The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.

Uasi wa Uadventista wa Laodikia mnamo 1863, umefananishwa na laana iliyotamkwa dhidi ya kuijenga upya Yeriko.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

Wakati huo Yoshua akawaapisha, akasema, Na alaaniwe mtu yule mbele za Bwana, atakayeinuka na kuujenga mji huu wa Yeriko: ataweka misingi yake kwa gharama ya mzaliwa wake wa kwanza, na kwa gharama ya mwanawe mdogo ataweka milango yake. Yoshua 6:26.

The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.

Uasi wa Uadventista wa Laodikia mwaka 1863, umewakilishwa kwa mfano na waashi waliolikataa jiwe la pembeni.

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. Matthew 21:42, 43.

Yesu akawaambia, Je, hamkusoma katika Maandiko: Jiwe walilolikataa wajenzi, hilo limekuwa jiwe kuu la pembe; hili limetoka kwa Bwana, nalo ni la ajabu machoni petu? Kwa hiyo nawaambia, Ufalme wa Mungu utaondolewa kwenu, na kupewa taifa linalozaa matunda yake. Mathayo 21:42, 43.

The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.

Uasi wa Uadventista wa Laodikia mnamo mwaka 1863 umeonyeshwa kwa mfano wa ndama wa dhahabu wa Haruni.

For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.

Kwa maana waliniambia, Tufanyie miungu itakayokwenda mbele yetu: kwa habari za Musa huyu, yule mtu aliyetutoa katika nchi ya Misri, hatujui limekuwa nini kwake. Nami nikawaambia, Yeyote aliye na dhahabu, na aivue. Basi wakanipa; kisha nikaitupa motoni, ndipo akatoka ndama huyu. Naye Musa alipoona ya kwamba watu walikuwa uchi; (maana Haruni alikuwa amewafanya wawe uchi kwa aibu yao mbele ya adui zao). Kutoka 32:23-25.

The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.

Uasi wa Uadventista wa Laodikia mwaka 1863 umefananishwa na ndama wawili wa dhahabu wa Yeroboamu.

If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.

Ikiwa watu hawa watapanda kwenda kutoa dhabihu katika nyumba ya Bwana huko Yerusalemu, ndipo mioyo ya watu hawa itarejea tena kwa bwana wao, yaani Rehoboamu mfalme wa Yuda, nao wataniua, kisha warudi kwa Rehoboamu mfalme wa Yuda. Kwa hiyo mfalme akafanya shauri, akatengeneza ndama wawili wa dhahabu, akawaambia, Ni tabu kubwa kwenu kupanda kwenda Yerusalemu; tazama miungu yako, Ee Israeli, iliyokutoa katika nchi ya Misri. Akaweka mmoja huko Betheli, na mwingine akaweka huko Dani. 1 Wafalme 12:27-29.

The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.

Uasi wa Uadventista wa Laodikia mnamo mwaka wa 1863, umewakilishwa kwa mfano na nabii kutoka Yuda aliyekufa kati ya punda na simba.

And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.

Ikawa, baada ya kula mkate na baada ya kunywa, akamtandikia punda kwa ajili yake, yaani kwa yule nabii aliyemrudisha. Naye alipokwenda, simba akakutana naye njiani, akamwua; na mzoga wake ukatupwa barabarani; punda akasimama karibu na mzoga huo, na simba naye akasimama karibu na mzoga. 1 Wafalme 13:23, 24.

The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.

Uasi wa Uadventista wa Laodikia mwaka 1863, umefananishwa na jaribu la kumi la Waisraeli wa kale lililoanzisha kutangatanga kwao jangwani.

But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.

Lakini kwa hakika kama niishivyo, dunia yote itajazwa na utukufu wa Bwana. Kwa sababu watu wote hao ambao wameuona utukufu wangu, na miujiza yangu niliyoyafanya Misri na jangwani, na wamenijaribu sasa mara hizi kumi, wala hawakuisikiliza sauti yangu; hakika hawataiona nchi niliyowaapia baba zao, wala yeyote miongoni mwa wale walionitia hasira hataiona; lakini mtumishi wangu Kalebu, kwa sababu alikuwa na roho nyingine pamoja naye, naye amenifuata kwa ukamilifu, nitamleta katika nchi alikoenda; na uzao wake utaimiliki. Hesabu 14:21-23.

