On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
Mnamo Julai 18, 2020, kukatishwa tamaa ya kwanza kwa harakati ya urekebisho ya Mungu ya siku za mwisho kulifika. Kuliweka alama ya njia katika historia ya Ole wa tatu, ambayo ndiyo historia ya mvua ya mwisho, na pia historia ya kutiwa muhuri kwa mia arobaini na nne elfu. Historia hiyo imekuwa ikiwakilishwa na kila harakati ya urekebisho katika historia takatifu, na hasa iliwakilishwa na historia ya harakati ya Wamillerite, na ikaonyeshwa kwa mfano wa wanawali kumi, na inawakilisha historia ya kinabii ambayo kila nabii aliitambua.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
Tarehe 18 Julai 2020, inawakilisha kukatishwa tamaa la kwanza la harakati hiyo, na hivyo inaashiria kuwasili kwa wakati wa kusubiri katika mfano wa wanawali kumi na katika Habakuki. Katika historia ya Wamillerite, ushahidi uleule uliowaongoza kwenye tangazo lao lisilo sahihi ulionekana kubainisha tarehe ya kweli. Wakati wa kusubiri wa mfano wa wanawali kumi kisha ukaonekana kuwa kweli ya wakati huu, na wakati huo wa kusubiri ulikuwa uleule katika Habakuki mbili. Mfano wa wanawali kumi unarudiwa kwa kila undani, na uhalisia huo unaonyesha kwamba ni wale tu waliohusika na kukatishwa tamaa hilo ndio wanaoweza kuwa ama wanawali wenye busara au wapumbavu.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Sehemu kubwa ya Uadventista wa Laodikia ilijaribiwa na kuwasili kwa Ole la tatu tarehe 11 Septemba 2001, na wakati utabiri uliokosa kutimia wa tarehe 18 Julai 2020 ulipopita, Uadventista wa Laodikia ulibaki nyuma ukielea bila mwelekeo ukirudi kuelekea Roma, kama ilivyokuwa kwa Waprotestanti katika historia ya Wamileraiti.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Si tu kwamba Wamilleraiti walitambua wakati wa kukawia kuwa utimilifu wa mfano wa wanawali kumi, bali waliona kwamba katika Habakuki amri ya kungoja maono, ijapokawia, ilikuwa ishara ile ile ya kinabii. Kisha Habakuki anathibitisha kwamba maono yaliyokuwa yamewasilishwa kimakosa na yaliyosababisha kukatishwa matumaini kwa mara ya kwanza ndiyo maono ambayo yangekuwa "yakisema" mwishoni.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Kwa maana maono haya bado ni kwa wakati uliowekwa; lakini mwishoni yatanena, wala hayatasema uongo; ijapokawia, ngojeeni; kwa kuwa hakika yatakuja, wala hayatakawia. Habakuki 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Ujumbe uliosababisha kukatishwa tamaa kwa mara ya kwanza ulikuwa ni uleule ambao ungefahamika kuwa umetimia hivi karibuni, lakini ulikuwa ujumbe uliokuwa bado ukitegemea hoja za kinabii za awali zilizotumiwa katika tangazo la kwanza lililokosea.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Katika historia ya Wamillerite, watu wa agano la zamani walijaribiwa kwanza, kisha watu wa agano jipya wakajaribiwa. Jaribio lilianza kwa Waprotestanti wakati malaika wa kwanza wa Ufunuo kumi na malaika wa kwanza wa Ufunuo kumi na nne (maana ni malaika yule yule) aliposhuka tarehe 11 Agosti 1840. Jaribio lao lilihitimishwa kwa kukatishwa tamaa ya kwanza na kuwasili kwa malaika wa pili wa Ufunuo kumi na nne.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Katika historia ya Wamillerite, jaribio kwa Wamillerite lilianza na kuwasili kwa malaika wa pili katika sikitiko la kwanza na likahitimishwa na kuwasili kwa Mwito wa Usiku wa Manane, ambao Dada White anaonyesha kama jeshi la malaika wanaojiunga na malaika wa pili. Chini ya nguvu ya Roho Mtakatifu, Wamillerite waliotambua na kukubali ujumbe wa Mwito wa Usiku wa Manane kisha walitenganishwa na Wamillerite ambao hawakutambua ujumbe uliokuwa ukianguka kote kuwazunguka. Tarehe 22 Oktoba 1844, malaika wa tatu alifika, na maono yaliyokuwa yamekawia ndipo yakanena.