Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.
Danieli sura ya kumi na moja mstari wa kumi na sita na mstari wa ishirini na mbili vyote vinaafikiana na sheria ya Jumapili inayokuja upesi. Utimilifu wa mstari wa kumi mwaka 1989 uliongoza kwenye Vita ya Ukraini mwaka 2014, kama inavyowakilishwa na utimilifu wa mstari wa kumi na moja katika vita vya Rafia mwaka 217 KK. Mstari wa kumi na moja hadi mstari wa kumi na sita pia ni mstari wa kumi na moja hadi mstari wa ishirini na mbili; kwa hiyo, historia iliyofichika ya mstari wa arobaini, kama inavyowakilishwa katika mistari ya kumi na moja hadi kumi na sita, pia inawakilishwa kama historia ya mstari wa kumi na moja hadi ishirini na mbili. Historia iliyofichika ya mstari wa arobaini inawakilishwa na mistari ya kumi na moja hadi ishirini na mbili.
Chapters Eleven through Twenty-two
Sura za Kumi na Moja hadi Ishirini na Mbili
That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.
Historia hiyo iliyofichika pia imewakilishwa katika sura ya kumi na moja hadi ishirini na mbili ya Mwanzo, Mathayo, Ufunuo na Tumaini la Vizazi Vyote. Mashahidi hao wanne wa sura “ya kumi na moja hadi ishirini na mbili” wanapatana na historia iliyofichika, kwa maana historia iliyofichika ni aya ya kumi na moja hadi ishirini na mbili katika Danieli kumi na moja. Kiini cha mashahidi hao wanne daima hutambulisha ishara ya agano, kuanzia na agano la mauti lililowakilishwa na Nimrodi katika sura ya kumi na moja ya Mwanzo na kuishia na kahaba wa Rumi katika sura ya kumi na saba ya Ufunuo.
Seventeen
Kumi na saba
With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.
Isipokuwa Mathayo, mashahidi hao wanne wanaitambulisha sura ya kumi na saba kuwa ni katikati ya kipindi wanachokionyesha. Namba kumi na saba pia inaonekana mara tatu katika unabii ule wa miaka mia mbili hamsini mara tatu ulioanza mwaka 457 KK, 64 na 1776. Mistari miwili kati ya hiyo, (wa kwanza na wa mwisho) inaonyesha katikati pale mstari wa kwanza wa 457 KK ulipoishia mwaka 207 KK na mstari wa mwisho wa 1776 unaishia mwaka 2026. 207 KK ilikuwa kati ya vita vya Raphia na Panium, na 2026 ni muhula wa katikati wa rais wa mwisho wa Marekani.
Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.
Ndani ya mistari mitatu ya miaka mia mbili na hamsini, Ptolemy alitawala kwa muda wa miaka kumi na saba. Kuna miaka kumi na saba kati ya 313 na 330 katika mstari wa Nero, na kulikuwa na miaka kumi na saba kati ya vita vya Raphia mwaka 217 KK na vita vya Panium mwaka 200 KK. Mashahidi watatu kati ya wale wanne wa sura ya kumi na moja hadi ishirini na mbili huonyesha katikati pake hasa kuwa sura ya kumi na saba. Kwa hiyo, historia iliyofichika ya aya ya arobaini inawakilishwa katika aya za kumi na moja hadi ishirini na mbili za sura iyo hiyo, na mashahidi wanne wa sura ya kumi na moja hadi ishirini na mbili hupatana na hizo aya zenyewe hasa. Utimilifu wa kila moja ya unabii zile tatu za miaka 250 hupatana na historia iyo hiyo hasa. Katikati panasisitizwa kama alama ya njia, na hasa panatambulishwa kama ishara ya agano na muhuri wa watu wa Mungu.
Daniel Twelve
Danieli Kumi na Mbili
Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.
Aya ya saba, ya kumi na moja na ya kumi na mbili ya Danieli sura ya kumi na mbili zinatambua kipindi cha mwisho cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Aya ya saba inatambua Desemba 31, 2023, aya ya kumi na mbili inatambua Julai 18, 2020. Kutawanywa kwa aya ya saba kulikokoma mnamo Desemba 31, 2023, ambako kulikuwa kumeanza Julai 18, 2020, kuliwakilishwa katika alfa na omega ya zile aya tatu za wakati wa kinabii zilizoko katika Danieli kumi na mbili. Aya ya katikati ya miaka 1,290 inatambua historia ya 1989 hadi sheria ya Jumapili inayokuja upesi kuwa ni 30, kisha 1,260 hadi kufungwa kwa muda wa rehema kwa wanadamu. Miaka thelathini ikiwakilisha umri wa ukuhani wa wale mia moja arobaini na nne elfu na miaka 1260 ikifananisha ile miezi arobaini na miwili ya mfano ya Ufunuo kumi na tatu.