The apostle Paul taught:

Mtume Paulo alifundisha:

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

Sasa mambo haya yote yalitokea kwao kuwa mifano: nayo yameandikwa kwa ajili ya maonyo yetu, ambao miisho ya ulimwengu imetufikia. 1 Wakorintho 10:11.

Commenting on that prophetic principle, Sister White said:

Akitolea maoni kuhusu kanuni hiyo ya kinabii, Dada White alisema:

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Kila mmoja wa manabii wa kale alizungumza si sana kwa ajili ya wakati wao wenyewe kama kwa ajili ya wakati wetu, hata unabii wao una nguvu kwetu. ‘Basi mambo hayo yote yaliwapata wao kuwa vielelezo; tena yakaandikwa ili kutuonya sisi, tulioufikilia mwisho wa zamani.’ 1 Wakorintho 10:11. ‘Wala si kwa ajili yao wenyewe, bali kwa ajili yenu walihudumu mambo hayo, ambayo sasa mmehubiriwa na hao waliowahubirini injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo ambayo malaika hutamani kuyaangalia.’ 1 Petro 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na bado yanajirudia, katika kanisa katika siku hizi za mwisho.” Ujumbe Teule, kitabu cha 3, 338, 339.

The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.

Ujumbe wa mvua ya mwisho, kulingana na Isaya, ni ujumbe, maana anabainisha kwamba waovu watakataa kuusikia, naye anaueleza ujumbe huo kama "mstari juu ya mstari".

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. Isaiah 28:9–13.

Ni nani atakayemfundisha maarifa? Na ni nani atakayemfahamisha mafundisho? Ni wale walioachishwa kunyonya 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 kuwa kwa midomo ya kigugumizi na kwa lugha nyingine atazungumza na watu hawa. Aliyewaambia, Hii ndiyo raha ambayo mnaweza kumpumzisha aliyechoka; 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, na pale kidogo; ili waende, wakaanguke nyuma, wavunjike, wanaswe, na wakamatwe. Isaya 28:9-13.

Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.

Kati ya mistari sita tuliyoitambua hivi punde, na bila shaka kuna mingine ambayo hatujaonyesha, mstari mmoja unasisitiza mwaka 1863, kama mwisho wa jaribio la hatua kwa hatua lililopelekea kutangatanga jangwani. Mistari miwili inasisitiza watu wa agano wa awali kuachwa kando na kubadilishwa na watu wapya waliochaguliwa. Mstari mmoja unaashiria laana kwa kujenga upya jambo lililokusudiwa libaki limeharibiwa na kuachwa chini ya laana ya Mungu kama lilivyokuwa, na mwingine unaashiria laana kwa kurudi mahali ulipokatazwa kwenda. Mistari miwili inatoa mifano ya ughushi wa vibao viwili vya Amri Kumi, vilivyowakilisha vibao viwili vya Habakuki.

The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.

Ndama wa dhahabu wa Haruni na Yeroboamu wanawakilisha taswira bandia ya wivu, ambayo iliwakilisha chati bandia ya mwaka 1863. Wakiunganishwa, mashahidi wawili wa Haruni na Yeroboamu hufundisha kwamba majedwali mawili ya Habakuki yanawakilisha jedwali moja, kwa jinsi ileile ambayo mbao mbili za Amri Kumi zinawakilisha sheria moja ya Mungu. Pamoja yanakuwa ishara moja, ambayo huundwa na hizo mbili zinapounganishwa. Mienendo ileile ya kinabii ya mbao mbili za sheria ya Mungu ipo katika majedwali mawili ya Habakuki, na kwa pamoja ubandia wa Haruni na Yeroboamu unalishughulikia jambo hilo la kinabii.

The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.

Kizazi cha kwanza cha Uadventista kimefananishwa na sanamu ya wivu katika Ezekieli sura ya nane. Maono yanayoanza siku ya tano, ya mwezi wa sita, katika mwaka wa sita katika sura ya nane ya Ezekieli, yanaendelea hadi sura ya tisa, ambako kuwekewa muhuri kwa mia arobaini na nne elfu kunawakilishwa. Katika kuzungumzia mfano wa kuwekewa muhuri wa sura ya tisa, Dada White anajumuisha sifa ya tabia ya Mungu inayoonyesha kwamba ni katika kizazi cha tatu na cha nne ambako Mungu anawahukumu wasiotii. Kwa hiyo anahusisha ukweli unaohusiana moja kwa moja na amri ya pili, ambayo ni amri inayokataza kuabudu sanamu, kama walivyokuwa ndama wa dhahabu wa Haruni na Yeroboamu.

