My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Hamu yangu ni kuwasilisha ushuhuda wa kinabii wa Yoeli kwa namna ambayo ushuhuda huo utambulike katika yale ambayo Petro alikuwa akisema na kufanya siku ya Pentekoste. Nina uhakika kwamba Biblia iko wazi kuhusu kile Petro alichokuwa akifanya na kusema siku ya Pentekoste, lakini ninatafuta kuelewa kile ambacho Petro alikuwa akiashiria kwa kinabii katika historia ya mvua ya mwisho, alipowasilisha ujumbe wa Pentekoste kama utimilifu wa unabii wa kitabu cha Yoeli.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Petro ni ishara ya watu wa Mungu waliobaki, na haonyeshwi tu katika Pentekoste, bali pia katika Kaisarea Filipi katika Mathayo 16. Kaisarea Filipi inatajwa katika mistari ya kumi na tatu hadi kumi na tano ya Danieli 11, mistari mitatu inayoweka wazi pambano lililotimizwa kwa mara ya kwanza katika kipindi cha kihistoria wakati Kaisarea Filipi ilipoitwa Paniumi. Mistari kumi na tatu hadi kumi na tano yanatangulia mstari wa kumi na sita, unaotambulisha sheria ya Jumapili nchini Marekani. Mstari wa kumi unatambulisha kusambaratika kwa Umoja wa Kisovieti mwaka 1989. Mistari kumi hadi kumi na sita ya Danieli 11 yanawakilisha kipindi cha kuanzia 1989 hadi sheria ya Jumapili, na kipindi hicho ndicho “historia iliyofichwa” ya mstari wa arobaini wa sura hiyo hiyo.

The Hidden History in BOLDFACE

Historia iliyofichwa kwa herufi nene

1798

elfu moja mia saba tisini na nane

And at the time of the end shall the king of the south push at him:

Na wakati wa mwisho mfalme wa kusini atamshambulia:

1989

elfu moja mia tisa themanini na tisa

But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

Lakini wanawe watachochewa, nao watakusanya umati mkubwa wa vikosi vyenye nguvu; na mfalme wa kaskazini atakuja juu yake kama kisulisuli, pamoja na magari, na wapanda farasi, na merikebu nyingi; naye ataingia katika nchi, naye atafurika na kupita. Naye mmoja atakuja kwa hakika, naye atafurika na kupita; kisha atarudi, na atachochewa, hata ngome yake.

2014 the battle of Raphia

2014 vita vya Raphia

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

Na mfalme wa kusini atachochewa na ghadhabu, atatoka apigane naye, yaani na mfalme wa kaskazini; naye ataandaa jeshi kubwa; lakini jeshi hilo litatolewa mikononi mwa mfalme wa kusini. Na akisha kuliondoa lile jeshi, moyo wake utainuliwa; naye atawaangusha makumi mengi ya maelfu; lakini hata kwa hivyo hatatiwa nguvu.

The battle of Panium (Caesarea Philippi)

Vita vya Panium (Caesarea Philippi)

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

Kwa maana mfalme wa kaskazini atarejea, naye atatoa jeshi kubwa kuliko lile la kwanza, na kwa hakika atakuja baada ya miaka fulani akiwa na jeshi kubwa na mali nyingi.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

Na katika nyakati zile wengi watainuka kinyume na mfalme wa kusini; pia wanyang'anyi wa watu wako watajikuza ili kuyathibitisha maono; lakini wataanguka.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

Basi mfalme wa kaskazini atakuja, ataweka boma la kuzingira, na kuteka miji iliyoimarishwa sana; na majeshi ya kusini hayataweza kuhimili, wala watu wake wateule, wala hakutakuwa na nguvu za kuhimili.

The Sunday law in the USA

Sheria ya Jumapili nchini Marekani

But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

Lakini yeye atakayekuja kumpinga atafanya kadiri apendavyo, na 'hakuna atakayesimama' mbele yake; naye 'atasimama' katika nchi tukufu, ambayo kwa mkono wake itateketezwa. Ataingia pia katika nchi tukufu, na nchi nyingi zitaangushwa; lakini hawa wataokoka mkononi mwake, yaani Edomu, na Moabu, na wakuu wa wana wa Amoni. Ataunyosha mkono wake pia juu ya nchi; na nchi ya Misri haitaokoka. Danieli 11:40, 10-16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Wakati Petro yuko kinabii katika Kaisarea Filipo (Panium), na katika Pentekoste ni wakati wa mvua ya mwisho, ambao unamweka katika 'historia iliyofichwa' ya mstari wa arobaini. Ninanuia kuzungumzia Vita ya Ukraine ya sasa inayowakilishwa katika mstari wa kumi na moja wa sura ya kumi na moja na vita ijayo ya Panium ya mistari ya kumi na tatu hadi kumi na tano inayoongoza kwenye Vita ya Tatu ya Dunia, ambavyo ni matukio ya nje kati ya 1989 na sheria ya Jumapili, lakini kwa sasa tunatambua historia ya malaika wa tatu kuanzia tarehe 22 Oktoba 1844 hadi kuundwa kwa kanisa la kisheria mnamo 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Mstari unaonyesha kuwasili kwa malaika wa tatu mnamo 9/11 (1844) hadi sheria ya Jumapili (1863). Sheria ya Jumapili iliashiriwa na Tamko la Ukombozi lililotangaza uhuru, hivyo ikiashiria sheria ya Jumapili ambapo uhuru unaondolewa. Uhuru uliotangazwa na rais wa kwanza wa Chama cha Republican, ukiwa mfano wa uhuru utakaondolewa na rais wa mwisho wa Chama cha Republican-ambaye kwa unabii amekusudiwa kuwa dikteta wakati wa sheria ya Jumapili.