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Katika historia ya kutiwa muhuri kwa elfu mia arobaini na nne, watu wa agano la kale walijaribiwa kwanza, kisha watu wa agano jipya. Jaribio lilianza kwa Uadventista wa Laodikia wakati sauti ya kwanza ya malaika wa Ufunuo kumi na nane na malaika wa tatu wa Ufunuo kumi na nne (maana ni malaika yule yule), waliposhuka Septemba 11, 2001. Jaribio lao lilihitimia kwa kuvunjika kwa matumaini la Julai 18, 2020.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Katika harakati za malaika wa tatu, mtihani wa wale mia moja arobaini na nne elfu ulianza na kuwasili kwa kuvunjika moyo wa kwanza, na utahitimika kwa kuwasili kwa ujumbe wa Kilio cha Usiku wa Manane. Kwa uwezo wa Roho Mtakatifu, wale ambao sasa wanatambua na kukubali ujumbe wa Kilio cha Usiku wa Manane, kisha hutenganishwa na wapumbavu na waovu ambao hawakutambua ujumbe wenye vipengele vingi unaoanguka sasa kote kuwazunguka.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Wakati wa sheria ya Jumapili ijayo hivi karibuni, "sauti" ya pili ya malaika wa Ufunuo kumi na nane inanena, ambayo pia ndiyo maono yaliyokuwa "yamechelewa" yakinena. Pia yanawakilisha ujumbe wa malaika wa tatu unao "panuka" hadi kilio kikuu.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Kilio cha Usiku wa Manane kinawakilishwa na malaika wengi wanaojiunga na malaika wa awali. Ujumbe wa Kilio cha Usiku wa Manane una vipengele kadhaa vinavyochangia ujumbe mzima, na malaika ni ishara za ujumbe. Katika historia ya Wamileraiti, mtangulizi aliyebainishwa kuwa aliyeongoza katika kuuweka pamoja ujumbe wa Kilio cha Usiku wa Manane wa kweli alikuwa Samuel S. Snow. Katika historia hiyo imerekodiwa vyema kwamba uelewa wa Snow kuhusu ujumbe wa Kilio cha Usiku wa Manane ulijengeka hatua kwa hatua kwa muda.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Historia hiyo inarudiwa kwa kila herufi, na ujumbe wa Mwito wa Usiku wa Manane wa mwisho umekuwa ukijitokeza hadharani tangu mwishoni mwa Julai, 2023. Si tu ujumbe wa Uislamu, bali pia unajumuisha ujumbe wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Unajumuisha ufunuo kwamba pembe mbili za mnyama wa nchi, zote hupitia "kifo na ufufuo", zinapokwenda sambamba na picha ya yule mnyama, ambayo katika historia hiyo hiyo hutimiza kitendawili cha kinabii kwamba "wa nane ni wa wale saba". Unajumuisha ufunuo unaohusishwa na "historia iliyofichwa" ya Mingurumo Saba, na hutimiza kitendawili cha kinabii cha "jiwe" lililokataliwa kuwa "kichwa cha kona", kwani "mara saba" za Walawi ishirini na sita zinafunuliwa kuwa ndio uzi unaounganisha pamoja kweli zote za historia ya Miller pamoja na kweli zilizofunguliwa muhuri wakati wa mwisho mwaka 1989. Mtunga Zaburi anasema hivi:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Jiwe ambalo wajenzi walilikataa limekuwa jiwe kuu la pembe. Hili limetoka kwa Bwana; ni la ajabu machoni petu. Hii ndiyo siku aliyoifanya Bwana; tutafurahi na kushangilia ndani yake. Zaburi 118:22-24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
"Jiwe", ambalo lilikuwa "kito" la kwanza alilogundua William Miller (na vito ni mawe), ni "siku aliyoifanya Bwana." Imeonyeshwa katika makala zilizopita kwamba muundo na maneno ya amri ya Sabato yanafanana kabisa na muundo wa mzunguko mtakatifu wa saba, kama ulivyoainishwa katika Mambo ya Walawi sura ya ishirini na tano. Kupumzika siku ya saba kulikuwa kielelezo cha nchi kupumzika katika mwaka wa saba, na amri hizi mbili zinapozingatiwa kwa namna hii, zinatoa ushahidi kwamba siku inawakilisha mwaka katika unabii wa Biblia.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Wanaonyesha pia kwamba ufafanuzi ambao Miller alitangaza kuhusu ghadhabu ya Mungu ya “mara saba,” katika Walawi sura ya ishirini na sita, unawakilishwa kama “siku moja”, kwa kuwa Bwana aliweka mzunguko mtakatifu wa miaka saba, kwa hakika kama alivyoumba mbingu na nchi katika siku sita, na akastarehe siku ya saba.