The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Pauls’ dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.
Unabii wa pande mbili wa siku 30 ukifuatiwa na miaka elfu moja mia mbili na sitini ni ishara ya unabii wa agano wa pande mbili wa Abrahamu na Paulo wa miaka 400 na 430. Katikati ya aya tatu za nyakati katika Danieli kumi na mbili huwakilisha uasi wa herufi ya kumi na tatu, huku pia ikisisitiza agano na kutiwa muhuri kwa wale laki moja na arobaini na nne elfu. Aya hizo tatu pia zinaafikiana na historia iliyofichwa, na huongeza shahidi mwingine wa msisitizo kwamba katikati ni ishara ya agano.
Spring and Fall
Masika na Vuli
With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.
Pamoja na mistari hii yote ni lazima tujumuishe mashahidi watatu wa sikukuu za masika na za vuli zilizoko katika Mambo ya Walawi ishirini na tatu, zikiwa zimepangwa sawasawa na kuunganishwa pamoja na majira ya Kipentekoste katika historia ya msalaba. Hapo sura ni ya ishirini na tatu, ambayo ni ishara ya kazi ya Kristo ya upatanisho. Sura hiyo inaundwa na aya arobaini na nne, zikiiwakilisha kwa ishara tarehe 22 Oktoba, 1844. Tarehe 22 Oktoba inawakilisha siku 22 za mwezi wa Oktoba, zikianza na siku ya kwanza na kuishia siku ya ishirini na mbili, hivyo zikibeba ithibati za alfabeti ya Kiebrania. Oktoba ukiwa mwezi wa kumi, unapozidishwa kwa siku ya ishirini na mbili unatoa 220.
In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.
Katika kalenda ya Kiebrania siku ya kumi ya mwezi wa saba ilikuwa Siku ya Upatanisho, na mara kumi ya saba ni sabini, ishara ya wakati wa rehema ya majaribio. Miaka elfu mbili na mia tatu ilifikia mwisho mwaka wa 1844 malaika wa tatu alipowasili, kama ilivyofananishwa na amri ya tatu iliyoanzisha kipindi hicho. Kulikuwako majuma sabini yaliyowekwa kuwa wakati wa rehema ya majaribio, yaliyotengwa wakati huo kwa Israeli ya kale halisi mwanzoni mwa siku 2,300, na mwishoni mwa siku hizo kipindi cha rehema ya majaribio kwa Israeli ya kisasa ya kiroho kiliwakilishwa na siku ya kumi ya mwezi wa saba, ambayo ni sawa na sabini. Oktoba 22, 1844 ni mfano wa sheria ya Jumapili inayokuja upesi, na hapo ndipo miaka sabini ya mfano ya wakati wa rehema ya majaribio kwa Waadventista Wasabato inaishia, kama ilivyokuwa kwa Wayahudi Stefano alipigwa kwa mawe.
1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.
1844 unawakilisha kipindi ambacho malaika wawili walifika, wa pili katika kukatishwa tamaa kwa kwanza na wa tatu katika kukatishwa tamaa kukuu. “44” unawakilisha ujumbe wa namna mbili kama unavyowakilishwa na aya ya arobaini na nne ya Danieli kumi na moja kuhusu habari zitokazo mashariki na kaskazini. Mambo ya Walawi ishirini na tatu ina aya arobaini na nne zinazoigawa sikukuu takatifu katika majira ya machipuko na ya vuli. Hizo aya arobaini na nne zinawakilisha ujumbe wa namna mbili. Majira hayo mawili yanawakilishwa na aya ishirini na mbili kila moja, hivyo sikukuu zote mbili za machipuko na vuli zinawakilisha herufi ishirini na mbili za kalenda ya Kiebrania. Mashahidi hao wawili wa aya ishirini na mbili wanapoletwa pamoja sambamba na majira ya Pentekoste, huunda mfumo wa hatua tatu.
The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.
