I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.

Nimekuwa nikichota kutoka katika kifungu cha Testimonies kinachotoa mielekeo mbalimbali ya ukweli kuhusiana na uzoefu wa Ezekieli, Isaya, na Yohana ndani ya patakatifu. Yohana akageuka ili aione sauti iliyokuwa nyuma yake katika Ufunuo sura ya kwanza.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.

Nalikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, Yale uyaonayo, yaandike katika kitabu, ukatume kwa yale makanisa saba yaliyo katika Asia; kwa Efeso, na kwa Smirna, na kwa Pergamo, na kwa Thiatira, na kwa Sardi, na kwa Filadelfia, na kwa Laodikia. Nami nikageuka ili niione sauti ile iliyosema nami. Nami nilipogeuka, nikaona vinara saba vya taa vya dhahabu. Ufunuo 1:10–12.

From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.

Kutoka katika kisiwa cha Patmo, na kisha kuingia katika patakatifu pa mbinguni, ambapo Yohana anaona maono ya Kristo ambayo Dada White anatufahamisha kwayo, ni yale yale maono ambayo Danieli aliona katika sura ya kumi ya kitabu chake.

“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

“‘Siku zile nilikuwa mimi Danieli nikiomboleza kwa majuma matatu kamili. Sikula chakula kitamu, wala nyama wala divai haikuingia kinywani mwangu, wala sikujipaka mafuta hata kidogo.... Kisha nikainua macho yangu, nikaona, na tazama, mtu mmoja aliyevikwa kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Uphazi. Mwili wake nao ulikuwa kama zabarjadu, na uso wake kama mfano wa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa sana, na sauti ya maneno yake kama sauti ya umati mkubwa’ (Danieli 10:2–6).”

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.

“Maelezo haya yanafanana na yale aliyopokea Yohana Kristo alipofunuliwa kwake katika Kisiwa cha Patmo. Si mwingine bali Mwana wa Mungu mwenyewe aliyemtokea Danieli. Bwana wetu anakuja pamoja na mjumbe mwingine wa mbinguni ili amfundishe Danieli mambo yatakayokuwa katika siku za mwisho.” Sanctified Life, 49.

The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.

Mistari tisa ya kwanza zinaonyesha jinsi Ufunuo wa Yesu Kristo unavyofunuliwa kabla kidogo ya kufungwa kwa muda wa rehema kwa wanadamu. Ufunuo huo alipewa Yesu na Mungu, naye akampa Gabrieli, ambaye alimpa Yohana pamoja na agizo kwa Yohana kuituma ile jumbe kwa makanisa saba. Isaya alipokea agizo lake la kufanya vivyo hivyo katika sura ya sita, na Ezekieli alipokea amri iyo hiyo katika sura ya pili na ya tatu. Yohana ni mfungwa anapopokea agizo lake, Ezekieli na Danieli ni mateka katika Babeli, na Isaya anaishi katika historia ya mfalme mwovu Ahazi wa Yuda.

“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

“Palikuwa na magurudumu ndani ya magurudumu katika mpangilio mgumu sana kiasi kwamba kwa mtazamo wa kwanza yalionekana kwa Ezekieli kana kwamba yote yalikuwa katika machafuko. Lakini yaliposogea, yalikuwa kwa ukamilifu wa ajabu na katika upatano mkamilifu. Viumbe wa mbinguni walikuwa wakiyasukuma magurudumu haya, na juu ya yote, juu ya kiti cha enzi chenye utukufu cha samawi ya yakuti, alikuwapo Yeye wa Milele; na kuzunguka kiti cha enzi kulikuwapo upinde wa mvua uliozingira, nembo ya neema na upendo. Akiwa ameshindwa kabisa na utukufu wa kutisha wa tukio hilo, Ezekieli alianguka kifudifudi, wakati sauti ilipomwamuru ainuke na kulisikia neno la Bwana. Kisha akapewa ujumbe wa onyo kwa ajili ya Israeli.” Testimonies, 751.

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:8.

Kisha nikasikia sauti ya Bwana, ikisema, Nimtume nani, naye ni nani atakayekwenda kwa ajili yetu? Ndipo nikasema, Mimi hapa; nitume mimi. Isaya 6:8.

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate...

“Maono haya alipewa Ezekieli wakati ambapo akili yake ilikuwa imejaa hisia za kutisha za mabaya yajayo. Aliona nchi ya baba zake ikiwa imelala katika ukiwa...”