“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

“Wakati taifa letu litakapokana misingi ya serikali yake hadi kutunga sheria ya Jumapili, Uprotestanti katika tendo hili utaungana mikono na Upapa; haitakuwa kitu kingine ila kuupa uhai utawala wa kiimla ambao kwa muda mrefu umekuwa ukivizia kwa shauku fursa ya kurejea tena kwa nguvu katika udikteta wa kivitendo.” Testimonies, juzuu ya 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

Mwaka 742 KK ulikuwa historia ya alfa iliyozindua unabii wa wakati wa Isaya 7:8, ambao ulifikia utimilifu wa omega mwaka 1863. Mwaka 742 KK, Ahazi, mfalme wa ufalme wa kusini wa Yuda, alikuwa akiingia katika vita vya wenyewe kwa wenyewe dhidi ya makabila kumi ya kaskazini yaliyounda ufalme wa kaskazini. Historia ya mwaka 742 KK ilidhihirishwa katika Yuda, nchi tukufu halisi ya Maandiko, iliyokaliwa na Wayahudi wa kweli, na kuwakilishwa katika kifungu hicho na mfalme mwovu na mpumbavu Ahazi—hivyo ikiwakilisha kwa mfano historia ya omega ya mwaka 1863. Historia ya omega ya mwaka 1863 inatimia katika kipindi ambacho Marekani inatawala kama mnyama wa nchi, ufalme wa sita katika unabii wa Biblia. Marekani ni nchi tukufu ya kiroho, inayoundwa na Ukristo wa Kiprotestanti ambao, kibiblia, ni Wayahudi wa kiroho. Vita vya wenyewe kwa wenyewe kati ya kaskazini na kusini mwaka 742 KK katika historia ya alfa vilionyesha vita vya wenyewe kwa wenyewe kati ya kaskazini na kusini katika historia ya omega ya mwaka 1863. Pamoja, mashahidi hao wawili wanaonyesha historia ya nje inayoelekea kwenye sheria ya Jumapili, ambako nchi tukufu ya kiroho itagawanywa tena katika makundi mawili.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Mnamo 742 K.K., nguvu ya kaskazini iliwakilisha muungano kati ya makabila kumi ya kaskazini ya Israeli na Siria, hivyo ikifananisha muungano na nguvu ya nje, kama ilivyotimia wakati msaada wa Upapa uliounga mkono utumwa ulipotolewa kwa majimbo ya kusini yaliyounga mkono utumwa katika Vita vya wenyewe kwa wenyewe. Mshirika wa nje wa Siria mnamo 742 K.K., na mshirika wa nje wa Upapa katika Vita vya wenyewe kwa wenyewe, hutambulisha muungano wa wanaglobali wa dunia na Wanademokrasia wanaglobali katika vita vyao dhidi ya MAGA-ism, vita vilivyoanza mwaka 2015 wakati rais wa nne na tajiri zaidi aliposimama, na kwa kufanya hivyo akauchochea ufalme wote wa Grecia kulingana na Danieli sura ya kumi na moja, aya ya pili. Uchocheaji huo unatambulisha uamsho wa wapagani katika kitabu cha Yoeli. "Grecia" na "heathen" ni alama za nguvu ya joka inayoipeleka dunia hadi Armagedoni katika muungano na mnyama na nabii wa uongo.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Mwaka 2015 wapagani walizinduliwa na mwito wa kinabii wa kwenda kwenye Bonde la Yehoshafati la Yoeli, ambalo pia aliita bonde la hukumu. Mwaka 2015 Donald Trump alitangaza azma yake ya kugombea urais, hivyo kuchochea dola la wafuasi wa utandawazi lililowakilishwa kama Grecia, na wapagani wakaanza safari yao kuelekea Armagedoni, huku ikiwa ni mwaka mmoja tu baada ya kuanza kwa Vita vya Ukraine, katika utimilifu wa mstari wa kumi na moja wa Danieli kumi na moja.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Vita vya wenyewe kwa wenyewe vya mwaka 742 Kabla ya Kristo na 1863 vinabainisha historia ya sheria ya Jumapili, ambayo inaashiria mwisho wa ufalme wa sita wa unabii wa Biblia. Ufalme huo wa sita ulianza na Vita vya Mapinduzi, hivyo mwisho wa ufalme huo wa sita katika sheria ya Jumapili unabainisha kurudiwa kwa Vita vya Mapinduzi, wakati huohuo ambapo Vita vya wenyewe kwa wenyewe vinapotokea. Ufafanuzi na uainishaji wa iwapo ni vita vya wenyewe kwa wenyewe au vya mapinduzi hutegemea mtazamo. Kile ambacho Wademokrat sasa wanafanya kupitia vita vya kisheria, ubadhirifu, udanganyifu, uhamiaji haramu na propaganda wanakiita mapinduzi ya rangi, lakini wale wanaopinga mbinu zao za kuendeleza ajenda ya utandawazi huzichukulia shughuli hizo hizo kuwa uchochezi wa machafuko ya ‘kiraia’. Je, Antifa ni mhalifu au shujaa?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Vita viwili vya kihistoria vinawakilisha vita moja vya mgawanyiko vinavyotokea katika historia ya rais wa mwisho wa Chama cha Republican. Kama ilivyokuwa kwa rais wa kwanza wa Chama cha Republican, rais wa mwisho wa chama hicho atashinda vita hivyo; rais huyo pia aliashiriwa kwa mfano na Rais wa Kwanza, ambaye naye alikuwa mshindi wa Vita vya Mapinduzi. Mapinduzi ya MAGA, kwa mujibu wa Wanademokrasia, yanasababisha ‘machafuko ya kiraia’ ya sasa. Kulingana na mwelekeo wako binafsi wa kisiasa, vita vya sasa ni ama vita vya mapinduzi au vita vya wenyewe kwa wenyewe. Kinabii, ni vyote viwili.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 inawakilisha sheria ya Jumapili, na vivyo hivyo 1844, wakati malaika wa tatu alipowasili na ujumbe wa sheria ya Jumapili. Kipindi cha 1844 hadi 1863 kinabeba alama ya sheria ya Jumapili tangu mwanzo hadi mwisho. Mnamo 1846, ndoa ya akina White, uadhimisho wa Sabato na mabadiliko ya jina kutoka Harmen kuwa White yaliashiria kwamba ndoa iliyofungwa Oktoba 22, 1844 ilikuwa imekamilishwa, na ukamilisho huo ukaashiria mwanzo wa mchakato wa majaribio ya malaika wa tatu, kama vile jaribio la Sabato la mana la mara tatu lilivyoashiria mwanzo wa majaribio kumi baada ya ubatizo wa Bahari Nyekundu.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Mana lilikuwa jaribio la kwanza na liliwakilisha jaribio la kumi huko Kadeshi, kwa kuwa vyote viwili vinawakilisha ujumbe wa malaika wa tatu, na kwa hiyo sheria ya Jumapili.