Hatua ya kwanza ni alama ya njiani inayoundwa na sehemu tatu zikifuatiwa na siku tano, kama ilivyo ya mwisho kati ya alama hizo tatu za njiani. Alama ya katikati ya njiani ni siku thelathini za mafundisho ya ana kwa ana kutoka kwa Kristo pamoja na wale wanaotiwa mafuta kuwa makuhani kwa ajili ya huduma katika kanisa lishindalo. Mambo ya Walawi ishirini na tatu inapatana na historia iliyofichwa ya aya ya arobaini.
Midpoints
Vituo vya Kati
The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:
Katikati ya mstari wa Mwanzo kuanzia sura ya kumi na moja hadi sura ya ishirini na mbili ni sura ya kumi na saba, ambamo hatua ya pili ya agano la hatua tatu la Ibrahimu na ishara ya tohara viliwekwa. Kiini hasa cha kati cha mistari yote iliyomo katika sura ya kumi na moja hadi ya ishirini na mbili ni Mwanzo 17:22:
But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.
Lakini agano langu nitalisimamisha na Isaka, ambaye Sara atakuzalia wakati huu uliowekwa mwaka ujao. Akaacha kusema naye, naye Mungu akapanda kutoka kwa Ibrahimu. Mwanzo 17:22.
God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.
Mungu alianza kusema na Ibrahimu katika aya ya kwanza, naye akamaliza mazungumzo yake katika aya ya ishirini na mbili; hivyo basi, mazungumzo yote ya agano la tohara yaliwekwa ndani ya muktadha wa kinabii wa herufi ishirini na mbili za alfabeti ya Kiebrania, ilhali dhamira ya zile aya ishirini na mbili ilikuwa ibada ya tohara, iliyopaswa kutekelezwa siku ya nane. Kitovu au sehemu ya katikati ya kifungu cha Mwanzo ni uhusiano wa agano wa Mungu na wale mia moja arobaini na nne elfu, kama unavyowakilishwa na agano la tohara la Ibrahimu. Sehemu ya katikati ya mstari wa sura za Mwanzo kumi na moja hadi ishirini na mbili ni sura ya kumi na saba, na katikati halisi ya sura hiyo ni aya ya ishirini na mbili ambamo Mungu anaacha mazungumzo Yake ya agano na Ibrahimu, hivyo kuiweka sehemu ya katikati katika muktadha wa alfabeti ya Kiebrania yenye herufi ishirini na mbili. Sehemu ya katikati ya hizo aya ishirini na mbili, bila shaka, ni aya ya kumi na moja.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Nanyi mtatahiri nyama ya govi zenu; nayo itakuwa ishara ya agano kati yangu na ninyi. Mwanzo 17:11.
The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.
Sehemu za katikati za vifungu vinne vya sura ya kumi na moja hadi ishirini na mbili katika Biblia zinahusisha mistari mitatu ili kukamilisha wazo la sehemu ya katikati.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Hili ndilo agano langu, ambalo mtalishika, kati yangu na ninyi na uzao wako baada yako: kila mtoto wa kiume miongoni mwenu atatahiriwa. Nanyi mtatahiriwa nyama ya magovi yenu; nayo itakuwa ishara ya agano kati yangu na ninyi. Na mwenye umri wa siku nane atatahiriwa miongoni mwenu, kila mtoto wa kiume katika vizazi vyenu, yeye aliyezaliwa nyumbani, au aliyenunuliwa kwa fedha kwa mtu mgeni awaye yote, asiye wa uzao wako. Mwanzo 17:10–12.
A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”
Ishara ni alama, ambayo huwakilisha bendera. Kifungu hiki kinamhusu yule mwenye bendera ambaye ni wale mia moja arobaini na nne elfu. Mtoto mwanamume alipaswa kutahiriwa siku ya nane, kama vile agano la Nuhu lilivyokuwa pamoja na wale nafsi nane ndani ya safina, hivyo likitumia namba nane kuunganisha agano la Nuhu pamoja na agano la Ibrahimu. Wanapaswa kuwa Wafiladelfia, kwa maana wanapaswa kutahiriwa, jambo ambalo Paulo hulitambulisha kuwa ishara ya kusulubiwa kwa mwili. Mwili unapokuwa umesulubiwa, Uungu wa Kristo huwa ndani, na muungano huo ndio bendera; kwa maana kama vile Sister White anavyosema, “Tabia ya Kristo itakaporejelewa kikamilifu katika watoto Wake, ndipo atakapokuja kwa ajili yao.”