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Yesu alipomaliza mfano wa shamba la mizabibu, aliwauliza Mafarisayo swali.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Basi bwana wa shamba la mizabibu atakapokuja, atawafanyia nini wale wakulima? Wakamwambia, Atawaangamiza vibaya wale watu waovu, naye atalipangisha shamba lake la mizabibu kwa wakulima wengine watakaomletea matunda kwa majira yao. Yesu akawaambia, Je, hamkusoma katika Maandiko, Jiwe walilolikataa wajenzi, hilo limekuwa jiwe kuu la pembeni; hili limetoka kwa Bwana, nalo ni la ajabu machoni petu? Kwa hiyo nawaambia, Ufalme wa Mungu utaondolewa kwenu, ukapewa taifa linalozaa matunda yake. Na yeyote atakayejikwaa juu ya jiwe hili atavunjika; bali litakapoangukia mtu yeyote, litamsaga kuwa unga. Nao wakuu wa makuhani na Mafarisayo waliposikia mifano yake, wakafahamu ya kuwa alikuwa akisema juu yao. Mathayo 21:40-45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Mfano wa shamba la mizabibu ni mfano wa watu waliokuwa wateule hapo awali kuachwa pembeni, na ufalme kupewa watu wapya wateule. "Jiwe" lililokataliwa, kulingana na Yesu, ndilo "jiwe" ambalo huokoa au huangamiza, kutegemea jinsi linavyopokelewa. "Jiwe" hilo lazima liwe ukweli wa Kibiblia katika muktadha alioutumia Yesu, kwa kuwa lina uwezo wa kuzaa tunda la haki, na haki ya Kristo huzalishwa tu ndani ya wanaume na wanawake wanapopokea Neno lake la kweli.
Sanctify them through thy truth: thy word is truth. John 17:17.
Uwatakase kwa ile kweli; neno lako ndiyo kweli. Yohana 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
"Jiwe" ni fundisho ambalo hukubaliwa au hukataliwa, na Yesu ni Neno, na katika kitabu cha Matendo ya Mitume, Petro analitambua "jiwe" kama Kristo.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Ijulikane kwenu nyote, na kwa watu wote wa Israeli, ya kwamba kwa jina la Yesu Kristo wa Nazareti, mliyemsulubisha, ambaye Mungu alimfufua katika wafu, kwa yeye mtu huyu anasimama hapa mbele yenu akiwa mzima. Hili ndilo jiwe mlilolidharau, ninyi wajenzi, ambalo limekuwa kichwa cha pembe. Wala hakuna wokovu katika mwingine yeyote; kwa maana hakuna jina jingine chini ya mbingu lililopewa miongoni mwa wanadamu, ambalo lazima tuokolewe kwalo. Matendo ya Mitume 4:10-12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Halafu katika Waraka wa Kwanza wa Petro, analipanua zaidi ishara ya “jiwe”, lakini analidumisha katika muktadha uleule wa kuachwa pembeni kwa watu wa agano la kwanza na uteuzi wa watu wapya wateule, ambao, kama asemavyo, “hapo zamani hamkuwa taifa, bali sasa ni taifa la Mungu; ninyi ambao hamkupata rehema, bali sasa mmepata rehema.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
Mnapomjia yeye, jiwe lililo hai, lililokataliwa kweli na wanadamu, lakini limeteuliwa na Mungu, tena la thamani. Ninyi nanyi, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, ili mtoe dhabihu za kiroho, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo. Kwa hiyo pia limeandikwa katika Maandiko, Tazama, naweka katika Sayuni jiwe kuu la pembeni, teule, la thamani; na amwaminiye hatatahayarika. Basi kwenu ninyi mnaoamini, yeye ni wa thamani; bali kwa wale wasiotii, lile jiwe walilolikataa wajenzi, hilo limekuwa jiwe kuu la pembeni, na jiwe la kujikwaza, na mwamba wa kuwakwaza; wale wajikwazao kwa lile neno, kwa kuwa hawatii; ambao kwa hilo pia walipangiwa. 1 Petro 2:4-8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Petro anasema kuhusu waliokuwa watu wateule wa zamani, "Kwa wale wasiotii, jiwe walilolikataa waashi, hilo limefanywa kuwa jiwe kuu la pembeni, na jiwe la kujikwaza, na mwamba wa kwazo, hata kwa wale wajikwazao kwa neno, kwa kuwa hawatii; na kwa ajili ya hayo waliwekwa."