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. …

“Vivyo hivyo, Mungu alipokuwa karibu kumfunulia Yohana mpendwa historia ya kanisa kwa ajili ya nyakati zijazo, alimpa uhakikisho wa upendo na utunzaji wa Mwokozi kwa watu Wake kwa kumwonyesha ‘Mmoja aliye mfano wa Mwana wa Adamu,’ akitembea katikati ya vinara vya taa, vilivyofananisha makanisa saba. …”

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. …

“Masomo haya ni kwa faida yetu. Tunahitaji kuitegemeza imani yetu juu ya Mungu, kwa maana mbele yetu kabisa kuna wakati utakaopima nafsi za wanadamu. …”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Tunasimama kwenye kizingiti cha matukio makuu na yenye uzito wa kipekee. Unabii unatimizwa upesi. Bwana yupo mlangoni. Karibuni sana kutafunguka mbele yetu kipindi chenye mvuto mkuu mno kwa wote walio hai. Mijadala ya zamani itafufuliwa; mijadala mipya itazuka. Matukio yatakayotekelezwa katika ulimwengu wetu bado hata hayajaotwa. Shetani anafanya kazi kupitia kwa vyombo vya kibinadamu. Wale wanaojitahidi kubadilisha Katiba na kupata sheria inayolazimisha utunzaji wa Jumapili hawatambui sana matokeo yatakayokuwa. Mgogoro uko karibu kabisa kutukabili.”

“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge. …

“Lakini watumishi wa Mungu hawapaswi kujitumainia wenyewe katika dharura hii kuu. Katika maono aliyopewa Isaya, na Ezekieli, na Yohana tunaona jinsi mbingu ilivyounganishwa kwa karibu na matukio yanayotukia duniani, na jinsi ulivyo mkuu uangalizi wa Mungu kwa wale walio waaminifu Kwake. Ulimwengu hauna kukosa mtawala. Mpango wa matukio yajayo umo mikononi mwa Bwana. Ukuu wa mbinguni unashikilia hatima ya mataifa, na pia mambo yahusuyo kanisa Lake, katika usimamizi Wake mwenyewe. …”

“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

“Katika maono ya Ezekieli, Mungu alikuwa na mkono Wake chini ya mabawa ya makerubi. Hili ni kuwafundisha watumishi Wake kwamba ni uweza wa kiungu unaowapa kufanikiwa. Yeye atatenda kazi pamoja nao ikiwa wataacha uovu na kuwa safi katika moyo na maisha.

“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. …

“Nuru yenye kung’aa ikienda katikati ya viumbe hai kwa wepesi wa umeme huwakilisha kasi ambayo kwa hiyo kazi hii hatimaye itasonga mbele hadi kukamilika. …”

“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

“Ndugu, sasa si wakati wa kuomboleza na kukata tamaa, si wakati wa kujitoa kwa shaka na kutokuamini. Kristo sasa hayumo kama Mwokozi katika kaburi jipya la Yusufu, lililofungwa kwa jiwe kubwa na kutiwa muhuri kwa muhuri wa Kirumi; tuna Mwokozi aliyefufuka. Yeye ndiye Mfalme, Bwana wa majeshi; ameketi kati ya makerubi; na katikati ya mzozo na ghasia za mataifa Yeye bado hulinda watu Wake. Yeye anayetawala mbinguni ndiye Mwokozi wetu. Yeye hupima kila jaribu. Yeye hutazama moto wa tanuru ambao lazima uijaribu kila nafsi. Ngome za wafalme zitakapobomolewa, mishale ya ghadhabu ya Mungu itakapopenya mioyoni mwa adui Zake, watu Wake watakuwa salama mikononi Mwake.” Testimonies, juzuu la 5, 752–754.

Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.

Mashahidi wanne wa kibiblia wanathibitisha ukweli kwamba ujumbe wa Ufunuo wa Yesu Kristo umetolewa kwa wale watu wanaowakilishwa kwa mfano na uzoefu wa nabii huyu katika patakatifu. Ni tunapoingia katika patakatifu pa mbinguni ndipo tunapopewa ujumbe ambao tumewekewa amri kuutangaza. “Moto wa tanuru” unaomjaribu “kila nafsi” ni tanuru la Malaki tatu.

But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

Lakini ni nani atakayestahimili siku ya kuja kwake? naye ni nani atakayesimama atakapoonekana? kwa maana yeye ni kama moto wa msafishaji, na kama sabuni ya wafua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wapate kumtolea Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itakapompendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:2–4.