“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.
“Asili ya mwanadamu imeharibika kwa dhambi, na kwa haki imehukumiwa na Mungu mtakatifu. Lakini maandalizi yamefanywa kwa ajili ya mwenye dhambi anayetubu, ili kwa imani katika upatanisho wa Mwana wa pekee wa Mungu, apate kupokea msamaha wa dhambi, kupata kuhesabiwa haki, kupokea kufanywa mwana katika familia ya mbinguni, na kuwa mrithi wa ufalme wa Mungu. Mabadiliko ya tabia hutendwa kwa njia ya utendaji wa Roho Mtakatifu, atendaye kazi juu ya chombo cha kibinadamu, akipandikiza ndani yake, kulingana na shauku yake na idhini yake ya jambo hilo kufanywa, asili mpya. Mfano wa Mungu hurudishwa katika nafsi, na siku baada ya siku hutiwa nguvu na kufanywa upya kwa neema, naye huwezeshwa kwa namna iliyo kamili zaidi na zaidi kuakisi tabia ya Kristo katika haki na utakatifu wa kweli.”
“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.
“Mafuta yanayohitajiwa sana na wale wanaowakilishwa kama mabikira wapumbavu, si kitu cha kutiwa upande wa nje. Wanahitaji kuileta kweli katika patakatifu pa nafsi, ili iweze kutakasa, kusafisha, na kutakasa kwa utakatifu. Si nadharia wanayohitaji; ni mafundisho matakatifu ya Biblia, ambayo si mafundisho yasiyo thabiti, yaliyojitenga-jitenga, bali ni kweli zilizo hai, zinazohusisha masilahi ya milele yanayomlenga Kristo. Ndani yake mna mfumo mkamilifu wa kweli ya kimungu. Wokovu wa nafsi, kwa njia ya imani katika Kristo, ndio msingi na nguzo ya kweli. Wale wanaotumia imani ya kweli katika Kristo huidhihirisha kwa utakatifu wa tabia, kwa utii kwa sheria ya Mungu. Wanatambua kwamba kweli kama ilivyo katika Yesu yafikia mbinguni, na huzunguka umilele. Wanaelewa kwamba tabia ya Mkristo yapaswa kuiwakilisha tabia ya Kristo, na kuwa imejaa neema na kweli. Kwao wanapewa mafuta ya neema, yadumishayo nuru isiyoshindwa kamwe. Roho Mtakatifu moyoni mwa mwamini humfanya kuwa mkamilifu katika Kristo. Si ushahidi wa hakika kwamba mwanamume au mwanamke ni Mkristo kwa sababu huonyesha hisia nyingi za ndani anapokuwa katika mazingira ya kusisimua. Yeye aliye mfano wa Kristo ana kipengele cha ndani kilicho cha kina, thabiti, na chenye kudumu katika nafsi yake, na hata hivyo ana hisia ya udhaifu wake mwenyewe, wala hadanganywi na kupotoshwa na Ibilisi, na kufanywa kujitumainia mwenyewe. Ana ujuzi wa neno la Mungu, naye anajua kwamba yu salama tu anapoweka mkono wake katika mkono wa Yesu Kristo, na kuendelea kumshika kwa uthabiti.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Tabia hufunuliwa na mgogoro. Wakati sauti ya dhati ilipotangaza usiku wa manane, ‘Tazameni, bwana-arusi yuaja; tokeni nje kumlaki,’ wale wanawali waliokuwa wamelala waliinuka kutoka usingizini mwao, ikaonekana ni nani aliyekuwa amefanya maandalizi kwa ajili ya tukio hilo. Pande zote mbili zilikuwa zimepatwa bila kutarajia, lakini mmoja alikuwa amejiandaa kwa hali ile ya dharura, na mwingine akaonekana hana maandalizi. Tabia hufunuliwa na mazingira. Hali za dharura huidhihirisha asili halisi ya tabia. Msiba fulani wa ghafula na usiotazamiwa, kufiwa, au mgogoro, ugonjwa fulani usiotarajiwa au majonzi, jambo lolote linaloiweka nafsi uso kwa uso na mauti, litadhihirisha undani wa kweli wa tabia. Itabainika wazi ikiwa ipo au haipo imani ya kweli katika ahadi za neno la Mungu. Itabainika wazi ikiwa nafsi inategemezwa na neema, kama kuna mafuta katika chombo pamoja na taa.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’