“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

“Kila wiki, wakati wa kukaa kwao kwa muda mrefu jangwani, Waisraeli walishuhudia muujiza wa mara tatu, uliokusudiwa kuweka akilini mwao utakatifu wa Sabato: kiasi maradufu cha mana kilianguka siku ya sita, hakuna kilichoanguka siku ya saba, na sehemu iliyohitajika kwa ajili ya Sabato ilihifadhiwa ikiwa tamu na safi, ilhali iwapo chochote kingehifadhiwa wakati mwingine wowote kingeharibika na kuwa kisichofaa kutumika.” Mababu na Manabii, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Jaribio la kwanza kati ya kumi lilikuwa jaribio la “mana” linalowakilisha ujumbe wa mara tatu wa malaika watatu wa Ufunuo kumi na nne. Kama ilivyo kwa mana, malaika hao wanawakilisha onyo la mara tatu dhidi ya ibada siku ya kwanza ya juma. Muujiza wa mana wa mara tatu uliundwa “kuweka akilini mwao utakatifu wa Sabato,” ambalo bila shaka ndilo kusudi la malaika wa tatu. Wa kwanza miongoni mwa miujiza hiyo mitatu inayoonyeshwa na mana ulihusisha “kula” mkate wa mbinguni, na “kula” ni ishara ya alfa ya kipindi cha mvua ya vuli. Muujiza wa pili unawakilisha ujumbe wa malaika wa pili ambamo uvuvio “hurudia mara mbili” maneno na misemo ili kuashiria kipindi kinachoonyeshwa na kuanguka mara mbili kwa Babeli, kwa maana Babeli imeanguka, imeanguka. Muujiza wa pili ulikuwa “kuongezeka mara dufu” kwa kiasi cha mana katika siku ya sita. Muujiza wa tatu ulikuwa uhifadhi wa mkate wa Sabato ya siku ya saba.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Kama mfano wa malaika watatu, mana ni malaika wa kwanza, na hivyo basi lazima ijumuishe hadithi yote, ambayo katika Ufunuo 14 ni hadithi ya malaika wote watatu. Malaika wa kwanza ni frakta ya ujumbe wa malaika wote watatu. Frakta ni umbo la kijiometri tata linaloweza kugawanywa katika sehemu, kila mojawapo ikiwa ni nakala ndogo ya lile zima. Sifa hii huitwa kujifanana. Frakta mara nyingi huwa na undani tata bila kujali unakuza kwa kiasi gani. Frakta hupatikana katika hisabati, biolojia, fizikia, jiolojia, kemia, astronomia, uhandisi, na nyanja nyingine nyingi za maarifa.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Muundo wa hatua tatu” wa malaika watatu katika Ufunuo sura ya kumi na nne unawakilishwa katika ujumbe wa malaika wa kwanza, hivyo kumfanya malaika wa kwanza kuwa “fractal” wa malaika hao watatu. Sura tatu za kwanza za kitabu cha Danieli zinawakilisha ujumbe wa malaika wa kwanza, wa pili, na wa tatu mtawalia, na sura ya kwanza ya Danieli ina “muundo wa hatua tatu” huohuo unaowakilishwa katika hizo sura tatu, kama ilivyo kwa malaika watatu kuhusiana na malaika wa kwanza.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Muujiza wa mara tatu wa mana ulipaswa kuliwa, na sura ya kwanza ya Danieli inahusu kula. Danieli alipita jaribio la lishe kwa kuchagua mboga badala ya lishe ya Babeli. Kisha akajaribiwa kwa mwonekano wake, na mwonekano wake ulisababisha tofauti kati ya uso wake na uso wa wale waliokula chakula cha Babeli. Ujumbe wa malaika wa pili ni mwito wa kujitenga na Babeli wakati wa historia ya utengano ambapo makundi mawili yanakuzwa kisha yanadhihirishwa. Jaribio hilo la pili kwa Danieli lilipelekea jaribio la tatu la Nebukadneza, ambalo lilikuwa jaribio la tatu katika sura ya kwanza na lilikuwa mfano wa jaribio la sanamu ya dhahabu katika sura ya tatu, ambalo Dada White mara kwa mara analitambua kuwa ni sheria ya Jumapili, ambayo ndiyo ujumbe wa malaika wa tatu. Sura ya kwanza ya Danieli ni frakta ya sura tatu za kwanza za Danieli, na hizo sura tatu zinawakilisha malaika watatu wa Ufunuo kumi na nne, ambapo malaika wa kwanza na sura ya kwanza ya Danieli ni frakta za malaika wote watatu na sura zote tatu.

“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

Kila wiki wakati wa kukaa kwao kwa muda mrefu jangwani, Waisraeli walishuhudia muujiza wa mara tatu, uliokusudiwa kuutia akilini mwao utakatifu wa Sabato: kiasi maradufu cha mana kilianguka siku ya sita, hakuna kilichoanguka siku ya saba, na fungu lililohitajika kwa Sabato lilihifadhiwa likibaki tamu na safi, ilhali kama lolote lingewekwa akiba wakati mwingine wowote lingeharibika na kuwa lisilofaa kwa matumizi.