The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.

Msafishaji hujua ya kwamba fedha imekaa motoni kwa muda ufaao wakati fedha hiyo imekuwa safi sana hata inaakisi uso wa msafishaji. Ukweli huu kuhusu jinsi fedha ilivyosafishwa zamani unapatana na kitenzi kisababishi “marah” ambacho Danieli alikiona katika sura ya kumi. Katika siku hizi za mwisho Bwana anawaongoza watu Wake kuingia patakatifuni ili kuwajaribu, kuwatakasa na kuwaondolea uchafu wale wanaowania kuwa sehemu ya bendera ya wale mia na arobaini na nne elfu. Katika kipindi hiki cha wakati, “Yeye atafanya kazi pamoja na” sisi, “ikiwa” sisi “tutaweka mbali uovu na kuwa safi katika moyo na maisha.” Wengine, kama katika Danieli kumi, hukimbia uzoefu huo, lakini wale, wanaowakilishwa na Danieli, wanaoliona ono lile kuu la kioo cha kutazamia la ufunuo wa Yesu Kristo, wataona, kama Isaya anavyoonyesha, midomo yao ikiguswa kwa kaa la moto kutoka madhabahuni, nao watatakaswa na kuandaliwa kutoa ujumbe kwa kanisa lililoasi, na kisha kwa ulimwengu.

The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.

Ujumbe huu unawasilishwa kwa nafsi wale waaminifu katika patakatifu. Mambo ya Walawi ishirini na tatu, yanapowekwa sambamba na majira ya Pentekoste, yamekusudiwa kuakisi Sanduku la agano katika Patakatifu pa Patakatifu Sana. Kwa imani, muundo wa jumbe za sura hiyo unatambulisha alama kuu tatu ndani ya historia takatifu ambamo jaribio la tanuru linatimizwa. Wa kimungu na wa kina sana—muundo wa kinabii wa sura ya ishirini na tatu humwezesha mwanafunzi wa unabii kumtambua Ezekieli katika aya ya kwanza ya sura ya kwanza.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.

Ikawa, katika mwaka wa thelathini, katika mwezi wa nne, siku ya tano ya mwezi huo, nilipokuwa kati ya mateka kando ya mto Kebari, mbingu zikafunguka, nami nikaona maono ya Mungu. Siku ya tano ya mwezi huo, uliokuwa mwaka wa tano wa kutekwa kwake mfalme Yehoyakini. Ezekieli 1:1, 2.

As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.

Kama kuhani katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, Ezekieli yuko katika mwaka wa thelathini wa mzunguko wa kumi na saba wa Yubile, miaka mitano kabla ya lile la tatu kati ya mazingiro matatu ya Yerusalemu yaliyofanywa na Nebukadneza mwaka 587 KK. Mwaka wa thelathini katika fungu hilo ni miaka thelathini baada ya uamsho mkuu zaidi katika historia ya Agano la Kale, nao uko katika siku ya tano ya mwaka wa tano, hivyo kuiweka namba tano juu ya ushuhuda wa Ezekieli. Katika mistari miwili ya mwanzo tunaona thelathini ikitambuliwa mara moja na namba tano ikitajwa mara tatu. Katika muundo wa Mambo ya Walawi ishirini na tatu unaolinganishwa na majira ya Pentekoste, jaribu la pili linalowakilishwa na thelathini lafikia Sikukuu ya Baragumu, siku hizo tano kwa kupaa kwa Kristo, kisha siku tano kwa Siku ya Upatanisho, halafu siku tano kwa alama ya njia inayowakilisha mvua ya kwanza (Pentekoste) na ya mwisho (Vibanda) pia. Muundo huo huwasilisha thelathini, ikifuatwa na hatua tatu za tano. Ezekieli yuko hekaluni na muundo wa Mambo ya Walawi ishirini na tatu ni Sanduku la Agano.

The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.

Historia inathibitisha ukweli kwamba Ezekieli katika hatua hiyo yuko miaka mitano kabla ya kuzingirwa kwa kiishara ambako hufikia tamati kwa kuwakilisha kwa mfano sheria ya Jumapili iliyo karibu kuja, kama inavyowakilishwa na kuangamizwa kwa Yerusalemu. Namba “tano” ni kipengele cha msingi cha mpangilio wa Mambo ya Walawi ishirini na tatu, kama ilivyo namba thelathini.

