The Hidden History of Verse Forty - Number Thirty-Two

The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”

Ujumbe wa onyo katika kitabu cha Ezekieli ni ‘ishara ya mazingiro.’ Wakati mazingiro yalipoanza, mke wa Ezekieli alikufa, na Ezekieli akaamriwa asiomboleze kifo chake. Kifo chake, pamoja na kutokumwombolezea kwake kifo hicho, kilifananisha mazingiro hayo na uharibifu wa Yerusalemu uliokuwa ukikaribia. Matendo yake na kifo chake vinawakilisha ishara ya onyo, vikifananisha ishara ya onyo ya wakati ujao iliyowekwa mbele na Yesu, kama “chukizo la uharibifu.”

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.

Basi mtakapoliona chukizo la uharibifu, lililonenwa na nabii Danieli, limesimama mahali patakatifu, (asomaye, na afahamu). Mathayo 24:15.

When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:

Wakati viwango vya Waroma vilipowekwa ndani ya viunga vya hekalu, Wakristo waliokuwa Yerusalemu walipaswa kuukimbia mji. Mashahidi wawili wa ishara ya kuharibiwa kwa Yerusalemu wanasisitiza uzito wa kuitambua “ishara” hiyo kabla ya mazingiwa, na ufunuo wa uvuvio unaendelea kubainisha kwamba mashahidi hao wawili hupata “utumizi wao wa moja kwa moja zaidi” katika siku za mwisho. Akinena kuhusu onyo la Kristo la kuharibiwa kwa Yerusalemu kuhusiana na Ezekieli na Yohana wakiwa katika njozi ya hekalu, Dada White aliandika:

“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Ingawa unabii huu ulipata utimizo wa sehemu katika kuangamizwa kwa Yerusalemu, una matumizi ya moja kwa moja zaidi kwa siku za mwisho.

“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.” Testimonies, volume 5, 753.

“Tunasimama katika kizingiti cha matukio makuu na ya kutisha. Unabii unatimizwa upesi. Bwana yuko mlangoni. Muda si mrefu, mbele yetu utafunguliwa kipindi chenye umuhimu mkuu sana kwa wote walio hai. Mabishano ya zamani yatafufuliwa; mabishano mapya yatazuka. Matukio yatakayotekelezwa katika ulimwengu wetu hayajawahi hata kuotwa bado.” Testimonies, juzuu la 5, 753.

In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”

Katika sura ya nne, Ezekieli alielekezwa kuigiza mfano uliokuwa ukisisitiza “ishara ya mazingiwa.” Ezekieli aliigiza mfano mara tano katika kitabu chake, jambo ambalo ndugu zake walikataa kuliona. Ezekieli alisema na ndugu zake mara tano, nao wakakataa kusikia. Mifano yake ya kuigizwa na jumbe zake huonyesha tabaka la mabikira wapumbavu la aina tano wanaokataa kupokea ongezeko la “maarifa” linalohusishwa na mifano yake na maneno yake. Maneno hayo na mifano hiyo yalihusiana moja kwa moja na uangamivu wa Yerusalemu ambao una “matumizi ya moja kwa moja zaidi kwa siku za mwisho.”

Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.

Wewe nawe, mwanadamu, twaa tofali, uliweke mbele yako, ukachore juu yake mji, naam, Yerusalemu. Kisha uuzingire, ukajenge ngome juu yake, ukautupie boma; ukaweke kambi juu yake pia, na kuweka mabehewa ya kubomolea pande zote kuuzunguka. Tena jitwalie kikaango cha chuma, ukakiweke kiwe kama ukuta wa chuma kati yako na mji; nawe uelekeze uso wako juu yake, nao utazingirwa, nawe utauzingira. Hii itakuwa ishara kwa nyumba ya Israeli.

Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.

Lala pia ubavu wako wa kushoto, nawe uuweke juu yake uovu wa nyumba ya Israeli; kwa hesabu ya siku utakazolala juu yake, ndivyo utakavyouchukua uovu wao. Kwa maana nimekuwekea miaka ya uovu wao, kwa hesabu ya siku, siku mia tatu na tisini; ndivyo utakavyouchukua uovu wa nyumba ya Israeli. Na utakapozitimiza, ulale tena juu ya ubavu wako wa kuume, nawe utauchukua uovu wa nyumba ya Yuda siku arobaini; nimekuwekea kila siku kuwa mwaka mmoja. Basi utaelekeza uso wako kuelekea mazingiwa ya Yerusalemu, na mkono wako utakuwa umefunuliwa, nawe utatabiri juu yake. Na tazama, nitakuwekea vifungo, wala hutageuka kutoka ubavu mmoja kwenda ubavu mwingine, hata utakapokamilisha siku za mazingiwa yako. Ezekieli 4:1–8.

Sign

Ishara

The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.

Neno “ishara” linapatikana mara tisa katika kitabu cha Ezekieli. Katika sura ya nne, kuzingirwa kwa Yerusalemu ni “ishara” kwa nyumba ya Israeli. Katika sura ya kumi na mbili, Ezekieli tena ni “ishara” inayotambulisha kuzingirwa na kuangamizwa kwa Yerusalemu.

Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.

Mwanadamu, unakaa katikati ya nyumba ya kuasi, walio na macho ya kuona, lakini hawaoni; wana masikio ya kusikia, lakini hawasikii; kwa maana ni nyumba ya kuasi. Basi, ewe mwanadamu, jitayarishe vifaa vya kuhama, nawe hama mchana mbele ya macho yao; nawe utahama kutoka mahali pako kwenda mahali pengine mbele ya macho yao; huenda wakatafakari, ijapokuwa ni nyumba ya kuasi. Kisha utatoa vifaa vyako mchana mbele ya macho yao, kama vifaa vya kuhama; nawe utatoka jioni mbele ya macho yao, kama wale watokao kwenda utumwani. Chimba ukuta mbele ya macho yao, ukavitoe kwa kupitia humo. Mbele ya macho yao utavibeba begani mwako, na kuvitoa wakati wa macheo ya giza; utafunika uso wako, usije ukaiona nchi; kwa maana nimekuweka kuwa ishara kwa nyumba ya Israeli. Ezekieli 12:2–6.

When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.

Wakati nyumba ya waasi ilipoona mfano uliotendwa kwa vitendo, hawakujua maana yake ilikuwa nini, basi wakamwuliza Ezekieli aeleze.

Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.

Mwanadamu, je, nyumba ya Israeli, nyumba ile ya waasi, hawakukuambia, Unafanya nini? Waambie, Bwana MUNGU asema hivi; Ujumbe huu unamhusu mkuu aliye Yerusalemu, na nyumba yote ya Israeli walio kati yao. Sema, Mimi ni ishara yenu; kama nilivyofanya, ndivyo watakavyofanyiwa wao: watahamishwa na kwenda utumwani. Ezekieli 12:9–11.

The siege of Jerusalem is a sign for God’s people in the latter days.