“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

'Akamwita yule mtu aliyevikwa kitani, aliyekuwa na chombo cha mwandishi cha wino ubavuni mwake; na Bwana akamwambia, Pita katikati ya mji, katikati ya Yerusalemu, ukaweke alama katika vipaji vya nyuso za watu wauguao na waliao kwa ajili ya machukizo yote yafanywayo katikati yake. Na kwa wale wengine akasema masikioni mwangu, Enendeni nyuma yake katika mji, mkapige; jicho lenu lisimwache yeyote, wala msiwe na huruma; waueni kabisa wazee na vijana, wanawali, na watoto wadogo, na wanawake; bali msimkaribie mtu yeyote aliye na ile alama; tena anzeni katika patakatifu pangu. Ndipo wakaanza kwa wale wazee waliokuwa mbele ya nyumba.'

“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

Yesu yuko karibu kuacha kiti cha rehema cha patakatifu pa mbinguni ili kuvaa mavazi ya kisasi na kumimina ghadhabu Yake katika hukumu juu ya wale ambao hawajaitikia nuru ambayo Mungu amewapa. “Kwa kuwa hukumu juu ya tendo ovu haitekelezwi mara moja, kwa hiyo mioyo ya wana wa wanadamu imekaza nia ndani yao kufanya uovu.” Badala ya kulainishwa na uvumilivu na subira ndefu ambayo Bwana amewadhihirishia, wale wasiomuogopa Mungu wala kupenda kweli huutia nguvu mioyo yao katika mwendo wao mbaya. Lakini hata uvumilivu wa Mungu una mipaka, na wengi wanaivuka mipaka hiyo. Wamezidi mipaka ya neema, kwa hiyo Mungu hana budi kuingilia kati na kutetea heshima Yake mwenyewe.

“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

Kuhusu Waamori, Bwana alisema: ‘Katika kizazi cha nne watarudi hapa tena; kwa maana uovu wa Waamori bado haujatimia.’ Ingawa taifa hili lilijulikana kwa kuabudu sanamu na ufisadi, halikuwa bado limejaza kikombe cha uovu wake, na Mungu hangeutoa amri ya kuliharibu kabisa. Watu walipaswa kuona nguvu za Mungu zikidhihirishwa kwa njia iliyo wazi, ili wasibaki na udhuru. Muumbaji mwenye huruma alikuwa tayari kuvumilia uovu wao hadi kizazi cha nne. Kisha, ikiwa hakuna mabadiliko ya kuwa bora yangeonekana, hukumu zake zingewaangukia.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

Kwa usahihi usio na kosa, Yule asiye na kikomo bado anawawekea hesabu mataifa yote. Wakati rehema yake inatolewa kupitia miito ya kutubu, hesabu hii itabaki wazi; lakini takwimu zinapofikia kiwango fulani ambacho Mungu amekiweka, utekelezaji wa ghadhabu yake unaanza. Hesabu hiyo inafungwa. Uvumilivu wa Mungu unakoma. Hakuna tena maombi ya rehema kwa niaba yao.

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

Nabii, alipoutazama mfululizo wa enzi, aliwekewa wakati huu mbele ya maono yake. Mataifa ya enzi hii yamekuwa wapokeaji wa rehema ambazo hazijawahi kuonekana. Wamepewa baraka teule zaidi za mbinguni, lakini juu yao yameandikwa haya: kiburi kilichoongezeka, tamaa ya mali, uabudu sanamu, dharau kwa Mungu, na utovu mkubwa wa shukrani. Wanafunga upesi hesabu yao na Mungu.