It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.

Imeonyeshwa katika makala hizi kwamba aya ishirini na mbili za kwanza za sura hii zinapopangiliwa sambamba na aya ishirini na mbili za mwisho, na kisha pamoja mistari hiyo miwili ya aya ishirini na mbili inapopangiliwa sambamba na kipindi cha Kipentekoste, mchakato wa upimaji wa hatua tatu, ambao ndio moto wa tanuru wa Malaki, unaonyeshwa waziwazi. Hatua hizo tatu zina alfa na omega katika hatua ya kwanza na ya tatu, ambayo inajumuisha mfululizo wa alama nne za njia zinazowakilisha hatua moja.

Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.

Pasaka, ikifuatiwa na Sikukuu ya Mikate Isiyotiwa Chachu, ikifuatiwa na sadaka ya malimbuko ya shayiri, kisha siku “tano” hadi mwisho wa Sikukuu ya Mikate Isiyotiwa Chachu. Alama hizo nne za njia zinaunda jaribio la kwanza, na Yesu daima huieleza mwisho kwa mwanzo, na jaribio la tatu pia linaundwa na alama nne za njia. Sikukuu ya Baragumu, kisha kupaa kwa Kristo kikifuatiwa na Siku ya Upatanisho, halafu siku tano baadaye kuwasili kwa Pentekoste na Vibanda. Pentekoste ni ishara ya mvua ya kwanza na Vibanda ni ishara ya mvua ya mwisho. Katika mfano wa Mambo ya Walawi ishirini na tatu, Pentekoste na Vibanda vyote viwili vinaambatana.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

Basi, furahini, enyi wana wa Sayuni, mkamfurahie Bwana, Mungu wenu; kwa maana amewapa mvua ya kwanza kwa kiasi, naye atawateremshia mvua, yaani mvua ya kwanza, na mvua ya mwisho, katika mwezi wa kwanza. Yoeli 2:23.

The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.

Mchakato wa mwisho wa kujaribiwa na kutakaswa ulianza tarehe 31 Desemba 2023. Jaribio la kwanza lilikuwa jaribio la msingi lililoashiriwa na pambano la “wanyang’anyi wa watu wako” ambalo liligawa kundi lililokuwa limekwisha kujaribiwa hapo awali kwa masikitiko ya tarehe 18 Julai 2020.

“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.

“Katika historia na unabii, Neno la Mungu linaonyesha pambano la muda mrefu kati ya ukweli na upotovu. Pambano hilo bado linaendelea. Mambo yaliyokuwapo yatatokea tena. Mijadala ya kale itafufuliwa, na nadharia mpya zitaendelea kujitokeza daima. Lakini watu wa Mungu, ambao katika imani yao na katika kutimizwa kwa unabii wametekeleza sehemu katika kutangaza ujumbe wa malaika wa kwanza, wa pili, na wa tatu, wanajua wanaposimama. Wana uzoefu ulio wa thamani kuliko dhahabu safi. Wanapaswa kusimama imara kama mwamba, wakiushikilia mwanzo wa uthabiti wa tumaini lao kwa uthabiti hadi mwisho.” Manuscript Releases, juzuu ya 1, 47.

In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.

Katika Mambo ya Walawi ishirini na tatu jaribu la kwanza linaonyeshwa kwa mchanganyiko wa kinabii wa matukio matatu, kisha siku tano baadaye kwa mwisho wa mikate isiyotiwa chachu. Pasaka ilikuwa siku ya kwanza, sikukuu ya mikate isiyotiwa chachu ilikuwa siku ya pili, na sadaka ya malimbuko ilikuwa siku ya tatu. Siku tano baadaye sikukuu ya mikate isiyotiwa chachu ilimalizika. Muundo wa kinabii wa la kwanza la majaribu matatu pia unaonyeshwa katika jaribu la tatu na la mwisho. Katika alama hiyo ya tatu, iliyoundwa na alama tatu zikifuatwa na moja, sikukuu ya baragumu ni siku ya kwanza, na kupaa kwa Kristo ni siku tano baadaye, kisha siku ya upatanisho inafuata siku tano baadaye, halafu siku tano baadaye Pentekoste na sikukuu ya Vibanda vyote viwili vinaashiria sheria ya Jumapili iliyo karibu kuja, ambayo inawakilishwa katika kitabu cha Ezekieli kuwa ni uharibifu wa Yerusalemu.

Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.

Kati ya mwisho wa sikukuu ya mikate isiyotiwa chachu na sikukuu ya tarumbeta kuna siku thelathini, ambazo si tu kwamba zinawakilisha ishara ya kuhani, bali pia jaribio la pili kati ya majaribio matatu yanayowakilishwa ndani ya kielelezo cha Kiungu.

The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.

Ubatizo wa Kristo unaonyesha alama tatu za Pasaka, mikate isiyotiwa chachu, na malimbuko, kwa maana alama hizo tatu zinawakilisha kifo cha Kristo, kuzikwa kwake, na ufufuo wake. Hatua hizo tatu hufuatwa na siku tano hadi hatua ya nne, inayowakilishwa na mwisho wa sikukuu ya mikate isiyotiwa chachu. Ubatizo unaonyesha hatua hizo tatu katika wakati mmoja mfupi Yohana alipombatiza Masihi wake. Sikukuu za majira ya kuchipua hutenganisha hatua hizo tatu kwa siku moja kati ya kila moja, na sikukuu za majira ya vuli hutenganisha hatua hizo tatu kwa siku tano.

When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).

Tunapotumia jaribio la kwanza la sikukuu za masika kama mchanganyiko wa alama tatu za njia zinazofuatiwa na alama moja ya njia siku tano baadaye; kisha tukatumia sikukuu za vuli kama alama tatu za njia zinazofuatiwa siku tano baadaye na alama moja ya njia, basi huwekwa muundo wa kinabii unaojumuisha alama ya njia ya alfa ya tatu inayofuatiwa na siku tano, ambayo kisha hufuatiwa na siku thelathini, na jaribio la tatu la sikukuu za vuli kama alama ya njia ya tatu inayofuatiwa na siku tano—muundo huo unaonyesha jaribio la kwanza kuwa linahusu jumla ya siku tano, likifuatiwa na jaribio la pili la siku thelathini linalofikia alama ya njia ya tatu ya siku tano. Tano pamoja na thelathini, pamoja na tano ni arobaini (5 + 30 + 5 = 40).

Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.

Ubatizo wa Kristo ulifuatwa mara moja na siku arobaini, ambazo zilihitimishwa kwa majaribu matatu. Mengi zaidi yanaweza kutambuliwa katika muundo wa Mambo ya Walawi ishirini na tatu kwa kuunganishwa na majira ya Pentekoste, lakini katika ngazi nyingine sura hiyo inaliwakilisha Sanduku katika Patakatifu pa Patakatifu.

The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.

Sikukuu za masika na za vuli katika Mambo ya Walawi ishirini na tatu zimewekwa katikati ya Sabato mbili. Sabato hizo mbili zinawakilisha makerubi wawili wafunikao, na alama za njia za kipindi cha Pentekoste zinazolingana na Mambo ya Walawi ishirini na tatu zinawakilisha Sanduku na makerubi wawili wafunikao. Ezekieli anachukuliwa kuingia patakatifu katika sura ya kwanza, na anapochukuliwa kuingia humo, yuko siku tano kabla ya mazingirwa yanayoongoza kwenye uharibifu wa Yerusalemu, yakifananisha sheria ya Jumapili inayokuja upesi. Sheria ya Jumapili inawakilishwa na Pentekoste na Vibanda katika Mambo ya Walawi ishirini na tatu. Ezekieli yuko katika mwaka wa thelathini, na thelathini ni kipindi cha jaribu la pili kati ya majaribu matatu yanayounda moto wa tanuru wa Malaki tatu. Jaribu la pili linawakilishwa na siku thelathini, kama vile Ezekieli alivyo katika mwaka wa thelathini wa mzunguko wa kumi na saba wa Yubile ulioanza katika Pasaka Kuu ya Yosia, kama wanahistoria wanavyoirejelea. Ezekieli yuko miaka mitano kabla ya mazingirwa yaliyodumu miezi kumi na minane, naye yuko hekaluni, ambamo ndimo katikati ya majaribu matatu ya mwisho yanayosafisha na kutakasa kabisa mabaki. Petro alikuwa huko Kaisaria-Filipi (Paniumi), naye pia katikati ya majaribu matatu, kama inavyowakilishwa na Paniumi (Kaisaria-Filipi), mlima wa Kugeuka Sura, na msalaba.

In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.