“In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

"Katika mazingira yaliyoambatana na kutolewa kwa mana, tunayo ushahidi wa hakika kwamba Sabato haikuanzishwa, kama wengi wanavyodai, wakati sheria ilipotolewa huko Sinai. Kabla ya Waisraeli kufika Sinai, walielewa kuwa kuishika Sabato kulikuwa ni wajibu wao. Kwa kulazimika kukusanya kila Ijumaa sehemu maradufu ya mana kwa maandalizi ya Sabato, wakati ambapo mana haingeanguka, utakatifu wa siku ya pumziko ulisisitizwa daima akilini mwao. Na baadhi ya watu walipotoka siku ya Sabato kukusanya mana, Bwana akauliza, 'Hata lini mtakataa kuzishika amri Zangu na sheria Zangu?'" Mababu na Manabii, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Kukusanya na kula mana ni mfano wa Yohana katika sura ya kumi ya Ufunuo akichukua (kukusanya) kitabu kidogo kutoka mkononi mwa malaika kisha kukila.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

Na nikamwendea yule malaika, nikamwambia, Nipe kitabu kile kidogo. Naye akaniambia, Kichukue, na ukile; na kitafanya tumbo lako kuwa chungu, lakini katika kinywa chako kitakuwa kitamu kama asali. Ufunuo 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Yohana kwanza ilimbidi aende kwa malaika na amuulize, kisha ilimbidi "kuchukua" kitabu kidogo, na kisha ilimbidi "kula" kitabu hicho. Yohana anawakilisha hatua tatu za malaika wa kwanza kwa kumwendea na kumuuliza malaika, ikifuatiwa na hatua ya pili ya kuchukua na ya tatu ya kula. Kukusanya na/au kula, ni jaribio la kwanza kati ya majaribio matatu ya mana, lakini linajumuisha fractal ya majaribio yote matatu ya mana. Kukusanya na kula mana, kunamfananisha Yeremia.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

Maneno yako yalionekana, nami nikayala; na neno lako likawa kwangu furaha na shangilio la moyo wangu; maana nimeitwa kwa jina lako, Ee Bwana, Mungu wa majeshi. Yeremia 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

Yeremia alipoyatafuta na kisha kuomba kitabu kidogo, maneno yake “yalipatikana.” Neno lake lilipatikana wakati mana ilipokusanywa. Kukusanya na kula mana kunamwakilisha Ezekieli aliyekula kitabu alichopewa, na kwa kufanya hivyo kulionyesha kwamba kukataa kula kitabu kulikuwa sawa na kuwa kama nyumba ya waasi.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

Lakini wewe, mwanadamu, sikia ninayokuambia; usiwe mkaidi kama ile nyumba ya ukaidi; fungua kinywa chako, ule ninachokupa. Nami nilipotazama, tazama, mkono ulitumwa kwangu; na tazama, ndani yake kulikuwa na gombo la kitabu; akalitandaza mbele yangu; nalo lilikuwa limeandikwa ndani na nje; na ndani yake kuliandikwa maombolezo, na majonzi, na ole. Tena akaniambia, Mwanadamu, kula utakachokuta; kula gombo hili, kisha uende ukaseme na nyumba ya Israeli.

So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

Basi nikafunua kinywa changu, akanilisha hicho gombo. Akaniambia, Mwanadamu, shibisha tumbo lako, ukijaza matumbo yako kwa gombo hili ninalokupa. Ndipo nikalila; nalo lilikuwa tamu kinywani mwangu kama asali. Ezekieli 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Ikiwa Ezekieli anggekataa kula kitabu kidogo angekuwa katika nyumba ya waasi, na “gombo” la “kitabu” alilotakiwa kula liliwakilishwa kama “maombolezo, na kuomboleza, na ole,” likiwakilisha ujumbe wa mara tatu katika siku za mwisho. Ujumbe wa mara tatu wa siku za mwisho ni ujumbe wa malaika watatu wa Ufunuo kumi na nne, na muktadha ambao Ezekieli anawasilisha ujumbe huo wa sehemu tatu ni muktadha wa Uislamu na ole wa tatu. Ujumbe huo wa sehemu tatu una Alfa na Omega, na wa tatu ni “ole,” ishara kuu ya Uislamu; kwa hiyo Alfa lazima ikubaliane na Omega, hivyo “maombolezo” yanawakilisha maombolezo yaliyoanza 9/11 kwa kuwasili kwa tarumbeta ya saba na ole wa tatu, ambayo yangekua hatua kwa hatua hadi kufikia mapigo saba ya mwisho. Katika “tetemeko la ardhi” la sheria ya Jumapili la Ufunuo kumi na moja, ole wa tatu waja upesi, na uvuvio unatufahamisha kwamba amri isiyo ya haki ya Isaya kumi ndiyo hiyo sheria ya Jumapili. Aya hiyo inaanza kwa kutamka “ole” juu ya wale wanaotunga amri zisizo za haki.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Kula mana lilikuwa jaribio la kwanza kati ya majaribio matatu, la pili lilikuwa “kuweka maradufu” siku ya maandalizi. Na walikuwa wakijiandaa kwa ajili ya nini? Walikuwa wakijiandaa kwa jaribio la Sabato, ambalo ndilo ujumbe wa malaika wa tatu.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Muujiza huo wa mara tatu pia ulikuwa jaribio la kwanza, yaani alfa, kati ya majaribio kumi. Mungu alitoa mana katika hatua ya kwanza, kisha akatoa sehemu maradufu katika hatua ya pili, lakini hakuna katika hatua ya tatu. Jaribio la tatu ni tofauti na yale mawili ya kwanza, kwa kuwa la tatu ndilo jaribio la uamuzi. Yale majaribio matatu yanawakilisha alfa ya mchakato wa majaribio wa hatua kumi unaoelekea Kadeshi ya kwanza.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Ukitafuta miongoni mwa wanatheolojia mbalimbali, utapata orodha nyingi za majaribu kumi yanayofikia hitimisho lao katika Kadeshi ya kwanza. Karibu zote zinajumuisha Bahari ya Shamu kama mojawapo ya hayo majaribu kumi, na baadhi zinajumuisha alama muhimu za kihistoria kabla ya kuvuka Bahari ya Shamu, wakati wa mapigo. Zote si sahihi.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Jaribio la kwanza ni mana. Paulo anabainisha kwamba kuvuka Bahari ya Shamu kulikuwa ubatizo.