Jesus is represented by every sacred illustration of the foundation.
Yesu anawakilishwa na kila mchoro mtakatifu wa msingi.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Maana hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa, ambao ni Yesu Kristo. 1 Wakorintho 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Msingi uliojengwa na Wamileraiti ulikuwa Mwamba wa Enzi (Jiwe).
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
Onyo limekuja: Hakuna chochote kitakachoruhusiwa kuingia ambacho kitavuruga msingi wa imani ambao juu yake tumekuwa tukijenga tangu ujumbe ulipokuja mwaka 1842, 1843, na 1844. Nilikuwa katika ujumbe huu, na tangu hapo nimeendelea kusimama mbele ya ulimwengu, mwaminifu kwa nuru ambayo Mungu ametupa. Hatuna kusudio la kuondoa miguu yetu kutoka kwenye jukwaa ambalo miguu yetu iliwekwa siku baada ya siku tulipomtafuta Bwana kwa maombi ya bidii, tukitafuta nuru. Je, unadhani kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Nuru hiyo imekuwa ikiniongoza tangu ilipotolewa. Review and Herald, Aprili 14, 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Kito cha kwanza alichogundua Miller ambacho kilikuwa sehemu ya msingi wa Wamileraiti, ulio kama Mwamba wa Dahari, kilikuwa “mara saba” za Walawi 26, na “mara saba” hizo ndizo zilikuwa ukweli wa msingi wa kwanza uliowekwa kando na wale waanzilishi wa Wamileraiti ambao ndio kwanza walikuwa wamelijenga msingi wa Wamileraiti. Ni waashi waliopaswa kulikataa jiwe la msingi. Jiwe hilo, linalomwakilisha Kristo, pia ndilo siku aliyoifanya Bwana, kwa maana alifanya siku ya saba kuwa siku ya kupumzika, na mwaka wa saba kuwa mwaka ambao nchi ingepumzika. Mwaka 1863, jiwe la msingi lilikataliwa, lakini litafanywa kuwa “kichwa cha pembe” na “jiwe la kujikwaa” kwa wasiotii.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Ujumbe wa Uislamu wa ole wa tatu ndio mada ya harakati ya matengenezo ya mia na arobaini na nne elfu, na mchakato wa kujaribiwa ulianza wakati malaika wa Ufunuo kumi na nane aliposhuka, huku majengo makuu ya Jiji la New York yakiangushwa mnamo Septemba 11, 2001. Uadventista ulikuwa kimya kuhusu utambuzi wa kinabii kwamba Septemba 11, 2001 ilikuwa kuwasili kwa "siku ya upepo wa mashariki." Mnamo Julai 18, 2020, waliachwa nyuma wakati mashahidi wawili wa Ufunuo sura ya kumi na moja waliuawa katika mitaa ya mji ule mkubwa. Jaribio la Uadventista lilikuwa limekwisha, na jaribio kwa wale waliodai kutambua ujumbe wa Uislamu lilikuwa linaendelea.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
Baada ya kubakia wakiwa wafu mitaani hadi mwisho wa Julai 2023, mifupa mikavu iliyokuwa imekufa iliamshwa na ujumbe wa kwanza wa Ezekieli. Ujumbe wa pili wa Ezekieli ni ujumbe wa pepo nne za Uislamu za ole wa tatu, ukiwakilisha kufunguliwa hatua kwa hatua kwa ujumbe wa Kilio cha Usiku wa Manane, ukiwa maono yaliyokawia, na mada kuu ya kipindi chote cha harakati hiyo. Kweli mbalimbali zikafunuliwa, kwa kuwa ujumbe wa Kilio cha Usiku wa Manane ni ujumbe wenye sura nyingi. Kweli ya kwanza iliyowakabili mifupa mikavu hiyo ilikuwa ndiyo kweli ya kwanza iliyokataliwa na Uadventista wa Laodikia, nayo inawakilisha kweli inayoweka alama ya mpito wa Laodikia kuelekea Filadelfia.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Kweli ndiyo ujumbe wa kutiwa muhuri, kwa hiyo inahitaji mtu athibitishwe ndani yake, kiakili na pia kiroho. Haitoshi kutambua kwamba kipindi ambacho mashahidi wawili walikuwa wamekufa barabarani ni ishara ya kutawanywa kwa “mara saba”; pia kunahitajika kuukubali ukweli kwa njia ya uzoefu.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
Vito vya Miller, vinavyowakilisha kweli zilizofunuliwa wakati wa mwisho mnamo 1798, vinakuwa jaribio kwa wanawali wa siku za mwisho. Uzoefu wa kuthibitishwa katika kweli ‘kiroho’ unawakilishwa na kito cha kwanza cha Miller, na kuthibitishwa katika kweli ‘kiakili’ kunawakilishwa na ujumbe wa Uislamu wa ole la tatu. Wito wa toba na ungamo unaowakilishwa na ‘nyakati saba,’ unabainisha kazi inayotekelezwa kwa ushirikiano na Kristo katika Patakatifu pa Patakatifu, na unawakilishwa na maono ya ‘mareh’.