Katika mwaka wa 592 KK Ezekieli anafanywa kwa njia ya kimuujiza kuwa “bubu” na husema tu Mungu anapofungua kinywa chake. Hali hiyo yaendelea hadi kuanguka kwa Yerusalemu mwaka wa 585/6 KK. Mungu alikuwa amemsababisha aseme wakati mazingiro yalipoanza, siku ile “tamani ya” “macho” yake ilipokufa, lakini hakuruhusiwa kusema kwa uhuru hadi Yerusalemu, “tamani ya” “macho” ya Israeli, ilipokuwa imeanguka. Kuanguka kwa Yerusalemu kunawakilisha sheria ya Jumapili inayokuja upesi, na hapo ndipo baba yake Yohana Mbatizaji, kuhani wa zamu ya nane, aliyefanywa bubu alipokuwa akihudumu hekaluni, mahali ambapo Ezekieli alikuwapo pia (katika njozi), naye pia alifanywa bubu kwa muda wa karibu miezi tisa. Ilikuwa siku ya nane baada ya kuzaliwa kwa Yohana, Yohana alipokuwa akitahiriwa, ndipo aliruhusiwa kusema. Manabii wawili walifanywa bubu walipokuwa patakatifuni. Nabii wa tatu kufanywa bubu alipokuwa akimtazama Kristo katika patakatifu alikuwa Danieli. Katika sura ya kumi, Danieli yuko patakatifuni, na kama vile anavyoguswa mara ya pili kati ya mara tatu, anafanywa bubu. Katika hatua ya katikati Danieli anafanywa bubu.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.

Naye alipokwisha kusema maneno hayo kwangu, niliinamisha uso wangu kuelekea chini, nikawa bubu. Na tazama, mmoja aliyekuwa kama mfano wa wana wa wanadamu akagusa midomo yangu; ndipo nikafungua kinywa changu, nikasema, nami nikamwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono haya huzuni zimenijia, nami sikubaki na nguvu hata kidogo. Danieli 10:15, 16.

Speaking

Kunena

The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.

Ishara ya “kunena” inadhihirishwa wazi katika sheria ya Jumapili iliyo karibu kuja, wakati Marekani inaponena kama joka, punda wa Balaamu anaponena, na maono ya Habakuki yanaponena wala hayasemi uongo. Manabii watatu waliokuwa bubu, waliofanywa bubu walipokuwa patakatifuni, hunena katika uharibifu wa Yerusalemu. Kwa Zekaria, yeye hunena ili kuthibitisha kwamba jina jipya la mwanawe ni sahihi, hivyo akiwakilisha Wafiladelfia wanaopewa jina jipya.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena kamwe; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, yaani, Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Ufunuo 3:12.

Zachariah was given a tablet to write the new family name of John.

Zekaria alipewa kibao ili kuandika jina jipya la familia la Yohana.

And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

Ikawa, siku ya nane walikuja kumtahiri mtoto; wakamwita Zakaria, kwa jina la baba yake. Na mama yake akajibu, akasema, Sivyo; bali ataitwa Yohana. Wakamwambia, Hakuna mtu katika jamaa yako aitwaye kwa jina hilo. Wakampa baba yake ishara, wakitaka kujua atakavyoitwa. Naye akaomba kibao cha kuandikia, akaandika, akisema, Jina lake ni Yohana. Wote wakastaajabu. Mara moja kinywa chake kikafunguliwa, na ulimi wake ukafunguliwa pia, naye akanena, akamhimidi Mungu. Luka 1:59–64.

John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.

Jina jipya la Yohana linaafikiana na kanisa la Filadelfia, na jina Zekaria linaafikiana na Laodikia kama inavyowakilishwa na kutokuamini kwa Zekaria ujumbe wa malaika wa tatu. Manabii wote hulihusu siku za mwisho, na siku za mwisho ni historia ya malaika wa tatu. Kwa hiyo malaika aliyeleta ujumbe lazima awe malaika wa tatu. Zekaria alikataa kuelewa kwamba Bwana angelipita karibu na kanisa la Waadventista Wasabato wa Laodikia. Yapo zaidi ya kusemwa kuhusu kurejeshwa kwa sauti katika manabii hawa, lakini tutaendelea kusonga kuelekea katika uelewa wa mstari wa kinabii wa Yosia.

Josiah’s Wheel

Gurudumu la Yosia

We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.