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

Zaidi ya hayo, ndugu, sitaki ninyi mkose kujua kwamba baba zetu wote walikuwa chini ya wingu, na wote wakapita baharini; na wote wakabatizwa kuwa wa Musa katika wingu na katika bahari. 1 Wakorintho 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Musa anamwakilisha Yesu kwa mfano, na ubatizo wa Yesu unatambulisha mchakato wa majaribu, ulio wa vipengele vitatu kwa asili, unaoanza na kusisitiza jaribio la tamaa ya kula. Msalaba uliwakilishwa kwa mfano na Pasaka kule Misri. Walipotoka upande wa pili wa Bahari ya Shamu, Kristo alionyeshwa kwa mfano kuwa amefufuliwa kama sadaka ya malimbuko. Alipotoka katika kaburi la maji kwa mikono ya Yohana Mbatizaji, Kristo (sadaka ya malimbuko) alianza mchakato wa majaribu wa siku arobaini. Baada ya kufufuliwa, kama ilivyowakilishwa kwa mfano na ubatizo wake, kulikuwa na siku arobaini ambazo Kristo alitangamana na wanafunzi ana kwa ana. Mchakato wa majaribu huanza baada ya kuvuka Bahari ya Shamu, kwa hakika kama vile Kristo alivyosukumwa na Roho nyikani mara tu alipotoka majini.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Jaribio la kwanza kwa Kristo lilikuwa hamu ya chakula, kwa kuwa Mkate wa Mbinguni alianza huduma Yake ya upako pale pale ambapo Adamu alianguka. Jaribio la kwanza baada ya Bahari ya Shamu ni jaribio la mana la mara tatu linaloashiria jaribio la mara tatu juu ya Mkate wa Mbinguni. Majaribu ya Kristo yalianza baada ya Yeye kutoka majini, hivyo majaribio kumi lazima yaanze pia ‘baada’ ya wao kutoka majini. Kisha Kristo alikabiliwa na jaribio la mara tatu, lililowekwa katika muktadha wa hamu ya chakula, kama ilivyoashiriwa na jaribio la mana la mara tatu lililoanza baada ya Roho kuwasukuma Israeli wa kale kutoka Misri na kuwaingiza jangwani.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Orodha nyingine zinazodhania kuhusu ni uasi gani unaowakilishwa na majaribu kumi yanayohitimikia Kadeshi hutambua uasi wa ndama wa dhahabu wa Haruni kuwa mojawapo ya majaribu hayo kumi, lakini zinakosea.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Uchokozi wa ndama wa dhahabu unawakilisha majaribu mawili. Ni kipengele muhimu cha uashiriaji wa ndama wa dhahabu. Ibada ya sanamu iliyoonekana wakati watu walidhani Mungu hataona, ilifuatiwa na kurejea kwa Musa. Kisha watu wakafanya uamuzi wa kuendelea kuwa waabudu sanamu machoni pa Mungu, kama alivyowakilishwa na Musa.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Katika uasi wa mara mbili uliokuwa ukizidi kukua, tunaona mgawanyiko wa kinabii miongoni mwa makabila, wakati kabila la Lawi likapewa jukumu la kipekee la huduma ya patakatifu, maana hadi uasi huo, huduma ya patakatifu ilipaswa kutekelezwa na mzaliwa wa kwanza wa kila kabila. Tangu wakati huo, haingekuwa hivyo tena. Sasa kabila la Lawi lenye uaminifu ndilo litatunza hekalu. “Mgawanyiko” au kutenganishwa kuwa ‘viwili’ ni kipengele cha sifa ya kinabii ya ndama wa dhahabu.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Uasi wa Haruni ulikuwa mfano wa uasi wa Yeroboamu, mfalme wa kwanza wa ufalme wa kaskazini wa Israeli. Yeroboamu alifanya ndama wa dhahabu kuwa wawili, akiweka mmoja Betheli na mwingine Dani. Haruni na Yeroboamu wanawakilisha historia sambamba, ambayo ni historia ya uundaji wa sanamu ya mnyama. Historia ya sanamu ya mnyama inatimia katika vipindi viwili, vilivyotenganishwa na sheria ya Jumapili nchini Marekani. Sanamu ya mnyama ni ishara ya muungano wa kanisa na serikali unaosimikwa kwanza Marekani, kisha ulimwenguni kote.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Kila mara kuna mgawanyiko unaohusishwa na alama za sanamu ya mnyama. Kwa Aroni ilikuwa kutengwa kwa Walawi, kwa Yeroboamu ilikuwa kugawanywa kwa makabila kumi na mawili kuwa mawili ya kusini na kumi ya kaskazini.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Ishara ya uhusiano huo kati ya kanisa na dola inaitwa "sanamu ya yule mnyama" na Yohana katika kitabu cha Ufunuo. Ndama wa dhahabu wa Haruni na wa Yeroboamu walikuwa sanamu za mnyama, na yule mnyama waliokuwa sanamu zake ni Babeli, kwa kuwa ufalme wa kwanza katika unabii wa Biblia unawakilishwa na kichwa cha "dhahabu" katika Danieli sura ya pili. Sanamu ya yule mnyama inawakilisha majaribu mawili, maana jaribio huletwa kwanza juu ya mnyama wa nchi—Marekani, kisha katika sura ya kumi na tatu ya Ufunuo Marekani inailazimisha dunia kusimamisha sanamu ya yule mnyama. Jaribio la kwanza ni Marekani, kisha dunia.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