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
Uelewa wa “kiakili” wa Uislamu wa Ole wa Tatu unawakilishwa na maono ya “chazon”, na vyote viwili vinahitajika kwa wale watakaotiwa muhuri. Mnamo mwaka 1863, Uadventista wa Laodikia uliamua kuijenga upya Yeriko, ukaacha kazi yake ya kuirejesha Yerusalemu. Yeriko ni ishara ya utajiri, kama inavyowakilishwa pia na upofu wa Laodikia.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
"Moja ya ngome imara zaidi katika nchi—jiji kubwa na tajiri la Yeriko—lilikuwa mbele yao tu, lakini umbali mfupi kutoka kambi yao huko Gilgali. Kwenye mpaka wa uwanda wenye rutuba uliojaa mazao mengi, tajiri na ya aina mbalimbali ya tropiki, majumba na mahekalu yake yakiwa maskani ya anasa na uovu, mji huu wa kijivuno, nyuma ya maboma yake mazito, ulitoa changamoto kwa Mungu wa Israeli. Yeriko lilikuwa mojawapo ya vituo vikuu vya ibada ya sanamu, likiwa hasa limejitolea kwa Ashtorethi, mungu mke wa mwezi. Hapa palikuwa kitovu cha yote yaliyo maovu mno na ya kudhalilisha zaidi katika dini ya Wakanaani. Watu wa Israeli, ambao katika mawazo yao bado walikuwa na kumbukumbu mpya za matokeo ya kutisha ya dhambi yao huko Beth-peori, wangeweza kuutazama mji huu wa kipagani kwa kinyaa na hofu tu." Mababu na Manabii, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
"Jiwe" walilolikataa waashi mwaka 1863, walipokuwa wakijenga upya Yeriko, lilikuwa "mara saba" ambalo katika siku za mwisho lingekuwa ile kweli (kito), inayokuwa "jiwe kuu la pembeni", kwa kuwa ndiyo kweli inayounganisha mwanzo wa Uadventista katika harakati ya Wamileraiti, na mwisho wa Uadventista katika harakati ya laki moja na arobaini na nne elfu. Kito hicho, ambacho ni "mara saba," pia ni "siku aliyoifanya Bwana", nayo ni Kristo mwenyewe, kwa kuwa Yeye ndiye Neno, naye ni "Kweli." Mada ya Uislamu ndiyo mada inayozalisha utakaso wa wote wawili, waliochaguliwa wa zamani na wale wapya, na utakaso huo wa pande mbili ulianza Septemba 11, 2001, ambayo ilikuwa "siku ya upepo wa mashariki". Katika siku hiyo walinzi walipaswa kuimba wimbo uleule aliouimba Kristo, alipotangaza mfano wa shamba la mizabibu. Laki moja na arobaini na nne elfu wanaimba wimbo wa Musa ("mara saba"), na wimbo wa Mwana-Kondoo.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Nikaona kana kwamba bahari ya kioo iliyochanganyika na moto; na wale waliopata ushindi juu ya yule mnyama, na juu ya sanamu yake, na juu ya chapa yake, na juu ya hesabu ya jina lake, walisimama juu ya ile bahari ya kioo, wakiwa na vinubi vya Mungu. Nao wanaimba wimbo wa Musa, mtumishi wa Mungu, na wimbo wa Mwanakondoo, wakisema, Matendo yako ni makuu na ya ajabu, Ee Bwana Mungu Mwenyezi; njia zako ni za haki na za kweli, Ee Mfalme wa watakatifu. Ufunuo 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