Kuzingirwa kwa Yerusalemu ni ishara kwa watu wa Mungu katika siku za mwisho.

“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 zaidi si kwa ajili ya wakati wao wenyewe, bali kwa ajili ya wakati wetu, hivi kwamba unabii wao una nguvu kwa ajili yetu. ‘Basi mambo hayo yote yaliwapata wao kuwa vielelezo; tena yakaandikwa ili kutuonya sisi, ambao mwisho wa dunia umetufikia.’ 1 Wakorintho 10:11. ‘Wakifunuliwa ya kuwa si kwa ajili yao wenyewe, bali kwa ajili yenu waliwahudumia mambo hayo, ambayo sasa mmehubiriwa na hao waliowahubirieni Injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo hayo 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 kufungamanisha pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na shughuli zote za kutisha za historia ya Agano la Kale yamekuwa, nayo yanajirudia, katika kanisa katika siku hizi za mwisho.” Selected Messages, book 3, 338, 339.

This Same Day

Siku Hii Hii

Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.

Ezekieli, katika mfano wa kiishara uliotendwa wa ‘mazingiro na uharibifu wa Yerusalemu,’ ni ishara kwa watu wa Mungu katika siku za mwisho.

Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.

Tena, katika mwaka wa tisa, mwezi wa kumi, siku ya kumi ya mwezi huo, neno la Bwana likanijia, kusema, Mwanadamu, andika jina la siku hii, yaani, ya siku hii yenyewe; mfalme wa Babeli amejiweka dhidi ya Yerusalemu siku hii yenyewe.

And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.

Nawe uwanenie mithali nyumba ile ya waasi, ukawaambie, Bwana MUNGU asema hivi; Tia chungu motoni, ukitie, nawe umimine maji ndani yake; kusanya vipande vyake ndani yake, yaani kila kipande kizuri, paja na bega; ukijaze mifupa iliyo teule. Twaa walio teule wa kundi, nawe uchome mifupa chini yake pia, ukakichemshie vizuri, nao waichemshie mifupa yake humo ndani. Basi, Bwana MUNGU asema hivi; Ole wa mji ule wa damu, kwa chungu kile ambamo mna kutu ndani yake, na kutu yake haikutoka ndani yake! Kitoe kipande baada ya kipande; msiangukie kura juu yake. Kwa maana damu yake i katikati yake; aliiweka juu ya jabali tupu; hakuiimina juu ya nchi, ili kuifunika kwa mavumbi; ili ichochee ghadhabu ipande juu, ili kulipiza kisasi; nimeiweka damu yake juu ya jabali tupu, ili isifunikwe.

Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.

Kwa hiyo Bwana MUNGU asema hivi: Ole wake mji wa damu! Mimi nami nitalifanya lundo la kuni kwa ajili ya moto kuwa kubwa. Lundoa kuni, washa moto, uiteketeze nyama, uitiie viungo vizuri, na mifupa na ichomwe. Kisha kiweke tupu juu ya makaa yake, ili shaba yake ipate kuwa moto, na kuungua, na uchafu wake uyeyuke ndani yake, ili takataka yake iteketezwe. Amejichosha kwa uongo, wala takataka yake nyingi haikutoka ndani yake; takataka yake itakuwa katika moto. Katika uchafu wako mna uasherati; kwa sababu nalikutakasa, nawe hukutakasika, hutatakasika tena na uchafu wako hata nitakapofanya ghadhabu yangu itulie juu yako. Mimi, BWANA, nimenena; jambo hilo litakuwa, nami nitalitenda; sitarudi nyuma, wala sitaacha, wala sitajuta; kama zilivyo njia zako, na kama yalivyo matendo yako, ndivyo watakavyokuhukumu, asema Bwana MUNGU.

Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?

Neno la Bwana likanijia tena, kusema, Mwanadamu, tazama, ninakuondolea kwa pigo matamanio ya macho yako; lakini hutalia wala kuomboleza, wala machozi yako hayatamtiririka. Uzuie kulia, usifanye maombolezo kwa ajili ya wafu, jivike kilemba chako kichwani, na uvae viatu vyako miguuni, wala usifunike midomo yako, wala usile mkate wa watu. Basi nikasema na watu asubuhi; na jioni mke wangu akafa; nami nikafanya asubuhi kama nilivyoamriwa. Watu wakaniambia, Je, hutatuambia mambo haya ni nini kwetu, hata unatenda hivi?

Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.

Ndipo nikawajibu, Neno la Bwana likanijia, kusema, Uambie nyumba ya Israeli, Bwana MUNGU asema hivi; Tazama, nitalitia unajisi patakatifu pangu, fahari ya nguvu zenu, tamani ya macho yenu, na kile ambacho nafsi yenu yakihurumia; na wana wenu na binti zenu mliowaacha wataanguka kwa upanga. Nanyi mtatenda kama nilivyotenda mimi: hamtazifunika midomo yenu, wala hamtakula mkate wa watu. Na vilemba vyenu vitakuwa juu ya vichwa vyenu, na viatu vyenu miguuni mwenu; hamtaomboleza wala kulia; bali mtadhoofika katika maovu yenu, na kuombolezana ninyi kwa ninyi. Basi Ezekieli atakuwa kwenu kuwa ishara; sawasawa na yote aliyoyatenda yeye, ndivyo mtakavyotenda; na jambo hili litakapokuja, ndipo mtakapojua ya kuwa mimi ndimi Bwana MUNGU. Ezekieli 24:1–24.

Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.

Ezekieli ni ishara inayotambulisha mwanzo wa kuzingirwa na mwisho wa uharibifu wa Yerusalemu, na baadaye; kufungwa mateka kwa washiriki wa kanisa la Waadventista Wasabato la Laodikia.

“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.

“Kristo alipotazama chini kutoka kilele cha Mlima wa Mizeituni, aliona hali hii ya mambo ikiwamo katika kila kanisa. Maonyo hayo yanawafikia wote wanaofuata katika nyayo za watu wa Yerusalemu, waliokuwa na nuru kubwa namna hiyo. Watu hawa wako mbele yetu kama onyo. Kwa kuyakataa maonyo ya Mungu katika siku hizi zetu, wanadamu wanarudia dhambi ya Yerusalemu. Bwana huona kile ambacho chombo cha kibinadamu hakioni wala hakitaki kuona—matokeo ya mipango yote ya kibinadamu katika Battle Creek. Amefanya yote ambayo Mungu angeweza kufanya. Ameangaza nuru mbele ya macho ya watu, ili dhambi zao zisifike kwenye mpaka ambapo toba haiwezi kuhisiwa. Lakini kwa mchakato mrefu wa kuziacha kanuni zilizo za haki na uadilifu, wanadamu wamejiweka mahali ambapo nuru na kweli, haki na rehema, havitambuliwi. Mwenendo huu umekuwa sehemu ya asili yao yenyewe.” Testimonies, juzuu ya 8, 68.