“Wakati Marekani, nchi ya uhuru wa kidini, itakapoungana na Upapa katika kulazimisha dhamiri na kuwalazimisha watu kuiheshimu sabato ya uongo, watu wa kila nchi ulimwenguni wataongozwa kufuata mfano wake.” Ushuhuda, juzuu ya 6, 18.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

"Mataifa ya kigeni yatafuata mfano wa Marekani. Ijapokuwa yeye ndiye anayeongoza, mgogoro uleule utawapata watu wetu katika sehemu zote za dunia." Ushuhuda, juzuu ya 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Uasi wa ndama wa dhahabu ni wa pande mbili na unaashiria mawili kati ya majaribu tisa ya kwanza yanayopelekea jaribio la kumi na la mwisho katika Kadeshi ya kwanza. Wakati uasi wa Aroni na wa Yeroboamu unapoletwa pamoja "mstari juu ya mstari" unamwona Aroni, kuhani mkuu, akiuwakilisha kanisa, na Yeroboamu, mfalme wa Israeli, akiuwakilisha serikali. Mistari hiyo miwili inapounganishwa ni ishara ya muunganiko wa kanisa na serikali. Madhabahu mawili ya Yeroboamu yaliwekwa Betheli (maana yake kanisa) na Dani (maana yake hukumu), na kwa pamoja yakiwakilisha muunganiko wa kanisa na serikali. Kwa mambo haya yakiwa bayana, tutaanza kuyatambua majaribu kumi.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Majaribio kumi yamewekwa katika muktadha wa raha ya Sabato (Waebrania 3-4). Yanaanza na muujiza wa mara tatu wa mana na somo lake kuhusu Sabato, na yanaishia katika jaribio la kumi, Kadeshi ya kwanza. Kadeshi hiyo ya kwanza ndiyo “siku ya kuasi katika Maandiko,” na Paulo anaweka uasi wa mwisho katika muktadha wa jaribio la Sabato. Jaribio la alfa lilikuwa Sabato, kama ilivyoashiriwa na mana, na jaribio la kumi, la omega, huko Kadeshi ya kwanza pia lilikuwa raha ya Sabato. Alfa na Omega daima huwakilisha mwisho pamoja na mwanzo.

Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

Kwa hiyo (kama Roho Mtakatifu asemavyo, Leo, mkisikia sauti yake, Msiifanye mioyo yenu kuwa migumu, kama wakati wa uasi, siku ya majaribu jangwani; Wakati baba zenu waliponijaribu, wakanichunguza, wakaona matendo yangu miaka arobaini. Kwa sababu hiyo niliichukizwa na kizazi kile, nikasema, daima hupotoka mioyoni mwao; wala hawakuzijua njia zangu. Hivyo nikaapa katika hasira yangu, Hawataingia katika raha yangu.)

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

Angalieni, ndugu zangu, asije akapatikana ndani ya yeyote kati yenu moyo mwovu wa kutokuamini, wa kuuacha Mungu aliye hai. Bali mtiane moyo kila siku, maadamu iitwapo Leo; ili asiwepo yeyote kati yenu akatiwa ugumu kwa udanganyifu wa dhambi. Kwa maana tumekuwa washirika wa Kristo, ikiwa tutashikilia mwanzo wa ujasiri wetu kwa uthabiti hadi mwisho;

While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

Maadamu imesemwa, Leo, kama mkisikia sauti yake, msifanye migumu mioyo yenu, kama katika siku ya uasi. Kwa maana baadhi yao, waliposikia, waliasi; walakini si wote waliotoka Misri kwa mkono wa Musa. Basi, alikasirika juu ya nani miaka arobaini? Je, si juu ya wale waliotenda dhambi, ambao mizoga yao ilianguka jangwani? Tena aliwaapia nani kwamba hawataingia rahani mwake, isipokuwa wale wasioamini? Basi twaona ya kwamba hawakuweza kuingia kwa sababu ya kutokuamini.

Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

Kwa hiyo, tuogope, ili, kwa kuwa ahadi ya kuingia katika pumziko lake bado imetuachiwa, yeyote miongoni mwenu asionekane amekosa kulifikia. Maana sisi nasi tumehubiriwa Injili kama wao; lakini neno lililohubiriwa halikuwafaa, kwa sababu halikuungana kwa imani na wale waliolisikia.

For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

Kwa maana sisi tulioamini tunaingia katika raha, kama alivyosema, Kama nilivyoapa katika hasira yangu, ikiwa wataingia katika raha yangu; ijapokuwa kazi zilikamilika tangu misingi ya ulimwengu ilipowekwa. Kwa maana alisema mahali fulani juu ya siku ya saba kwa namna hii, Na Mungu akapumzika siku ya saba kutoka kazi zake zote. Na hapa tena, Ikiwa wataingia katika raha yangu.

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

Basi, kwa kuwa imesalia kwamba baadhi wanapaswa kuingia humo, na wale waliohubiriwa kwanza hawakuingia kwa sababu ya kutokuamini; tena, anaweka siku fulani, akisema katika Daudi, Leo, baada ya muda mrefu hivi; kama ilivyosemwa, Leo mkisikia sauti yake, msifanye mioyo yenu kuwa migumu.

For if Jesus had given them rest, then would he not afterward have spoken of another day.

Kwa maana kama Yesu angalikuwa amewapa pumziko, basi asingalikuwa amenena baadaye juu ya siku nyingine.

There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

Basi, imebaki pumziko kwa watu wa Mungu. Kwa maana yeye aliyeingia katika pumziko lake, naye pia amepumzika kutoka kwa kazi zake mwenyewe, kama vile Mungu alivyopumzika kutoka kwa zake. Basi, na tufanye bidii kuingia katika pumziko hilo, ili mtu yeyote asije akaanguka kwa mfano ule ule wa kutokuamini. Waebrania 3:8-4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Katika "siku ya kuasi" ujumbe wa Yoshua na Kalebu ulikataliwa. Sehemu hii inahusu kundi la watu ambao hawataingia, kwa sababu ya kutokuamini ujumbe waliousikia. Ujumbe huo unawakilishwa na "raha."

“Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

Wale wasio radhi kumpa Bwana huduma ya uaminifu, ya bidii, yenye upendo hawatapata pumziko la kiroho katika maisha haya wala katika yale yajayo. ‘Hivyo basi, imebaki raha kwa watu wa Mungu. . . . Basi na tufanye bidii kuingia katika raha hiyo, ili mtu yeyote asije akashindwa kwa mfano huo huo wa kutokuamini.’ Pumziko linalotajwa hapa ni pumziko la neema, linalopatikana kwa kufuata maelekezo. ‘Fanyeni kazi kwa bidii.’ Pacific Union Recorder, Novemba 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Pumziko” ni ujumbe unaowakilishwa na ujumbe wa Yoshua na Kalebu. Paulo anatumia kweli zinazohusishwa na Sabato ya siku ya saba kama ishara ya ujumbe wa “pumziko” uliokataliwa na wale waliopangiwa kufa jangwani.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Kauli, "Leo, mkisikia sauti yake," ni sawa na msisitizo wa kitabu cha Ufunuo juu ya mtu yeyote anayesikia sauti ya Roho, ambayo ni kusikia ujumbe wa Roho, ambao ni ujumbe wa mvua ya mwisho, ambao ni ujumbe wa "mapumziko." Huko Kadeshi sauti hiyo ilisikika, na waasi wakachagua kiongozi mpya wa kuwarudisha Misri. Historia ya uasi huo imezungumziwa katika Zaburi 95, na pia Paulo katika Waebrania. Historia hiyo inabainisha kushindwa kwa Israeli wa kale katika jaribio lao la kumi. Jaribio la kwanza kati ya yale kumi lilianza na muujiza wa mara tatu wa mana uliowakilisha ujumbe wa malaika watatu, Sheria ya Mungu, mapumziko ya Sabato, Mkate wa Mbinguni, utiifu na hukumu; na la mwisho kati ya majaribio hayo kumi lilikuwa jaribio la "mapumziko." "Mapumziko" ya neema, kama anavyosema Dada White, ni ishara ya mvua ya mwisho. Kadeshi ni ishara ya jaribio la ama kukubali au kukataa ujumbe wa mvua ya mwisho unaowasilishwa "mstari juu ya mstari."

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Mstari juu ya mstari, “pumziko” ni kumiminwa kwa Roho Mtakatifu kunakowakilishwa kama mvua ya mwisho. “Pumziko” pia ni Sabato ya siku ya saba, ule muhuri wenyewe unaowekwa juu ya waaminifu wakati wa kipindi cha mvua ya mwisho. “Pumziko” ni neema inayowakilisha nguvu inayotolewa kwa wale mia arobaini na nne elfu wakati dhambi zao zinafutwa milele. Neema hiyo si tu nguvu inayotolewa inayowakilisha utakaso, bali pia ni neema inayotoa uhesabiwa haki wakati damu ya Kristo inapotumika kuondoa dhambi za nafsi inayotubu. “Pumziko” la neema ni ujumbe wa haki ya Kristo, haki inayotoa neema (nguvu) ya kuishi bila kutenda dhambi, na neema inayomgeuza Mlaodikia awe Mfiladelfia. Akiwa amebadilishwa kwa neema ya uhesabiwa haki, yule aliyekuwa Mlaodikia, sasa kama Mfiladelfia, kwa nguvu ya neema, anatembea katika njia iliyotakaswa iendayo kwenye kutukuzwa. “Pumziko” ni ujumbe wa malaika wa tatu, kama “uhesabiwa haki kwa imani kwa kweli.” Kwa kuwa hivyo ndivyo ilivyo, Kadeshi ilirejelea mwaka 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kadeshi ya kwanza inatambua ujumbe wa "pumziko" ambao ni ujumbe wa "injili". Injili ya milele ni 'kazi ya Kristo ya kuanzisha mchakato wa majaribio wa hatua tatu unaokuza kisha unaodhihirisha makundi mawili ya waabudu.' Ujumbe wa injili ya milele ya "pumziko" katika Kadeshi ya kwanza unawakilisha ujumbe wa hatua tatu wa injili ya milele unaoongozwa na kazi ya hatua tatu ya Roho Mtakatifu anayewashawishi kuhusu dhambi, haki na hukumu. Hatua hizo tatu ndizo zile zile hatua tatu za majaribio katika jaribio la mana!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Majaribu kumi huanza kwa mchakato wa majaribu wa sehemu tatu, ukiweka mkazo juu ya Sheria ya Mungu, Sabato, na wajibu wa wanadamu wa kula na kumeng’enya ujumbe wa Mungu. Jaribio la kwanza kati ya yale kumi lilikuwa la sehemu tatu, vivyo hivyo la kumi. Jaribio la kwanza linatumia mana kama ishara ya Mkate wa Mbinguni unaotukuza Sabato ya siku ya saba. Jaribio la mwisho linatumia ‘pumziko’ kama ishara ya mchakato wa mwisho wa majaribu ya mvua ya mwisho, unaofikia kilele katika sheria ya Jumapili, ambako wale wanaowakilisha Mkate wa Mbinguni wanainuliwa kama bendera ya Sabato.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Mwanzo wa majaribu kumi, pamoja na mwisho wa majaribu hayo, vyote vinasisitiza Sabato, na ujumbe wa injili unaohusiana na Sabato, ambao ni injili ya milele ya malaika wa tatu. Kadesh ya kwanza ni omega ya majaribu kumi, hivyo alfa ya majaribu kumi lazima iwe na sifa zilezile. Kadesh iliwakilisha mwaka 1863, wakati Bwana alitamani kumaliza kazi Yake na kuwachukua watu Wake nyumbani, lakini kuingia katika Nchi ya Ahadi kulicheleweshwa.