“Nyakati za majaribu huwapata wote. Je, twajiendesha vipi chini ya jaribu na uthibitisho wa Mungu? Je, taa zetu huzima? au bado tunazifanya ziendelee kuwaka? Je, tumejiandaa kwa kila dharura kwa njia ya uhusiano wetu na Yeye aliyejaa neema na kweli? Wanawali watano wenye hekima hawakuweza kuwapa wanawali watano wapumbavu tabia yao. Tabia ni lazima iumbwe na sisi kama watu mmoja mmoja. Haiwezi kuhamishwa kwa mwingine, hata kama mwenye nayo angekuwa tayari kufanya dhabihu hiyo. Kuna mengi tuyawazayo kuwafanyia wengine wakati rehema bado inakawia. Tunaweza kuidhihirisha tabia ya Kristo. Tunaweza kutoa maonyo ya uaminifu kwa wakosao. Tunaweza kukemea, kuonya, kwa uvumilivu wote na mafundisho, tukiyaleta mafundisho ya Maandiko Matakatifu nyumbani moyoni. Tunaweza kutoa huruma ya dhati. Tunaweza kuomba pamoja na kwa ajili ya mmoja na mwenzake. Kwa kuishi maisha ya tahadhari, kwa kudumisha mazungumzo matakatifu, twaweza kutoa mfano wa jinsi Mkristo apasavyo kuwa; lakini hakuna mtu awezaye kumpa mwingine muundo wake mwenyewe wa tabia. Na tulifikirie kwa uzito jambo hili kwamba tunaokolewa, si kama makundi, bali kama watu mmoja mmoja. Tutahukumiwa kulingana na tabia tuliyoiumba. Ni hatari kupuuza kuandaa nafsi kwa umilele, na kuahirisha kufanya amani yetu na Mungu hadi kitandani mwa kufa. Ni kwa shughuli za kila siku za maisha, kwa roho tuidhihirishayo, ndiko tunakoamua hatima yetu ya milele. Yeye aliye mwaminifu katika lililo dogo sana, ni mwaminifu pia katika lililo kubwa. Ikiwa tumemfanya Kristo kuwa kielelezo chetu, ikiwa tumetembea na kutenda kazi kama alivyotupa mfano katika maisha yake mwenyewe, tutaweza kukabiliana na mshangao wa kutisha utakaotujia katika uzoefu wetu, na kusema kutoka moyoni, ‘Si mapenzi yangu, bali yako, yatendeke.’”
“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.
“Ni katika wakati wa rehema ya majaribio, wakati tunaoishi ndani yake, ambapo yapasa tuyatafakari kwa utulivu masharti ya wokovu, na kuishi kulingana na masharti yaliyowekwa katika neno la Mungu. Yatupasa kujielimisha na kujizoeza wenyewe, saa baada ya saa na siku baada ya siku, kwa nidhamu ya makini, ili kutekeleza kila wajibu. Yatupasa kumjua Mungu na Yesu Kristo ambaye amemtuma. Katika kila jaribu ni haki yetu kumtegemea yeye ambaye amesema, ‘Na ashike nguvu zangu, ili afanye amani nami; naye atafanya amani nami.’ Bwana asema kwamba yu tayari zaidi kutupa Roho Mtakatifu kuliko wazazi walivyo tayari kuwapa watoto wao mkate. Basi na tuwe na mafuta ya neema katika vyombo vyetu pamoja na taa zetu, ili tusionekane miongoni mwa wale wanaowakilishwa kama wanawali wapumbavu, ambao hawakuwa tayari kutoka kwenda kumlaki bwana arusi.” Review and Herald, September 17, 1895.
The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.
Bendera ya wale mia moja arobaini na nne elfu waliowakilishwa kwa mfano na tohara ya Ibrahimu na zile roho nane juu ya safina, ndio wale wanawali wenye hekima katika mfano ambao huakisi kikamilifu tabia ya Kristo katika msukosuko unaokuja upesi. Ni jambo linalofaa kabisa kwamba Sister White alihitimisha kifungu hicho kwa kunukuu Isaya, kwa maana ni kifungu kinachorejelea moja kwa moja wakati wa kutiwa muhuri wa wale mia moja arobaini na nne elfu.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.