Two Witnesses of Alpha and Omega

Mashahidi Wawili wa Alfa na Omega

Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.

Ezekieli alikuwa amefanywa bubu kwa njia ya kimiujiza, naye akajulishwa kwamba Yerusalemu utakapoanguka, angeweza tena kusema, na kwamba hapo ndipo angekuwa “ishara.” Kutomwombolezea mke wake kifo chake kwa Ezekieli kuliweka alama ya alfa mwanzoni mwa mazingirwa, na kinywa cha Ezekieli kufunguliwa Yerusalemu ulipoanguka kilikuwa ishara ya omega. Mazingirwa hadi maangamizi yamewekewa alama kwa ishara mwanzoni na mwishoni. Ndani ya mfano huo huo, shahidi wa pili wa ishara ya alfa na omega unaonyeshwa kwa namna ambayo kifo cha “tamaa ya macho ya Ezekieli” ni alfa, na kifo cha “tamaa ya macho” ya watu ndicho ishara ya omega ya kipindi hicho. Kipindi cha mwaka mmoja na nusu kina mashahidi wawili wa alfa na omega. Kifo cha mke wa Ezekieli kiliwakilisha utumwa na kukanyagwa kwa jeshi, na kifo cha omega cha Yerusalemu kiliwakilisha kukanyagwa kwa patakatifu.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.

Basi Ezekieli atakuwa ishara kwenu; kama alivyojifanya ndivyo mtakavyofanya; na jambo hili litakapokuja, ndipo mtakapojua ya kuwa mimi ndimi Bwana MUNGU. Tena, wewe mwanadamu, je! Haitakuwa siku nitakapowaondolea nguvu zao, furaha ya utukufu wao, tamanio la macho yao, na kile walichokielekeza nia zao, wana wao na binti zao, kwamba yeye atakayeponea katika siku hiyo atakuja kwako, akupashe habari hiyo masikioni mwako? Katika siku hiyo kinywa chako kitafumbuliwa kwa ajili yake yeye aliyepona, nawe utasema, wala hutakuwa tena bubu; nawe utakuwa ishara kwao; nao watajua ya kuwa mimi ndimi Bwana. Ezekieli 24:24–27.

Six Deaths

Vifo Sita

The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.

Kifo cha mke wa Ezekieli kinaashiria mwanzo wa kuzingirwa na kifo cha Yerusalemu, ambaye kwa unabii ni bibi-arusi wa Kristo, na kinaonyesha sheria ya Jumapili inayokuja upesi, ambayo inatanguliwa na kipindi kinachowakilishwa na kuzingirwa. Kipindi cha kuzingirwa na maangamizi ni alama mbili tofauti, ijapokuwa zimeunganishwa moja kwa moja. Kuzingirwa ni kipindi cha wakati, na maangamizi ni nukta ya wakati. Maangamizi hayo ni sheria ya Jumapili inayotanguliwa na kipindi cha kuundwa kwa sanamu ya mnyama. Kipindi cha sanamu ya mnyama huhitimishwa kwa alama ya mnyama. Yesu alipobainisha ishara ya kuangamizwa kwa Yerusalemu katika Mathayo ishirini na nne, pia alirejelea siku za Nuhu.

But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.

Lakini kama zilivyokuwa siku za Noe, ndivyo kutakavyokuwa pia kuja kwake Mwana wa Adamu. Kwa maana kama vile katika siku zile za kabla ya gharika walikuwa wakila na kunywa, wakioa na kuolewa, hata siku ile Noe alipoingia katika safina, wala hawakujua mpaka gharika ilipokuja na kuwachukua wote; ndivyo kutakavyokuwa pia kuja kwake Mwana wa Adamu. Mathayo 24:37–39.

In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.

Katika siku za Nuhu, mlango wa rehema ulifungwa, hivyo ukiwa mfano wa sheria ya Jumapili inayokaribia kuja upesi, ambayo nayo pia imefanywa mfano na kufungwa kwa mlango mnamo Oktoba 22, 1844. Kipindi kutoka mkutano wa kambi wa Exeter wa Agosti 12–17 mwaka 1844, kinawakilisha kipindi cha kinabii kinachoongoza kwenye mlango uliofungwa.

In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.

Katika siku za Nuhu, Nuhu alimwakilisha malaika wa tatu, na malaika wa tatu aliwasili kwenye mlango uliofungwa wa Oktoba 22, 1844. Katika siku za Nuhu, ambazo kulingana na Yesu zingekuwa kama “kuja kwake Mwana wa Adamu,” wale malaika watatu wa Ufunuo kumi na nne waliongoza hadi kwenye mlango uliofungwa. William Miller aliwakilisha ujumbe wa malaika wa kwanza, naye alifananishwa na Henoko katika siku za Nuhu. Yuda anautambulisha ujumbe wa Henoko kuwa ni sambamba na ujumbe wa Miller.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.

Na Enoko pia, wa saba tangu Adamu, alitoa unabii juu ya hao, akisema, Tazama, Bwana anakuja pamoja na makumi elfu ya watakatifu wake, Ili kuwahukumu wote, na kuwathibitishia hatia wote wasiomcha Mungu miongoni mwao kwa sababu ya matendo yao yote ya uovu waliyoyatenda kwa namna ya kutomcha Mungu, na kwa sababu ya maneno yao yote makali ambayo wenye dhambi wasiomcha Mungu wamenena juu yake. Yuda 1:14, 15.

Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.

Ujumbe wa malaika wa kwanza wa Miller ulitangaza “hukumu” kama ilivyowakilishwa kwa mfano katika ujumbe wa Henoko. Mwanzo wa Henoko unawekwa alama kuwa yeye ni “wa saba tangu Adamu.” Ujumbe wa Miller ulianza na kuhitimishwa kwa kuwasili kwa “nyakati saba” dhidi ya ufalme wa kaskazini, na miaka arobaini na sita baadaye malaika wa tatu alifika tarehe 22 Oktoba, 1844, wakati “nyakati saba” dhidi ya ufalme wa kusini zilipotimizwa. Wote wawili, Henoko na Miller, ambao walikuwa wajumbe wa saa ya hukumu, walianza kwa kutambulishwa kwa namba saba. Kipindi kilichoanza na Henoko, yule wa saba, kilikoma kwa siku saba ambazo wanyama waliingia ndani ya safina hata mlango ulipofungwa kwa njia ya kimuujiza. Yesu daima huonyesha mwisho kwa mwanzo wake.

Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.

Henoko alimzaa Methusela, naye Methusela akamzaa Lameki. Lameki na Methusela wanawakilisha ujumbe wa malaika wa pili na pia ujumbe wa kilio cha usiku wa manane. Kilio cha usiku wa manane kiliendelea hadi kufungwa kwa mlango, na hivyo kinawakilishwa na Methusela aliyekufa katika mwaka wa gharika. Lameki aliwakilisha ujumbe wa malaika wa pili, naye Lameki alikufa miaka mitano kabla ya gharika. Ile miaka mitano tangu kufa kwa Lameki hadi kufa kwa Methusela wakati mlango ulipofungwa, ilifananisha kifo cha bibi-arusi wa Ezekieli kilichoashiria mwanzo wa kipindi kilichoongoza hadi kwenye kifo cha Bibi-arusi wa Kristo kinachowakilishwa na Methusela.

Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.

Enoko aliwakilisha kwa mfano malaika wa kwanza aliyefika mwaka 1798, Lameki aliwakilisha kwa mfano malaika wa pili aliyefika tarehe 19 Aprili, 1844, na Methusela aliwakilisha kwa mfano kilio cha usiku wa manane kutoka Exeter hadi kwenye mlango uliofungwa wa Oktoba 22, 1844, kilichowakilishwa kwa mfano na Nuhu. Miaka mitano kutoka kifo cha Lameki hadi kifo cha Methusela iliashiria kwa mfano mwaka mmoja na nusu kutoka 587 KK hadi 586 KK. Miaka hiyo mitano kutoka Lameki hadi Methusela inaashiria kwa mfano miaka mitano kutoka 1448 hadi 1453.

On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.

Mnamo tarehe 31 Oktoba, 1448, John Palaiologos alikufa, na ndugu yake, Constantine wa kumi na moja, (Constantine wa mwisho) akatafuta ruhusa kutoka kwa dola ya Kiislamu ya Kituruki ili apande kwenye kiti cha enzi cha Roma ya mashariki. Kunyenyekea kwake tarehe 27 Julai, 1299, kulitimiza ile miaka mia moja na hamsini ya pili ya Ufunuo tisa iliyowekwa katika aya ya kumi. Miaka mitano baada ya kifo cha John Palaiologos, ndugu yake Constantine wa kumi na moja alikufa juu ya kuta za Konstantinopoli wakati Mehmed II alipouteka ufalme wa Kibizanti wa Roma ya mashariki. Mehmed ni mtamkisho wa Kituruki wa Mohammed, hivyo kifo cha Mohammed wa kwanza mwaka 632, kilichoanzisha unabii wa kwanza wa miaka mia moja na hamsini wa Ufunuo tisa, (ulioko katika aya ya tano), na kilichomalizika kwa kifo cha Constantine wa mwisho mikononi mwa ‘Mohammed wa pili’ miaka mia nane ishirini na moja baadaye. Miaka mitano kabla ya kifo chake Mohammed alikuwa ametabiri kuangamia kwa Roma, na jambo hilo likatimizwa na Mturuki aliyeitwa Mohammed wa pili.

Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.

Konstantino wa mwisho, wa kumi na mmoja, alikufa katika vita vya Konstantinopoli, hivyo akiainisha miaka mitano tangu kifo cha ndugu yake Yohana hadi kifo chake mwenyewe. Miaka hiyo mitano ilifananishwa kwa njia ya mfano na miaka mitano tangu kifo cha Lameki, mwana, hadi kifo cha Methusela, baba, miaka mitano baadaye, mlango ulipofungwa juu ya safina. Hivyo, kifo cha mke wa Ezekieli kilifananishwa kwa njia ya mfano na kifo cha Lameki, na pamoja vinatoa ushuhuda kwa kifo cha Yohana Palaiologos mwaka 1448. Kifo kilichofuata cha Methusela kinalingana na kifo cha bibi-arusi wa Kristo na kuangamizwa kwa Yerusalemu mwaka 586 KK, na pamoja vinalingana na kifo cha Konstantino wa kumi na mmoja.

The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.

Mashahidi watatu wa kipindi cha kinabii kinachoanza na kuishia kwa kifo, wanaonyesha kipindi cha kufanyizwa kwa sanamu ya mnyama kinachohitimishwa na chapa ya mnyama, na kinafanana na utangazaji wa kilio cha usiku wa manane katika historia ya Wamilleri na kufanyizwa kwa sanamu ya mnyama kinachohitimishwa na chapa ya mnyama katika historia yetu ya sasa. Chapa ya mnyama itakapotimizwa katika sheria ya Jumapili inayokuja upesi, “kunena” kwa kinabii kutawasili kwa upatano na Ezekieli kuweza “kunena” kwa hiari yake mwenyewe Yerusalemu ilipoharibiwa.

Speaking

Kusema

At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.

Katika sheria ya Jumapili, ambayo imefananishwa kwa mfano na kuangamizwa kwa Yerusalemu, usemi wa kinabii wa Marekani unawekwa alama wakati nabii wa uongo anaponena kama joka.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Kisha nikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili mfano wa mwana-kondoo, naye akanena kama joka. Ufunuo 13:11.

At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.

Katika sheria ya Jumapili, Balaamu humpiga punda wake mara ya tatu, naye punda huyo ndipo ananena.

And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.

Bwana akaifungua kinywa cha yule punda, naye akamwambia Balaamu, Nimekutenda nini hata umenipiga mara hizi tatu? Balaamu akamwambia yule punda, Kwa sababu umenidhihaki; laiti ningekuwa na upanga mkononi mwangu, kwa maana sasa ningekuua. Yule punda akamwambia Balaamu, Je, mimi si punda wako ambaye umempanda tangu nilipokuwa wako hata leo? Je, nimewahi kufanya hivi kwako? Naye akasema, La. Hesabu 22:28–30.

The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.

Nabii wa uongo hunena wakati wa sheria ya Jumapili, na Uislamu pia hunena wakati wa sheria ya Jumapili. Wote wawili, kwa namna ya kinabii, ni manabii wa uongo. Wakati wa sheria ya Jumapili, “maono” ya Habakuki yaliyokawia hunena.

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 bado ni kwa wakati uliowekwa; lakini mwisho wake yatasema, wala hayatadanganya; yajapokawia, yangojee; kwa sababu hakika yatakuja, hayatakawia. Habakuki 2:3.

Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.

Habakuki ndiye nabii wa kweli anayesema kinyume na manabii wa uongo. ‘Maono’ ya Habakuki hunena kupitia kinywa cha Ezekieli, ambaye hapo awali alikuwa bubu, na kisha kinywa chake kufunguliwa. Ahadi ya kuwa kinywa cha Mungu ilitolewa kwa Yeremia.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

Kwa nini maumivu yangu ni ya daima, na jeraha langu halitibiki, ambalo lakataa kuponywa? Je, wewe utakuwa kwangu kabisa kama mwongo, na kama maji yapungukayo? Kwa hiyo Bwana asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ukitoa kilicho cha thamani kutoka katika kilicho kibaya, utakuwa kama kinywa changu; wao na wakurudie wewe, lakini usiwarudie wao. Yeremia 15:18, 19.

At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.