“Mwanakondoo” ni Kristo aliyechinjwa, naye alichinjwa katikati ya siku elfu mbili mia tano na ishirini, hivyo akiunganisha pamoja dhabihu ya maisha Yake na damu Yake (ambapo Alithibitisha agano), pamoja na “ugomvi wa agano Lake” wa Musa, katika Walawi ishirini na sita. Wimbo wa Musa na wa Mwanakondoo ni wimbo wa chazon wa historia ya kinabii na wimbo wa mareh wa “kuonekana” Kwake. Ni wimbo wa ufahamu wa kiakili na wa kiroho kama unavyowakilishwa na maono mawili ya Danieli sura ya nane. Ni wimbo wa watu wa agano wanaohukumiwa na kuachwa, huku watu wapya wateule wakichaguliwa. Mchakato wa uteuzi, na hivyo wimbo huo, ulianza tarehe 11 Septemba 2001.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Atawafanya wazao wa Yakobo waote mizizi; Israeli itachanua na kuchipua, na kuujaza uso wa dunia kwa matunda. Je, amempiga kama alivyowapiga wale waliompiga? Au ameuawa sawasawa na mauaji ya wale waliouawa kwa mkono wake? Kwa kipimo, wakati inapochipua, utabishana nayo; anazuia upepo wake mkali katika siku ya upepo wa mashariki. Kwa njia hii basi uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuondoa dhambi yake; atakapoyafanya mawe yote ya madhabahu kama mawe ya chokaa yaliyopondwapondwa, misitu ya ibada na sanamu hazitasimama. Lakini mji wenye ngome utakuwa ukiwa, na makao yataachwa, na kuachwa kama jangwa; huko ndama atalisha, na huko atalala, na atateketeza matawi yake. Matawi yake yanapokauka, yatavunjwa; wanawake huja na kuyachoma moto; kwa maana ni watu wasio na ufahamu; kwa hiyo yeye aliyewafanya hatawaonea huruma, na yeye aliyewaunda hatawaonyesha fadhili. Na itakuwa katika siku ile, Bwana atapiga kutoka mkondo wa mto hadi kijito cha Misri, nanyi mtakusanywa mmoja mmoja, enyi wana wa Israeli. Na itakuwa katika siku ile, baragumu kuu litapigwa, nao watakuja waliokuwa karibu kuangamia katika nchi ya Ashuru, na waliofukuzwa katika nchi ya Misri, nao watamwabudu Bwana katika mlima mtakatifu huko Yerusalemu. Isaya 27:6-13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Kwa kueleweka ipasavyo, mistari hii inatambua Septemba 11, 2001, hadi sheria ya Jumapili inayokuja karibuni. Aya ya sita inatambulisha historia yote, kwa kuutambulisha mwanzo wa mmea unaotia mizizi, kisha kuchanua na kutoa machipukizi, na hatimaye kuijaza dunia kwa matunda. Matunda yanayojaza dunia hufanya hivyo wakati wa "saa," ambayo ni dhiki ya sheria ya Jumapili. Wakati Kristo anapokusanya matunda yake katika ghala lake, pia analeta hukumu juu ya Babeli. Hukumu inayotokea wakati ambapo dunia imejazwa matunda imewakilishwa katika aya ya saba, wakati maswali mawili yanaulizwa, "Je, amempiga kama alivyowapiga wale waliompiga? Au ameuawa sawasawa na kuangamizwa kwa wale aliowaangamiza?"