Katika siku hiyo mwimbieni juu yake, Shamba la mizabibu la divai nyekundu. Mimi, Bwana, ndimi nilindaye; nitalinywesha kila wakati; ili lisidhuriwe na mtu ye yote, nitalilinda usiku na mchana. Ghadhabu haimo ndani yangu; ni nani atakayeniwekea miiba na michongoma juu yangu vitani? Ningepita katikati yake, ningeyateketeza pamoja. Au na ashike nguvu zangu, ili afanye amani nami; naye atafanya amani nami. Atawasababisha wale watokao kwa Yakobo kutiwa mizizi; Israeli itachanua na kuchipuka, nayo itaujaza uso wa dunia matunda. Je! Amempiga yeye kama alivyowapiga wale waliompiga yeye? Au ameuawa sawasawa na machinjo ya wale waliouawa naye? Kwa kipimo, itakapochipuka, utashindana nayo; huizuia pepo yake kali katika siku ya upepo wa mashariki. Kwa hiyo basi uovu wa Yakobo utatakaswa; na haya ndiyo matunda yote ya kuondolewa dhambi yake; hapo afanyapo mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwa vipande vipande, masanamu ya Ashera na sanamu hazitasimama tena. Lakini mji wenye ngome utakuwa ukiwa, na makao yataachwa, nayo yataachwa kama nyika; ndama atakula huko, na huko atalala chini, naye atayateketeza matawi yake. Matawi yake yakikauka, yatavunjwa; wanawake huja, na kuyatia moto; kwa maana ni watu wasio na ufahamu; kwa hiyo yeye aliyewaumba hatawahurumia, na yeye aliyewafanya hatawaonyesha kibali. Isaya 27:2–11.
In the “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.
Katika “siku ya upepo wa mashariki,” wakati uovu wa Yakobo unapotakaswa, na tabaka lile jingine la “watu wasio na ufahamu” wanapokusanywa na kuchomwa, ndipo ulipo wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Katika kipindi hicho, yeye atakaye kufanya amani na Kristo aweza kufanya hivyo, lakini hatua za mwisho ni za haraka.
The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.
Makuhani walipaswa kuwa na umri wa miaka thelathini walipoanza kuhudumu, na wale mia moja arobaini na nne elfu ndio ukuhani wa kifalme wa Petro wanaofanya upya agano na Mungu katika siku za mwisho.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.
Ninyi nanyi, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, ili kutoa dhabihu za kiroho, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo. 1 Petro 1:5.
The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.
Makuhani waliandaliwa kuhudumu katika ibada ya kutiwa mafuta ya siku nane; hivyo, namba nane ni ishara ya ukuhani uliotiwa mafuta ulio ndani ya safina.
Aaron’s Rod
Fimbo ya Haruni
The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.
Ukuhani uliotiwa mafuta wa wale mia moja arobaini na nne elfu unawakilishwa ndani ya sanduku la agano kama fimbo ya Haruni iliyochipua. Fimbo ya Haruni ilipochipua ilitoa utofauti kati ya Haruni na fimbo nyingine za makabila ya Israeli ambazo hazikuchipua. Katika Maandiko, mvua ndiyo inayoleta kuchipua kwa mimea.
All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.
Manabii wote hulenga siku za mwisho; kwa hiyo fimbo ya ukuhani ya Haruni inawakilisha kutiwa mafuta kwa wale mia moja arobaini na nne elfu katika hali inayolingana na Eliya katika Karmeli na Wamilleri mwaka 1844. Inazungumzia hatua ambayo kuna tofauti ya wazi kati ya ujumbe wa kweli na wa uongo wa mvua ya masika. Tofauti hiyo inawekwa wazi na Yoeli anapotambua kwamba “divai mpya” imekatiliwa mbali kutoka kwa tabaka moja. Tabaka ambalo divai mpya imekatiliwa mbali kutoka vinywani mwao ni wale walevi wa Efraimu wa Isaya. Hao pia ni wale waliowashtaki wanafunzi kuwa wamelewa wakati wa Pentekoste, nao ni waasi wa 1888, waliofuata baba zao, waliokuwa waasi wa 1863. Mistari hiyo yote ya unabii inapatana na mstari ambao Dada White anautambua kuwa hutokea wakati ulimwengu unapotambua kwamba Waadventista wamejua kuhusu mipira ya moto ya Nashville kwa takriban miaka mia moja ishirini na mitano, wala hawajasema lolote.
8, Eighty and 81
8, Themanini na 81
The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.