Tumeshughulikia mzunguko wa kumi na saba wa Yubile uliyoanza katika Pasaka ya Yosia mwaka 622 KK, lakini mlolongo wa Yosia huanza mapema sana kabla ya mwaka 622 KK. Uasi wa Israeli uliomweka Sauli juu ya kiti cha enzi kama mfalme wa kwanza wa Israeli uliashiria miaka arobaini ambayo mfalme Sauli angetawala, ukafuatiwa na miaka arobaini ambayo mfalme Daudi angetawala, kisha ikafuatiwa na miaka arobaini ambayo Sulemani angetawala. Kule kumkataa Mungu kulikomkera sana nabii Samweli kulitokea mwaka 1097 KK, nako huanza mlolongo wa kinabii wa uasi uliokoma msalabani wakati Wayahudi walipotamka kwamba hawana mfalme ila Kaisari.

But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.

Lakini wakapaza sauti, Mwondoe, mwondoe, msulubishe. Pilato akawaambia, Je, nimwamsulubishe Mfalme wenu? Wakuu wa makuhani wakajibu, Hatuna mfalme ila Kaisari. Yohana 19:15.

In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.

Katika mwaka wa 1097, wafalme watatu wangetawala kwa miaka arobaini kila mmoja hadi kifo cha Sulemani mwaka wa 977 KK, ambapo ufalme ndipo ulipogawanyika kuwa kaskazini na kusini.

And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.

Na baadaye wakatamani mfalme; naye Mungu akawapa Sauli mwana wa Kishi, mtu wa kabila la Benyamini, kwa muda wa miaka arobaini. Matendo 13:21.

David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.

Daudi alikuwa na umri wa miaka thelathini alipoanza kutawala, naye akatawala miaka arobaini. Huko Hebroni alitawala juu ya Yuda miaka saba na miezi sita; na huko Yerusalemu alitawala miaka thelathini na mitatu juu ya Israeli wote na Yuda. 2 Samweli 2:4, 5.

Solomon’s reign began in 971 BC; the foundation of the Temple was laid in Solomon’s fourth year (967 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7). The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.

Utawala wa Sulemani ulianza mwaka 971 KK; msingi wa Hekalu uliwekwa katika mwaka wa nne wa Sulemani (967 KK). Ujenzi ulidumu miaka saba (1 Wafalme 6:37–38), na Hekalu likakamilika katika mwezi wa nane wa mwaka wa kumi na mmoja wa Sulemani. Kuwekwa wakfu rasmi kulifanyika katika mwezi wa saba (mwezi wa Ethanimu), wakati wa Sikukuu ya Vibanda (1 Wafalme 8; 2 Mambo ya Nyakati 5–7). Wafalme, Hekalu, na taifa, kila kimoja, vinawakilishwa katika historia kwa kipindi cha miaka mia nne na tisini ambacho huainisha kwa uwazi kipindi cha kinabii kuhusiana ama na wafalme, ama na Hekalu, ama na taifa.

Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.

Danieli alichukuliwa mateka mwaka 607 KK, ingawa wengi wa wanahisabu nyakati wa kibiblia hutambua mwaka 605 KK. Kumbukumbu ya kihistoria ni lazima ilingane na ushuhuda wa kinabii, na ishara ya matukio yaliyowekwa kihistoria kwenye mstari wa historia unaoanza na shauku ya kutaka mfalme mwaka 1097 KK inawataka mashahidi kadhaa wa kinabii kwamba mwaka 607 KK ndio matumizi sahihi, wala si 605 KK. Mwaka 607 KK unaashiria mwisho wa miaka mia nne na tisini katika mstari wa wafalme, lakini pia unaanzisha mojawapo ya vielelezo vitatu vya msingi vya miaka sabini vinavyojitokeza katika mstari huo. Mwaka 607 KK unaashiria mwisho wa miaka sabini iliyoanza kwa kufungwa mateka kwa Manase mwaka 677 KK. Kielelezo cha kwanza cha ishara ya miaka mia nne na tisini (ambacho kina mashahidi watatu katika mstari huo), kinahitimika mahali ambapo mmoja wa mashahidi watatu wa miaka sabini anaishia na shahidi mwingine wa miaka sabini anaanza; muundo wa kihisabati hushuhudia mwaka 607 KK, licha ya wazo kwamba Danieli alichukuliwa mateka mwaka 605 KK.

Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.