Katika sheria ya Jumapili, miezi tisa ya ububu wa Zakaria ilikoma alipozungumza na kuthibitisha kwamba jina la mwanawe linapaswa kuwa Yohana. Zakaria aliwakilisha uongozi wasioiamini neno la malaika wa tatu, na Yohana aliwakilisha vuguvugu la Eliya, kanisa ambalo lingeandaa njia kwa ajili ya Kuja kwa Kristo mara ya Pili.

And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

Naye Zakaria akamwambia malaika, Nitalijuaje jambo hili? Kwa maana mimi ni mzee, na mke wangu amesonga sana katika umri. Malaika akajibu, akamwambia, Mimi ni Gabrieli, ninayesimama mbele za Mungu; nami nimetumwa kusema nawe na kukuletea habari hizi njema. Na tazama, utakuwa bubu, wala hutaweza kusema, hata siku ile mambo haya yatakapotimizwa, kwa sababu hukuyasadiki maneno yangu, ambayo yatatimizwa kwa wakati wake.

And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.

Nao watu walikuwa wakingojea Zacharia, nao wakastaajabu kwa kuwa alikawia sana hekaluni. Alipotoka, hakuweza kusema nao; wakaona kwamba alikuwa ameona maono hekaluni, kwa maana aliwafanyia ishara, akabaki hana usemi. Luka 1:18–22.

Zacharias was of the eighth course of priests.

Zekaria alikuwa wa zamu ya nane ya makuhani.

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.

Palikuwa katika siku za Herode, mfalme wa Uyahudi, kuhani mmoja aitwaye Zakaria, wa zamu ya Abiya; na mkewe alikuwa miongoni mwa binti za Haruni, na jina lake alikuwa Elisabeti. Nao walikuwa wenye haki wote wawili mbele za Mungu, wakienenda katika amri zote na maagizo ya Bwana bila lawama. Nao hawakuwa na mtoto, kwa sababu Elisabeti alikuwa tasa, nao wote wawili walikuwa wameendelea sana katika miaka yao. Ikawa, alipokuwa akitekeleza huduma ya ukuhani mbele za Mungu kwa utaratibu wa zamu yake, kulingana na desturi ya ukuhani, kura yake ilikuwa kufukiza uvumba alipoingia katika hekalu la Bwana. Na mkutano wote wa watu walikuwa wakisali nje wakati wa kufukiza uvumba. Luka 1:5–10.

All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.

Manabii wote wanawakilisha siku za mwisho, na Zakaria akaingia hekaluni, kama alivyofanya Ezekieli. Alikuwa wa zamu ya nane ya makuhani, jambo linaloweka alama ya mfano wa roho nane katika safina ya Nuhu waliohamia kutoka ulimwengu wa kale kwenda ulimwengu mpya. Yeye pamoja na mke wake walikuwa wasio na lawama, lakini Zakaria angalitilia shaka maneno ya Gabrieli. Vuguvugu la Wamilleri lilianza kama Wafiladelfia (wasio na lawama) lakini likageuka kuwa Walaodikia mwaka 1856. Katika siku za mwisho, ujumbe wa malaika ni ujumbe wa malaika wa tatu, na ujumbe wa Gabrieli kwa Zakaria unawakilisha ujumbe wa malaika wa tatu na pia ujumbe wa Eliya, kama unavyowakilishwa na Yohana Mbatizaji.

And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.

Malaika wa Bwana akamtokea, amesimama upande wa kuume wa madhabahu ya kufukizia uvumba. Naye Zekaria alipomwona, alifadhaika, na hofu ikamwangukia. Lakini malaika akamwambia, Usiogope, Zekaria; kwa kuwa ombi lako limesikiwa; na mkeo Elisabeti atakuzalia mwana, nawe utamwita jina lake Yohana. Naye utakuwa na furaha na shangwe; na wengi watafurahia kuzaliwa kwake. Kwa maana atakuwa mkuu mbele za Bwana, wala hatakunywa divai wala kileo; naye atajazwa Roho Mtakatifu tangu tumboni mwa mamaye. Na wengi miongoni mwa wana wa Israeli atawarudisha kwa Bwana, Mungu wao. Naye atatangulia mbele zake katika roho na nguvu za Eliya, ili kuigeuza mioyo ya baba iwaelekee watoto, na kuwaelekeza wasiotii kwenye hekima ya wenye haki; ili kumwandalia Bwana watu waliotengenezwa tayari. Zekaria akamwambia malaika, Nitajua kwa nini jambo hili? kwa maana mimi ni mzee, na mke wangu amesonga sana siku zake. Malaika akajibu, akamwambia, Mimi ni Gabrieli, nisimamaye mbele za Mungu; nami nimetumwa niseme nawe, na kukupasha habari hizi njema. Luka 1:11–19.

Zacharias doubted that the message of the Elijah to come would be fulfilled.

Zekaria alitia shaka kwamba ujumbe wa Eliya ajaye ungetimizwa.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Tazama, nitawapelekea Eliya nabii kabla haijaja siku ile kuu na ya kutisha ya Bwana; naye ataigeuza mioyo ya baba iwaelekee watoto, na mioyo ya watoto iwaelekee baba zao, nisije nikaija nikapiga nchi kwa laana. Malaki 4:5, 6.

Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.

Dada White, katika muktadha wa kutiwa muhuri kwa Ezekieli katika sura ya tisa, anaeleza kwa nini uongozi wa kanisa la Waadventista Wasabato wa Laodikia ulifanishwa kwa mfano na kutokuamini kwa Zakaria.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘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.’

“Tabaka lile ambalo halihisi huzuni kwa ajili ya kushuka kwao kiroho wenyewe, wala kuomboleza kwa ajili ya dhambi za wengine, litaachwa bila muhuri wa Mungu. Bwana anawapa wajumbe Wake amri, wale watu wenye silaha za kuchinjia mikononi mwao: ‘Nendeni nyuma yake katikati ya mji, mkapige; jicho lenu lisiachilie, wala msiwe na huruma: wekeni kabisa wazee na vijana, wasichana, na watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote aliye na ile alama; nanyi anzieni pa patakatifu Pangu. Ndipo wakaanza kwa wazee waliokuwa mbele ya nyumba.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

“Hapa tunaona kwamba kanisa—patakatifu pa Bwana—lilikuwa la kwanza kuhisi pigo la ghadhabu ya Mungu. Wazee, wale ambao Mungu alikuwa amewapa nuru kubwa na ambao walikuwa wamesimama kama walinzi wa masilahi ya kiroho ya watu, walikuwa wameisaliti amana yao. Walikuwa wamechukua msimamo kwamba hatupaswi kutazamia miujiza na udhihirisho dhahiri wa uweza wa Mungu kama ilivyokuwa katika siku za zamani. Nyakati zimebadilika. Maneno haya huiimarisha kutokuamini kwao, nao husema: Bwana hatatenda mema, wala hatatenda mabaya. Yeye ni mwenye rehema mno hata asiwaadhibu watu Wake kwa hukumu. Hivyo ‘Amani na salama’ ndilo kilio cha watu ambao hawatainua tena sauti yao kama tarumbeta ili kuwaonyesha watu wa Mungu makosa yao na nyumba ya Yakobo dhambi zao. Mbwa hawa bubu wasioweza kubweka ndio wale wanaoupata kisasi cha haki cha Mungu aliyekasirishwa. Wanaume, wasichana, na watoto wadogo wote wanaangamia pamoja.” Testimonies, volume 5, 211.

Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.

Zakaria aliutilia shaka ujumbe wa malaika wa tatu, ambao ni ujumbe wa Eliya unaorudia historia ya Yohana Mbatizaji pamoja na historia ya William Miller.

Five Months

Miezi Mitano

Elisabeth hid her pregnancy for five months.

Elisabeth alificha ujauzito wake kwa muda wa miezi mitano.

And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.

Na baada ya siku hizo mkewe Elisabeti akapata mimba, akajificha muda wa miezi mitano, akisema, Hivi ndivyo Bwana alivyonitendea katika siku zile alizonikumbuka, ili aondoe aibu yangu miongoni mwa watu. Na mwezi wa sita malaika Gabrieli alitumwa na Mungu kwenda mji wa Galilaya, ulioitwa Nazareti. Luka 1:24–26.

Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.

Zekaria alikuwa wa zamu ya nane ya makuhani, akipatana na kutahiriwa kwa mwanawe Yohana siku ya nane, wakati ambao Zekaria angenena tena. Yeye na mwanawe Yohana wanawakilisha zile nafsi nane zilizokuwa katika safina ya Nuhu, ambao walifichwa mbali na mauti iliyoletwa na maji ya gharika kwa muda wa miezi mitano, yaani siku mia moja na hamsini. Siku hizo mia moja na hamsini za mimba na za maji ya gharika zinapatana na vipindi viwili vya miezi mitano katika Ufunuo tisa.

Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.

Zekaria na mwanawe Yohana pia huwakilisha wakati kanisa la saba la Laodikia linapobadilika na kuwa kanisa la nane la Filadelfia. Tangu huduma ya Zekaria katika zamu ya nane hadi tohara ya mwanawe Yohana ya siku ya nane huwakilisha kipindi cha kinabii, ambapo namba nane hutambulisha mwanzo na mwisho. Ndani ya kipindi hicho cha kinabii mna kipindi cha miezi mitano kinachowakilisha kipindi cha kujificha.

The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.

“Kunenwa” kwa unabii kunaitambulisha sheria ya Jumapili iliyo karibu kuja, hivyo Zakaria hunena wakati wa sheria ya Jumapili, wakati mwanawe anapotiwa muhuri, kama inavyowakilishwa na tendo la tohara. Katika historia hiyo, kabla ya sheria ya Jumapili wakati Zakaria anaponena, mwishoni mwa miezi mitano, katika mwezi wa sita Mariamu humtembelea Elisabeti na Roho Mtakatifu humtia mafuta Elisabeti, ambaye kama mwanamke anawakilisha kutiwa mafuta kwa kanisa la Mungu miezi minne kabla ya sheria ya Jumapili iliyo karibu kuja.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.

Mariamu akaondoka siku zile, akaenda kwa haraka mpaka nchi ya vilima, katika mji wa Yuda; akaingia nyumbani mwa Zakaria, akamsalimu Elizabeti. Ikawa, Elizabeti aliposikia salamu ya Mariamu, mtoto mchanga akaruka tumboni mwake; naye Elizabeti akajazwa Roho Mtakatifu. Akasema kwa sauti kuu, akasema, Umebarikiwa wewe kuliko wanawake wote, na kimebarikiwa kilicho tumboni mwako. Limenitokeaje neno hili, hata mama wa Bwana wangu aje kwangu? Kwa maana tazama, mara sauti ya salamu yako ilipoingia masikioni mwangu, mtoto mchanga akaruka tumboni mwangu kwa furaha. Naye amebarikiwa yeye aliyeamini; kwa maana yatatimizwa yale aliyoambiwa na Bwana. Luka 1:39–45.

At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.

Mwisho wa miezi mitano, Elisabeti alisema na Mariamu “kwa sauti kuu,” akimsifu Mariamu kwa kuiamini kwake ujumbe wa Gabrieli, ambao katika siku za mwisho ni ujumbe wa malaika wa tatu. Mume wa Elisabeti, Zakaria, alikuwa ameukataa kwa kutokuamini, lakini si Mariamu. Mariamu aliusikia ujumbe wa Gabrieli miezi mitano baada ya Zakaria, hivyo imani yake katika malaika wa tatu inaonyeshwa kuwa ilikuja baada ya ujumbe uliofichika wa miezi mitano kufunuliwa. Ujumbe uliofichika wa miezi mitano katika siku za mwisho ni miezi mitano ya kwanza ya Ufunuo 9:5. Mariamu analiwakilisha kanisa la siku za mwisho linaloukubali ujumbe wa malaika wa tatu, unaojumuisha kufunguliwa kwa namna ya pekee kwa miezi mitano muda mfupi kabla ya tangazo la sheria ya Jumapili inayokuja upesi kusikika takriban miezi minne baadaye.

At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.

Katika alama za njiani za ziara ya Mariamu, mwendo wa malaika wa kwanza na wa pili, ukiwakilishwa na Zakaria na Elisabeti, unaunganishwa na mwendo wa malaika wa tatu unaowakilishwa na Mariamu na Yusufu. Zakaria anawakilisha afisa kutoka katika kanisa ambalo halikuuamini ujumbe wa malaika wa tatu, na Yusufu, seremala, anawakilisha mwendo unaowakilishwa na kazi ya kujitegemeza. Uadventista unamalizika kama ulivyoanza, na ulianza kama mwendo, si kama mfumo wa kanisa uliopangwa. Mwendo wa wale mia moja arobaini na nne elfu, unaowakilishwa na Yusufu, Mariamu na Kristo, ni jamaa wa moja kwa moja wa mwendo wa Wamilleri unaowakilishwa na Zakaria, Elisabeti na Yohana, na kutokuamini kwa mwaka 1863 kunawakilishwa na Zakaria. Mwaka 1863 unawakilisha kutokuamini kwa ujumbe wa malaika wa kwanza na wa pili, na mwendo wa malaika wa tatu unawakilisha imani ya Mariamu.

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.

“Malaika walitumwa kumsaidia yule malaika mkuu kutoka mbinguni, nami nikasikia sauti ambazo zilionekana kusikika kila mahali, ‘Tokeni kwake, enyi watu Wangu, msije mkashiriki katika dhambi zake, wala msije mkapokea mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu ameyakumbuka maovu yake.’ Ujumbe huu ulionekana kuwa nyongeza ya ujumbe wa tatu, ukiungana nao kama vile kilio cha usiku wa manane kilivyoungana na ujumbe wa malaika wa pili mwaka wa 1844. Utukufu wa Mungu ulikuwa juu ya watakatifu wenye saburi, wanaongoja, nao kwa ujasiri walitoa onyo la mwisho lenye uzito mkuu, wakitangaza kuanguka kwa Babeli na kuwaita watu wa Mungu watoke kwake ili wapate kuepuka hukumu yake ya kutisha.” Early Writings, 277.

