali ilikuwa tofauti kabisa.

“Ellen White told what it was like:

Ellen White alieleza jinsi ilivyokuwa:

“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

'Kila wakati ulionekana kuwa wa thamani na wa umuhimu wa juu kabisa kwangu. Nilihisi kwamba tulikuwa tukifanya kazi kwa ajili ya umilele, na kwamba wale wasiojali na wasiovutiwa walikuwa katika hatari kubwa zaidi. Imani yangu haikuwa na shaka, na nilizichukulia ahadi za thamani za Yesu kuwa zangu binafsi....

“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

'Kwa kuchunguza mioyo yetu kwa bidii na kwa ungamo la unyenyekevu, tulikaribia kwa maombi wakati wa matarajio. Kila asubuhi tulihisi kwamba jukumu letu la kwanza lilikuwa kupata uthibitisho kwamba maisha yetu yalikuwa sawa mbele za Mungu. Tulitambua kwamba ikiwa hatukuwa tukisonga mbele katika utakatifu, bila shaka tungerudi nyuma. Kujaliana kwetu kuliongezeka; tuliomba sana pamoja na kwa ajili ya kila mmoja.

“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

"'Tulikusanyika katika mabustani ya matunda na misitu midogo ili kuwa na ushirika na Mungu na kumwasilisha maombi yetu Kwake, tukihisi kwa uwazi zaidi uwepo Wake tulipokuwa tumezungukwa na kazi za uumbaji Wake. Furaha za wokovu zilikuwa muhimu zaidi kwetu kuliko chakula na kinywaji chetu. Ikiwa mawingu yalitia giza akili zetu hatukuthubutu kupumzika wala kulala mpaka yalipofagiliwa mbali na uhakika wa kukubaliwa kwetu na Bwana.-Life Sketches of James White and Ellen G. White (1880), 188, 189." Arthur White, Wasifu wa Ellen White, juzuu ya 1, 51, 52.