Nambari thelathini na nambari nane ni alama za ukuhani wa wale mia moja na arobaini na nne elfu ambao ni bendera ya siku za mwisho, ambayo inawakilisha muungano wa Uungu na ubinadamu. Nambari nane ni zaka ya nambari themanini, ambayo ni nambari ya wale makuhani shujaa themanini ambao, pamoja na kuhani mkuu, walimpinga mfalme Uzia, aliyejaribu kufukiza uvumba mahali patakatifu. Themanini na moja inawakilisha Uungu uliounganishwa na ubinadamu katika muktadha wa ukuhani wa kanisa lishindalo. Historia ya uasi wa Uzia inaunganisha ukuhani huo wa themanini na moja katika mgogoro wenyewe unaolingana na uasi wa Ptolemy mara tu baada ya vita vya Raphia. Manabii wote hutambulisha siku za mwisho, kwa hiyo ukuhani wa Uungu uliounganishwa na ubinadamu, ambao ni ukuhani wa kanisa lishindalo unaoundwa na makuhani wanadamu themanini na Kuhani Mkuu mmoja wa Kiungu, hutambulishwa katika historia iliyoanza mwaka 2014 wakati Vita vya Ukraini vilipoanzishwa.
The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.
Sura ya katikati ya mstari wa sura kumi na mbili za Mwanzo ni sura ya kumi na saba. Aya ya katikati ya mstari huo wa sura kumi na mbili ni aya ya ishirini na mbili. Aya ya ishirini na mbili huashiria mwisho mahsusi wa mazungumzo kati ya Mungu na Ibrahimu yaliyoanza katika aya ya kwanza, hivyo kuitambulisha aya ya ishirini na mbili kuwa mwisho wa mstari wa kinabii unaobeba alama ya herufi ishirini na mbili za alfabeti ya Kiebrania. Aya ya katikati ya mstari wa aya ishirini na mbili ni aya ya kumi na moja, ambayo nayo ni katikati ya aya tatu zinazotambulisha bendera ya wale elfu mia moja arobaini na nne. Kwa hiyo, aya ya kumi na moja ni katikati ya aya tatu mahsusi, na aya ya kumi na moja huwasilisha ukweli mkuu si wa aya ishirini na mbili tu, bali pia wa aya tatu ambamo imo, hivyo kuzitambulisha aya ya kumi na moja na ya ishirini na mbili kuwa mwanzo na mwisho wa wazo kuu. Hivyo basi, aya ya kumi na moja hadi ya ishirini na mbili katika sura ya kumi na saba ndiyo mada kuu ya sura ya kumi na moja hadi ya ishirini na mbili.
The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.
Katikati ya sura ya kumi na moja hadi ishirini na mbili katika kitabu cha Mathayo ni sura ya kumi na sita.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.
Kisha akawaagiza wanafunzi wake wasimwambie mtu yeyote ya kwamba yeye ndiye Yesu Kristo. Mathayo 16:20.
As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.
Kama ilivyo kwa katikati ya Mwanzo, aya ya ishirini inaashiria mwisho wa mazungumzo mahususi yaliyoanza katika aya ya kumi na tatu wakati Kristo na wanafunzi walipofika Kaisaria Filipi.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Yesu alipofika katika mipaka ya Kaisaria Filipi, akawauliza wanafunzi wake, akisema, Watu hunena kwamba mimi Mwana wa Adamu ni nani? Wakasema, Wengine hunena kwamba wewe u Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Lakini ninyi mwanena kwamba mimi ni nani? Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu, akamwambia, Heri wewe, Simoni Bar-Yona; kwa kuwa mwili na damu havikukufunulia hili, bali Baba yangu aliye mbinguni. Nami nakuambia, ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatashinda juu yake. Nami nitakupa wewe funguo za ufalme wa mbinguni; na lolote utakalolifunga duniani litakuwa limefungwa mbinguni; na lolote utakalolifungua duniani litakuwa limefunguliwa mbinguni. Kisha akawaagiza wanafunzi wake wasimwambie mtu ye yote ya kwamba yeye ndiye Yesu Kristo. Mathayo 16:13–20.
Raphia and Panium
Raphia na Panium
Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.