Ndani ya mstari huo ulio na kipindi cha miaka 490 kinachohusishwa na wafalme tangu 1097 KK hadi 607 KK, pia mna miaka 490 kutoka kuwekwa wakfu kwa Hekalu la Sulemani hadi kuwekwa wakfu kwa Hekalu la baada ya uhamisho na Zerubabeli mwaka 516 KK. Miaka hiyo 490 inajumuisha miaka 420 kutoka kuwekwa wakfu kwa Sulemani katika mwaka wake wa kumi na mmoja, ikiongezwa na miaka 70 ambayo Hekalu lilikuwa ukiwa wakati wa utumwa, na kufanya jumla ya miaka 490. Amri ya tatu ya Artashasta ilikuja miaka 59 baadaye, mwaka 457 KK, nayo huashiria mwanzo wa miaka 490 iliyokuwa “imeamriwa” (imekatwa, Danieli 9:24) kwa ajili ya watu wa Mungu, ambayo ilifikia mwisho wake katika mwaka wa 34 wakati wa kupigwa mawe kwa Stefano. Bila shaka, zipo shuhuda nyingine nyingi za kina za kiwakati katika mstari wa unabii unaoanza na uasi wa msingi wa kumkataa Mungu na Roho ya Unabii mwaka 1097 KK na kuishia wakati Stefano alipomwona Kristo amesimama mkono wa kuume wa Mungu. Ndani ya ushuhuda huu tunaipata gurudumu la kinabii la Yosia.

I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.

Nasema “uasi wa msingi,” kwa maana mwanzo wa mstari huo hutambulisha wakati Israeli walipomkataa Mungu kuwa Mfalme, katika shauku yao ya kuwa na mfalme wa kidunia, hivyo kuashiria msingi wa ufalme wa kibinadamu wa Israeli. Pia ninaandika haya kwa ajili ya gurudumu la Yosia, ambalo maana yake ni “msingi wa Mungu,” ni ishara ya msingi wote wawili na ya uasi wa msingi wa watu wa Mungu.

When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.

Wakati Sulemani alipokufa na yale makabila kumi na mawili yakagawanyika kuwa kaskazini na kusini, kuwekwa wakfu kwa mfumo bandia wa ibada kwa Yeroboamu kulikemewa na yule nabii asiye mtii, na karipio lake lilikuwa na unabii wa mfalme ajaye aitwaye Yosia. Katika ule uasi wa msingi wa Yeroboamu na wa yale makabila kumi ya kaskazini, ulitabiriwa unabii wa Yosia na uamsho wake unaotiwa alama na Pasaka Kuu ya mwaka 622 KK. Uamsho huo uliletwa kwa kugunduliwa kwa maandishi ya Musa na kwa kutangazwa kwa hukumu juu ya watu wa Mungu kwa sababu ya uasi wao wa daima. Maneno kutoka katika maandishi ya Musa yaliposomwa kwa mfalme Yosia, yalizaa uamsho mkuu kuliko yote katika historia ya Agano la Kale. Unabii wa mtoto wa wakati ujao kuzaliwa aitwaye Yosia pia ulikuwa sehemu ya hukumu ya kinabii dhidi ya ule uasi wa msingi uliomwelekezwa dhidi ya mfalme Yeroboamu na yule nabii asiye mtii.

The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.

Laana ya Musa, kama Danieli aiitavyo, ni ile “nyakati saba” ya Mambo ya Walawi ishirini na sita, nayo ikawa ugunduzi wa msingi wa William Miller, ambaye ni ishara ya kweli za msingi za Uadventista. Kutiwa nguvu kwa ujumbe wa Miller tarehe 11 Agosti, 1840 kuliletwa kupitia kazi ya “Yosia” Litch katika 1838 na 1840. Mwaka 1863 misingi hiyo iliwekwa kando, na “nyakati saba” ikawa ishara si ya kweli za msingi za Wamillerite wa Filadelfia pekee, bali pia ishara ya uasi wa Umillerite wa Laodikia dhidi ya misingi hiyo. Historia ya Wamillerite wa malaika wa kwanza na wa pili inayo ishara ya “Yosia,” ambayo itarudiwa kwa kila herufi katika historia ya wale mia moja arobaini na nne elfu. Gurudumu la Yosia linafika nyuma hadi kwenye uchawi wa mfalme Sauli na kisha hadi kabisa kwenye kutapikwa nje kwa kanisa la Waadventista Wasabato wa Laodikia wakati wa sheria ya Jumapili. Gurudumu la Yosia katika Ezekieli sasa liko katika mchakato wa kufunuliwa kama kilele cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala inayofuata.