The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.

Muungano wa jumbe mbili unawakilishwa na Mariamu kumtembelea Elisabeti, na hatua hiyo ilifika wakati ile miezi mitano iliyofichwa ilipofunuliwa. Hatua hiyo ndiyo mahali unabii mbili huungana na kutangazwa pamoja. Mmoja ulitangazwa na Elisabeti na ule mwingine na Mariamu. Kuungana kwa jumbe mbili kunabainisha wakati kilio cha usiku wa manane huungana na ujumbe wa malaika wa pili, na hilo lilitukia katika historia ya Wamillerite kwenye mkutano wa kambi wa Exeter.

After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.

Baada ya Elisabeth na kisha Mariamu kutoa matangazo yao, “Mariamu akakaa pamoja naye kama miezi mitatu, kisha akarudi nyumbani kwake mwenyewe.” Luka 1:56. Kipindi cha siku sitini na sita kutoka Exeter hadi Oktoba 22, 1844 kinawakilishwa na ile miezi minne, iliyohitimika katika sheria ya Jumapili inayokuja upesi, wakati Zakaria aliponena. Ile miezi minne inawakilisha kipindi cha kutangazwa kwa ujumbe wa kilio cha usiku wa manane, ambao hufika baada ya ujumbe wa miezi mitano iliyofichika.

The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.

Jumbe mbili katika historia ya Wamilleri zilikuwa za malaika wa kwanza na wa pili, na ujumbe wa malaika wa kwanza ulipewa nguvu kwa utimizo wa unabii wa wakati ulioanza kwa kipindi cha miezi mitano, ambao ulifichwa kwa sehemu hadi siku kumi kabla ya kutimia kwake mnamo Agosti 11, 1840, kama ilivyoelezwa na Josiah Litch. Kutiwa nguvu kwa ujumbe wa malaika wa pili kulikuwa kusahihishwa kwa utabiri usio sahihi wa mwaka 1843, kulikotukia katika mkutano wa kambi wa Exeter, kama ilivyoelezwa na Samuel Snow.

The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.

Tangazo la ujumbe wa pande mbili wa kilio cha usiku wa manane linaonyeshwa kuwa kipindi kifupi kabla ya mlango kufungwa, ambacho katika simulizi la Nuhu kilifungua kipindi cha miezi mitano kilichohitimika kwa safina kuketi juu ya mlima Ararati. Kipindi cha kutangazwa kwa kilio cha usiku wa manane huja baada ya kufunuliwa kwa miezi mitano iliyofichwa, ambako kulikuja siku kumi kabla ya Agosti 11, 1840, na pia kilikuja baada ya Bwana kuuondoa mkono Wake kutoka kwa tarakimu alizokuwa amezifunika juu ya chati ya 1843. Siku kumi za Agosti 1 hadi 11 zinapatana na siku sitini na sita za Exeter hadi Oktoba 22, 1844, na ushuhuda wa pande mbili hutambulisha kwamba kufunuliwa kwa miezi mitano iliyofichwa, kukiambatana na kusahihishwa kwa tangazo lisilo sahihi lililoleta kukatishwa tamaa kwa kwanza, hutokea wakati Mariamu anapokutana na kumsalimu Elisabeti katika mwezi wa sita.

At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.

Katika sheria ya Jumapili, Marekani hunena kama joka, punda wa Uislamu hunena, na maono ya Habakuki hunena kupitia kinywa cha Yeremia, Zekaria, na Ezekieli. Katika sheria ya Jumapili, Ezekieli ni ishara, hivyo akiwakilisha bendera inayoinuliwa katika sheria ya Jumapili. Marejeo mawili kati ya yale tisa ya neno “ishara” katika Ezekieli yanazitambulisha “sabato” kuwa ishara ya utakaso inayowakilisha muungano wa Uungu na ubinadamu.

But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.

Lakini nikatenda kwa ajili ya jina langu, lisitiwe unajisi mbele ya mataifa, ambao walikuwa kati yao, ambao machoni pao nilijifanya nijulikane kwao, kwa kuwatoa katika nchi ya Misri. Kwa hiyo nikawatoa watoke katika nchi ya Misri, nikawaleta nyikani. Nami nikawapa amri zangu, nikawaonyesha hukumu zangu, ambazo mtu akizitenda, ataishi kwa hizo.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.

Zaidi ya hayo niliwapa pia Sabato zangu, ziwe ishara kati yangu na wao, ili wajue ya kuwa mimi ndimi Bwana niwatakasaye. Lakini nyumba ya Israeli waliniasi huko jangwani; hawakuenenda katika amri zangu, na hukumu zangu walizidharau, ambazo mtu akizitenda, ataishi kwa hizo; nazo Sabato zangu walizitia unajisi sana. Ndipo nikasema ya kwamba nitawamiminia ghadhabu yangu huko jangwani, ili kuwaangamiza. Lakini nikatenda kwa ajili ya jina langu, lisitiwe unajisi mbele ya mataifa, ambao machoni pao niliwatoa. Tena naliinua mkono wangu kwao huko jangwani, ya kuwa sitawaingiza katika nchi niliyowapa, ijaayo maziwa na asali, ambayo ndiyo utukufu wa nchi zote; kwa sababu walizidharau hukumu zangu, wala hawakuenenda katika amri zangu, bali walizitia unajisi Sabato zangu; kwa maana mioyo yao iliandama sanamu zao. Hata hivyo jicho langu liliwahurumia, nisiwaangamize, wala sikuwafikia mwisho huko jangwani. Lakini nikawaambia watoto wao huko jangwani, Msiende katika amri za baba zenu, wala msizishike hukumu zao, wala msijitie unajisi kwa sanamu zao; mimi ndimi Bwana, Mungu wenu; enendeni katika amri zangu, mkazishike hukumu zangu, na kuzitenda; tena zitakaseni Sabato zangu; nazo zitakuwa ishara kati yangu na ninyi, mpate kujua ya kuwa mimi ndimi Bwana, Mungu wenu. Ezekieli 20:9–20.

Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.

Ezekieli anawakilisha bendera ya wale mia moja na arobaini na nne elfu, na ishara ya Uungu uliofungamana na ubinadamu ni “sabato” za Bwana. Ezekieli ni ishara mwanzoni mwa mazingiwa, naye ni ishara katika kuangamizwa kwa Yerusalemu, anapoinuliwa kuwa bendera. Mwanzoni mwa mazingiwa, wale wanaokataa kuona na kusikia, wanaozitia unajisi “sabato” Zake, nao pia ni ishara.

Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

Ndipo wakaja kwangu baadhi ya wazee wa Israeli, wakaketi mbele yangu. Neno la Bwana likanijia, kusema, Mwanadamu, watu hawa wameziweka sanamu zao mioyoni mwao, nao wameweka mbele ya nyuso zao kikwazo cha uovu wao; je, niulizwe kabisa na wao? Basi, sema nao, uwaambie, Bwana MUNGU asema hivi; Kila mtu wa nyumba ya Israeli awekeaye sanamu zake moyoni mwake, naye akiweka mbele ya uso wake kikwazo cha uovu wake, kisha akimjia nabii; mimi, Bwana, nitamjibu yeye ajaye kulingana na wingi wa sanamu zake; ili nipate kuishika nyumba ya Israeli katika mioyo yao wenyewe, kwa sababu wote wametengwa nami kwa sababu ya sanamu zao.

Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.

Kwa hiyo, liambie nyumba ya Israeli, Bwana MUNGU asema hivi: Tubuni, mkajiepushe na sanamu zenu; na mgeuze nyuso zenu mbali na machukizo yenu yote. Kwa maana kila mtu wa nyumba ya Israeli, au wa mgeni akaaye katika Israeli, anayejitenga nami, na kuviweka sanamu vyake moyoni mwake, na kujiwekea mbele ya uso wake kikwazo cha uovu wake, kisha huja kwa nabii ili kuniuliza kwa njia yake; mimi, BWANA, nitamjibu kwa nafsi yangu mwenyewe. Nami nitaelekeza uso wangu juu ya mtu huyo, na kumfanya kuwa ishara na methali, nami nitamkatilia mbali kutoka katikati ya watu wangu; nanyi mtajua ya kuwa mimi ndimi BWANA. Na ikiwa nabii amedanganywa hapo asemipo neno, mimi BWANA nimemdanganya nabii huyo, nami nitanyosha mkono wangu juu yake, na kumwangamiza kutoka katikati ya watu wangu Israeli. Nao watauchukua adhabu ya uovu wao; adhabu ya nabii itakuwa kama adhabu yake yeye amwulizaye; ili nyumba ya Israeli wasipotee tena mbali nami, wala wasijitie unajisi tena kwa makosa yao yote; bali wawe watu wangu, nami niwe Mungu wao, asema Bwana MUNGU. Ezekieli 14:1–11.

At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.

Huko Nashville, wale walio ndani ya kanisa la Waadventista Wasabato wa Laodikia ambao hawakuamini kama alivyofanya Zakaria; ambao walikuwa “wameshikilia msimamo kwamba hatuhitaji kutazamia miujiza na udhihirisho wa wazi wa uweza wa Mungu kama katika siku za zamani,” kama ilivyowakilishwa na 1840 hadi 1844, watakabiliwa na wale walio nje ya Uadventista kuhusu sababu iliyowafanya washindwe kutoa onyo. Wanakuwa “ishara” ya ujumbe wa uongo wa amani na usalama, ambao huashiria utengano wa wenye hekima na wapumbavu kama ilivyowakilishwa na mahema mawili yanayopingana katika mkutano wa kambi wa Exeter. Wanabeba “ishara” ya ibada ya sanamu na uasi, ilhali Ezekieli anabeba ujumbe wa kweli wa onyo la kinabii. Mwishoni mwa mazingiwa, Yerusalemu unapoharibiwa, ukiiwakilisha sheria ya Jumapili, ishara ya uasi ndiyo chapa ya mnyama, na ishara ya utii ndiyo muhuri wa Mungu.

Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.

Muda wa rehema kwa Uadventista umefungwa kabisa wakati wa sheria ya Jumapili, na kuna ishara ya wenye haki na waovu walio hapo wametiwa alama. Kufungwa kwa muda wa rehema katika sheria ya Jumapili inayokuja upesi ni mfano wa kufungwa kwa muda wa rehema wakati Mikaeli atakaposimama, na hapo ishara ya kufa kwa makutano mengi inawakilishwa na Gogu na Magogu.

And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.

Nao wapitao nchi, kila aonapo mfupa wa mtu, ndipo atausimamishia ishara kando yake, hata wazikaji watakapouzikia katika bonde la Hamongogu. Na jina la mji nalo litakuwa Hamona. Hivyo ndivyo watakavyoitakasa nchi. Ezekieli 39:15, 16.

The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.

Ishara ya agano inatambuliwa katika sura ya thelathini na saba ya Ezekieli ambapo bonde la mifupa mikavu linaletwa uzimani na vijiti viwili vinaunganishwa. Mifupa hiyo huletwa uzimani kwa ujumbe wa Uislamu, unaowakilishwa kama pepo nne, hivyo basi kuashiria Agosti 11, 1840. Vijiti viwili vinaunganishwa kuwa kimoja, hivyo kuwakilisha kuunganishwa kwa ujumbe wa malaika wa pili na ujumbe wa kilio cha usiku wa manane. Mifupa ni kutiwa nguvu kwa malaika wa kwanza na vijiti viwili ni kutiwa nguvu kwa malaika wa pili. Baada ya hayo watu wa Mungu huwa watu Wake teule wa agano wa siku za mwisho, wakiwakilishwa na Yohana, kama wale mia moja arobaini na nne elfu.

Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

Zaidi ya hayo nitafanya nao agano la amani; litakuwa agano la milele nao; nami nitawaweka, na kuwazidisha, nami nitaweka patakatifu pangu katikati yao milele. Maskani yangu nayo itakuwa pamoja nao; naam, nitakuwa Mungu wao, nao watakuwa watu wangu. Nao mataifa watajua ya kuwa mimi, Bwana, ndiye nimtakasaye Israeli, hapo patakatifu pangu patakapokuwa katikati yao milele. Ezekieli 37:26–28.

The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”

Muungano wa Uungu na ubinadamu unawakilishwa kwa njia mbalimbali ndani ya Neno la Mungu, na mfano mmoja ni pale “ngome ya nafsi” iliyo ndani ya asili ya juu ya mwanadamu inapounganishwa na ngome ya patakatifu pa Mungu. Wakati chumba cha kiti cha enzi cha mbinguni, kinachowakilisha ngome ya Mungu, kinapounganishwa na ngome ya asili ya juu ya mwanadamu, watu wa Mungu “hutakaswa,” naye hukaa “katikati yao milele.”

After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.

Baada ya sura ya thelathini na saba, Ezekieli anaweka wazi sura ya thelathini na nane na ya thelathini na tisa, ambamo anawashughulikia Gogu na Magogu kama alama za muungano wa wanadamu walio nje ya watu wa agano teule la Mungu. Katika sura ya arobaini, watu wa agano wa sura ya thelathini na saba wanawakilishwa kama hekalu linaloijaza dunia yote. Sura ya thelathini na nane hadi ya arobaini zinawakilisha kuinuka kwa watu wa agano wa Mungu katika siku za mwisho, kama kunavyowakilishwa na nambari 38 na 40.

We will continue these things in the next article.

Tutaendeleza mambo haya katika makala inayofuata.