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Kisha katika aya ya nane, manyunyu ya mvua ya mwisho yametiwa alama kwa usemi, "Kwa kipimo." Kinachosababisha mimea kuchipuka ni mvua, na wakati mwanzo wa mvua ya mwisho unapotajwa, unaonyeshwa kuwa unaanza "kwa kipimo, wakati inapochipuka." Mvua ya mwisho inapuanza, inamiminwa "kwa kipimo", kwa kuwa haimiminwi bila kipimo ikiwa mavuno ni mchanganyiko wa kweli na wa uongo.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
Kila nafsi iliyongoka kwa kweli itatamani kwa shauku kuu kuwaleta wengine kutoka katika giza la makosa hadi katika nuru ya ajabu ya haki ya Yesu Kristo. Miminiko kuu wa Roho wa Mungu, ambao uangazia dunia yote kwa utukufu wake, hautakuja mpaka tuwe na watu walioangaziwa, wanaojua kwa uzoefu maana ya kuwa wafanyakazi pamoja na Mungu. Tunapokuwa na kujitoa kikamilifu, kwa moyo wote, kwa huduma ya Kristo, Mungu atalitambua jambo hilo kwa kumimina Roho wake bila kipimo; lakini hili halitatokea wakati sehemu kubwa ya kanisa si wafanyakazi pamoja na Mungu. Mungu hawezi kumimina Roho wake wakati ubinafsi na kujifurahisha binafsi vimejitokeza waziwazi; wakati kunapotawala roho ambayo, ikiwekwa kwa maneno, ingeonyesha jibu lile la Kaini, ‘Je, mimi ni mlezi wa ndugu yangu?’ Ikiwa kweli ya wakati huu, ikiwa ishara zinazozidi kuongezeka kila upande, zinazoshuhudia kwamba mwisho wa mambo yote umekaribia, hazitoshi kuamsha nguvu iliyolala ya wale wanaodai kuijua kweli, basi giza linalolingana na nuru iliyokuwa iking’aa litawapata nafsi hizi. Hakuna hata kivuli cha udhuru kwa kutojali kwao watakaoweza kuwasilisha mbele za Mungu katika siku ile kuu ya hesabu ya mwisho. Hakutakuwa na sababu ya kueleza ni kwa nini hawakuishi, hawakutembea, wala hawakufanya kazi katika nuru ya kweli takatifu ya neno la Mungu, na hivyo kuudhihirishia ulimwengu uliotiwa giza na dhambi, kupitia mwenendo wao, huruma yao, na bidii yao, kwamba nguvu na uhalisi wa injili hauwezi kupingwa. Review and Herald, Julai 21, 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Dada White anatambua kifungu hicho kama wakati ambapo malaika wa Ufunuo anashuka, kwa maana anasema, "mwagiko mkuu wa Roho wa Mungu, unaotia nuru ulimwengu wote kwa utukufu wake." Katika kifungu kingine ambacho tumekinukuu mara nyingi katika makala hizi, alibainisha kwamba wakati "majengo makubwa ya New York" "yatabomolewa," "Ufunuo sura ya kumi na nane, aya ya kwanza hadi ya tatu zitatimia."
We will continue these thoughts in the next article.
Tutaendelea na mawazo haya katika makala ijayo.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Sasa nitamwimbia mpenzi wangu wimbo wa mpenzi wangu kuhusu shamba lake la mizabibu. Mpenzi wangu ana shamba la mizabibu katika kilima chenye rutuba tele; akaliwekea ua, akaondoa mawe yaliyokuwamo ndani yake, akalipanda kwa mzabibu ulio bora zaidi, akajenga mnara katikati yake, tena akatengeneza shinikizo la kukamulia zabibu humo; kisha akatarajia kwamba lingezaa zabibu, lakini likazaa zabibu za mwitu. Na sasa, enyi wakaaji wa Yerusalemu, na watu wa Yuda, hukumuni, nawasihi, kati yangu na shamba langu la mizabibu. Ni kitu gani kingine kingeweza kufanywa kwa shamba langu la mizabibu ambacho sikukifanya? Mbona, nilipotazamia kwamba lingezaa zabibu, likazaa zabibu za mwitu? Na sasa basi, nitawaambia nitakalolitenda kwa shamba langu la mizabibu: Nitaliondoa ua wake, nalo litaliwa; na kuubomoa ukuta wake, nalo litakanyagwa; nami nitaliacha ukiwa; halitapogolewa, wala halitachimbuliwa; bali michongoma na miiba itamea humo; tena nitaagiza mawingu yasinyeshe mvua juu yake. Kwa maana shamba la mizabibu la Bwana wa majeshi ni nyumba ya Israeli, na watu wa Yuda ni mche wake wa kupendeza; naye alitarajia hukumu, kumbe udhalimu; alitarajia haki, kumbe kilio. Isaya 5:1-7.