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

Lakini kinachonifanya nitetemeke ni ukweli kwamba wale waliopokea nuru kuu zaidi na fursa na mapendeleo makuu wamechafuliwa na uovu uliotamalaki. Wakiathiriwa na wasio wa haki wanaowazunguka, wengi, hata miongoni mwa wale wanaokiri kweli, wamepoa na wamesukumwa na mkondo wenye nguvu wa uovu. Dhihaka ya jumla inayoelekezwa kwa uchaji wa kweli na utakatifu huwasababisha wale wasioungana kwa karibu na Mungu kupoteza kicho kwa sheria Yake. Kama wangefuata nuru na kuitii kweli kutoka moyoni, sheria hii takatifu ingeonekana kuwa ya thamani zaidi kwao inapodharauliwa na kuwekwa kando namna hii. Kadiri dharau kwa sheria ya Mungu inavyozidi kudhihirika, mstari wa utenganisho kati ya waishikao sheria Yake na ulimwengu unazidi kuwa wazi. Upendo kwa amri za Kimungu unaongezeka kwa kundi moja kadiri dharau kwa hizo inavyoongezeka kwa kundi jingine.

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

Mgogoro unakaribia kwa haraka. Takwimu zinazoongezeka kwa kasi zinaonyesha kwamba wakati wa kutembelea kwa Mungu umekaribia. Ingawa anasita kuadhibu, hata hivyo ataadhibu, tena upesi. Wale waendao katika nuru wataona ishara za hatari inayokaribia; lakini hawapaswi kuketi kimya, bila kujali, wakingoja maangamizi, wakijifariji kwa imani kwamba Mungu atawalinda watu wake katika siku ya kutembelea. Si hivyo hata kidogo. Wanapaswa kutambua kwamba ni wajibu wao kufanya kazi kwa bidii kuwaokoa wengine, wakimtazamia Mungu kwa imani thabiti kwa msaada. "Maombi ya bidii ya mwenye haki yanaweza mengi."

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

Chachu ya utauwa haijapoteza kabisa nguvu zake. Wakati ambapo hatari na kudhoofika kwa kanisa ni vikubwa zaidi, kikundi kidogo kinachosimama katika nuru kitakuwa kikiugua na kulia kwa ajili ya machukizo yanayotendwa katika nchi. Lakini zaidi ya yote, maombi yao yataelekezwa kwa niaba ya kanisa kwa sababu wanachama wake wanafanya kama ulimwengu unavyofanya.

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

Maombi ya bidii ya hawa wachache waaminifu hayatakuwa bure. Bwana atakapotokea kama mlipiza kisasi, atakuja pia kama mlinzi wa wote ambao wamehifadhi imani katika usafi wake na wamejilinda wasitiwe doa na ulimwengu. Ni wakati huo ndipo Mungu ameahidi kuwalipizia kisasi wateule wake wanaomlilia mchana na usiku, ijapokuwa anawavumilia kwa muda mrefu.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

Amri ni: 'Pita katikati ya mji, katikati ya Yerusalemu, nawe uweke alama juu ya vipaji vya nyuso vya watu wanaougua na kulia kwa ajili ya machukizo yote yanayotendeka katikati mwake.' Hawa wanaougua na kulia walikuwa wakitangaza maneno ya uzima; waliwakemea, waliwashauri, na kuwasihi. Baadhi ya wale waliokuwa wakimvunjia Mungu heshima walitubu na kunyenyekea mioyo yao mbele zake. Lakini utukufu wa Bwana ulikuwa umeondoka Israeli; ingawa wengi waliendelea na maumbo ya dini, nguvu na uwepo wake vilikosekana. Ushuhuda, juzuu ya 5, 207-210.

To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.

Ili kuyaelewa ipasavyo maono ya kutiwa muhuri kama yalivyowekwa wazi na Ezekieli, ni muhimu sana kuelewa vizazi vinne vya Uadventista. Dada White anaanza kifungu tulichokichagua kwa kurejea moja kwa moja Ezekieli sura ya tisa, na sehemu tuliyochagua pia inamalizika kwa kurejea moja kwa moja Ezekieli sura ya tisa. Katika kifungu hicho anasema kuhusu Ezekieli, “Nabii, akiutazama mbele katika enzi, alionyeshwa wakati huu katika maono yake.” Ezekieli aliona hali zinazotukia wakati wa kutiwa muhuri kwa wale mia arobaini na nne elfu.

In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”

Katika makala iliyotangulia tulionyesha kupitia vifungu vitatu mahsusi kutoka Roho ya Unabii kwamba “walevi wa Efraimu” wa Isaya, ambao katika kifungu hiki wanatambuliwa kama “wazee wa zamani,” na ambao katika vifungu vyote viwili wanawakilisha uongozi wa Yerusalemu (Uadventista), hawawezi kuona kwamba kutakuwa na udhihirisho mkubwa wa nguvu za Mungu kama katika miaka ya zamani. Katika kifungu hiki udhihirisho wenyewe wa nguvu za Mungu wanaokataa kuuona utatokea kama sehemu ya hukumu ya kimungu inayowaletwa juu yao, kwa kuwa imesemwa kwamba, “watu walipaswa kuuona uweza wa Mungu ukidhihirishwa kwa namna iliyo dhahiri, ili waachwe bila udhuru.”

Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?

Uadventista wa Laodikia unakataa kuona udhihirisho wa mvua ya mwisho iliyoanza kunyesha manyunyu tarehe 11 Septemba 2001, lakini wataona kilele cha mvua hiyo wakati ujumbe wa kilio cha usiku wa manane utakaporudiwa katika siku za mwisho. Huo ujumbe ni Uislamu wa ole wa tatu. Je, si kwamba viongozi wa Israeli wa kale, ambao walikuwa wamemsulibisha tu Masihi wao, waliona Roho Mtakatifu akimiminwa siku ya Pentekoste?

The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.

Kifungu hiki kinakitambulisha kanisa, ambalo kwa muktadha linawakilishwa na Ezekieli kama Yerusalemu, na wanachama walio ndani ya kanisa (Yerusalemu) wanapinganishwa na “kikundi kidogo,” ambacho pia kinatambulishwa kuwa ni wale “wanaotembea katika nuru,” nao ni “wachache waaminifu.” Biblia inafundisha kwamba “wengi” wameitwa, lakini “wachache” wamechaguliwa. Maudhui ya kifungu hiki yanajumuisha ghadhabu ya Mungu inayoletwa juu ya watu Wake. Watu wamejiletea hukumu yao wenyewe, lakini Mungu anaweka wazi akisisitiza kwamba ni malaika Wake wanaotekeleza kazi ya maangamizi. Mungu hadanganyi kamwe, na ameahidi kwamba ni Yeye anayewaadhibu wanadamu kwa uovu wao hata kizazi cha tatu na cha nne. Kumhusisha utekelezaji wa hukumu kwa yeyote asiye Mungu ni kukanusha tabia Yake, na kupendekeza kwamba Yeye ni mwongo.

The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.

Kifungu hiki kinaonyesha kwamba wakati malaika waharibifu wa Ezekieli wanapoanza kupita katika Yerusalemu, ndipo "huduma ya hasira yake inaanza." Hasira ya Mungu huanza na Yerusalemu, ambayo ni kanisa lake, yaani Uadventista wa Laodikia.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Kwa maana wakati umefika wa hukumu kuanza katika nyumba ya Mungu; na ikianza kwetu kwanza, mwisho wa wale wasiotii injili ya Mungu utakuwa nini? 1 Petro 4:17.

God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.

Ghadhabu ya Mungu hutekelezwa na malaika wa Mungu, na kazi yao inapuanza, wanaamriwa, "Pigeni wote, na jicho lenu lisione huruma, wala msiwe na huruma: ueni kabisa wazee na vijana, wanawali, watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote aliye na alama; na anzeni katika mahali patakatifu pangu." Ghadhabu ya Mungu hutekelezwa na malaika watakatifu, na jambo tunalotaka kubainisha hapa ni kwamba kuanzishwa kwa huduma ya ghadhabu ya Mungu hufanyika katika kizazi cha nne.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.

Na itakuwa katika siku ya dhabihu ya Bwana, kwamba nitawaadhibu wakuu, na wana wa mfalme, na wote wale waliovaa mavazi ya kigeni. Katika siku ile ile pia nitawaadhibu wote warukao juu ya kizingiti, ambao hujaza nyumba za mabwana wao kwa jeuri na udanganyifu. Na itakuwa katika siku hiyo, asema Bwana, kwamba kutakuwa na kelele za kilio kutoka Lango la Samaki, na mayowe kutoka sehemu ya pili, na kishindo kikubwa kutoka milimani. Pigeni yowe, enyi wakazi wa Makteshi, kwa kuwa wafanyabiashara wote wameangamizwa; wote wabebao fedha wamekatiliwa mbali. Na itakuwa wakati huo, nitaitafuta Yerusalemu kwa taa, na kuwaadhibu watu waliotulia juu ya mashapo yao; wasemao mioyoni mwao, Bwana hatatenda mema, wala hatatenda mabaya. Sefania 1:8-12.