Si kwamba tu kifungu cha katikati cha Mathayo kinawakilisha mazungumzo na mada iliyo tofauti, bali vilevile kama ishara ya agano katika ushuhuda wa Mwanzo inavyopatana na vita vya Raphia, mazungumzo ya Mathayo yanafanyika katika Kaisaria Filipi, yaani, Panium. Panium ya mstari wa kumi na tano wa Danieli kumi na moja ndiyo kitovu cha mstari wa sura kumi na mbili wa Mathayo, na Raphia ya mstari wa kumi na moja wa Danieli kumi na moja ndiyo kitovu cha mstari wa sura kumi na mbili wa Mwanzo.
The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.
Miaka 250 iliyoanza mwaka 457 KK ilifikia mwisho mwaka 207 KK, katikati ya Rafia ya aya ya kumi na moja na Panium ya aya ya kumi na tano, ndipo ishara ya tohara ya Ibrahimu na ungamo la Petro la Masihi hukutana. Katika mstari wa kitabu cha Mathayo, Petro anashuhudia utambuzi wake wa Kristo, Mwana wa Mungu, katika ubatizo Wake.
Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.
Simoni maana yake ni “yeye asikiaye,” na Barjona maana yake ni “mwana wa hua.” Simoni alikuwa mmoja aliyesikia ujumbe wa ubatizo wa Kristo, wakati Roho Mtakatifu aliposhuka katika mfano wa hua. Ubatizo wa Kristo uliifananisha Agosti 11, 1840, wakati malaika mwenye nguvu wa Ufunuo kumi aliposhuka. Malaika huyo huyo alishuka mnamo 9/11. Petro anawawakilisha wale wanaoitambua 9/11 kuwa ni ujumbe wa kupima wa kizazi cha wale mia na arobaini na nne elfu.
Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.
Petro anawawakilisha wale wanaotumia mbinu ya mstari juu ya mstari. Yeye ni “mwana” wa njiwa, hivyo kama mwana kwa namna ya kiishara analiwakilisha kizazi cha mwisho. Petro ni ishara ya kizazi cha mwisho, na kwa uhesabuji wa kiishara wa jina lake anawawakilisha wale mia moja arobaini na nne elfu. Petro anawakilisha kizazi cha mwisho kinachosikia ujumbe wa kutiwa nguvu Kristo anapoonekana katika mstari wa unabii. Petro aliutambua ujumbe unaohusishwa na ubatizo wa Kristo, na hivyo Petro aliweza kumtambua Yesu kuwa ndiye aliyetiwa mafuta, yaani, Masihi katika Kiebrania na Kristo katika Kigiriki. Petro anawawakilisha wale wanaofahamu kwamba malaika wa Ufunuo kumi na nane aliyeshuka tarehe 9/11, alikuwa pia ameshuka tarehe 11 Agosti, 1840. Petro anawawakilisha wale wanaoelewa 9/11 kuwa alama ya njia ambayo huwekwa imara tu kwa ushuhuda wa mistari miwili au mitatu.
Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.
Ukiri wa Petro ni kwamba 9/11 hutambulisha kuwasili kwa ole wa tatu, ambao ndio ujumbe wa kujaribiwa kwa kizazi cha mwisho. Ukiri huo ndio mahali ambapo jina hubadilishwa. Ibrahimu yuko Rafiya na Petro yuko Paniumi, muda mfupi kabla ya msalaba. Kati ya Paniumi na msalaba Petro atakwenda kuutembelea Mlima wa Kugeuka Sura. Ni huko Paniumi ambako Simoni hubadilishwa kuwa Petro alipotoa ukiri wake wa ujumbe wa kujaribiwa kwa kizazi chake. Kwa wale mia moja arobaini na nne elfu, ujumbe huo wa kujaribiwa ni Uislamu wa ole wa tatu uliowasili katika historia ya kinabii mnamo 9/11.
The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.
Mwanzo wa kupimwa kwa Uadventista ulianza katika 9/11, na mwishoni mwa kupimwa kwa Uadventista ujumbe wa Uislamu wa ole wa tatu hutambulisha ni lini na wapi jina la Simoni linabadilishwa. Ujumbe ambao Petro anauelewa mwishoni, ambao ulifananishwa kwa mfano na ujumbe wa 9/11 hapo mwanzo, ndio ujumbe uliorekebishwa wa mipira ya moto ya Nashville. Hapo Sikukuu ya Baragumu inafika kwa kushirikiana na kupaa kwa bendera na mlango uliofungwa wa Siku ya Upatanisho.
We will continue these things in the next article.
Tutaendelea na mambo haya katika makala inayofuata.