“By reading the following scriptures we shall see how God regarded ancient Israel:

Kwa kusoma maandiko yafuatayo tutaona jinsi Mungu alivyoichukulia Israeli ya kale:

“‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

'Kwa kuwa Bwana amemchagua Yakobo kuwa wake, na Israeli kuwa hazina yake ya pekee.' Zaburi 135:4.

“‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

"'Kwa maana wewe ni watu watakatifu kwa Bwana Mungu wako, na Bwana amekuchagua uwe watu wa pekee kwake, kuliko mataifa yote yaliyo juu ya uso wa nchi.' Kumbukumbu la Torati 14:2."

“‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

"'Kwa maana wewe ni taifa takatifu kwa Bwana Mungu wako; Bwana Mungu wako amekuchagua ili uwe watu wa pekee kwake mwenyewe, juu ya watu wote walioko juu ya uso wa nchi. Bwana hakuwapenda ninyi, wala hakuwachagua, kwa sababu mlikuwa wengi kuliko watu wote; maana mlikuwa wachache kuliko watu wote.' Kumbukumbu la Torati 7:6, 7."

“‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

'Kwa jambo gani itajulikane hapa kwamba mimi na watu wako tumepata kibali machoni pako? Je, si kwa sababu wewe unakwenda pamoja nasi? Hivyo mimi na watu wako tutatofautishwa na watu wote walioko juu ya uso wa nchi.' Kutoka 33:16.

“How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

"Ni mara ngapi Waisraeli wa kale waliasi, na ni mara ngapi walitembelewa na hukumu, na maelfu wakauliwa, kwa sababu hawakutii amri za Mungu aliyewachagua! Israeli wa Mungu katika siku hizi za mwisho iko katika hatari ya kudumu ya kuchangamana na ulimwengu na kupoteza ishara zote za kuwa watu waliochaguliwa na Mungu. Soma tena Tito 2:13-15. Hapa tunaletwa hadi siku za mwisho, wakati Mungu anawatakasa kwa ajili yake mwenyewe watu wa pekee. Je, tutamchokoza kama walivyofanya Waisraeli wa kale? Je, tutaleta ghadhabu yake juu yetu kwa kumwacha na kuchangamana na ulimwengu, na kufuata machukizo ya mataifa yanayotuzunguka?" Ushuhuda, juzuu ya 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Dada White anauliza, "Je, tutamchokoza Yeye kama Waisraeli wa kale walivyofanya?" Tunamchokoza kwa kujichanganya na ulimwengu, unaowakilishwa na Misri, mahali pale pale ambapo waasi huko Kadesh walitafuta kiongozi wa kuwaongoza warudi huko. Mnamo 1863, tamaa ya kurudi Misri na uteuzi wa kiongozi mpya vimewakilishwa na uvuvio kama shauku ya kuungamana na ulimwengu.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Sehemu tunayozingatia sasa ilitanguliwa na ufafanuzi wa Dada White kuhusu Israeli ya kale kutokuingia katika mapumziko. Katika muktadha wa uasi wao unaoendelea, aliwasilisha aya zinazoonyesha jinsi Mungu alivyotaka kuhusiana na bibi arusi wake, lakini bibi arusi wake alikataa. Sehemu ifuatayo inaelekeza kwenye yale tuliyosoma hivi punde.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Katika sehemu anayoandika, "Mungu aliwataka watu Wake wamtegemee Yeye peke yake. Hakutaka wapokee msaada kutoka kwa wale wasiomtumikia Yeye." Mnamo mwaka 1863, Laodicean Millerite Adventism iliingia muungano na serikali ya Marekani ili kusaidia katika jitihada zake za kuwazuia vijana wake wa kiume wasije wakaandikishwa jeshini kwa lazima kuingia katika vita vyenye vifo vingi zaidi katika historia ya Marekani.

“We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

Hapa tunasoma maonyo ambayo Mungu aliwapa Waisraeli wa zamani. Haikuwa mapenzi yake mema kwamba watangatange kwa muda mrefu sana jangwani; angewaleta mara moja katika Nchi ya Ahadi kama wangalinyenyekea na kupenda kuongozwa naye; lakini kwa sababu walimhuzunisha mara nyingi jangwani, akaapa kwa hasira yake kwamba wasingeingia katika raha yake, ila wawili tu waliomfuata kwa ukamilifu. Mungu aliwataka watu wake wamtumainie yeye peke yake. Hakutaka wapokee msaada kutoka kwa wale wasiomtumikia.

“Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

"Tafadhali soma Ezra 4:1-5: 'Basi maadui wa Yuda na Benyamini waliposikia kwamba wana wa uhamisho walikuwa wakimjengea Bwana Mungu wa Israeli hekalu; ndipo wakamjia Zerubabeli, na wakuu wa nyumba za baba, wakawaambia, Tuacheni tujenge pamoja nanyi; kwa maana tunamtafuta Mungu wenu, kama ninyi; nasi tumekuwa tukimtolea dhabihu tangu siku za Esarhadoni mfalme wa Ashuru, aliyeletu hapa. Lakini Zerubabeli, na Yeshua, na waliosalia wa wakuu wa nyumba za baba za Israeli, wakawaambia, Hamna sehemu pamoja nasi ya kujenga nyumba kwa Mungu wetu; bali sisi wenyewe tutamjengea Bwana Mungu wa Israeli, kama Mfalme Koreshi mfalme wa Uajemi alivyotuamuru. Ndipo watu wa nchi wakazidhoofisha mikono ya watu wa Yuda, na kuwasumbua katika ujenzi, nao wakaajiri washauri dhidi yao, ili kuvunja shauri lao.'"

“Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

Ezra 8:21-23: "Kisha nikatangaza kufunga hapo penye mto Ahava, ili tujinyenyekeze mbele za Mungu wetu, kutafuta kutoka Kwake njia iliyo nyoofu kwa ajili yetu, na kwa ajili ya watoto wetu, na kwa ajili ya mali yetu yote. Kwa kuwa niliionea haya kumwomba mfalme kikosi cha askari na wapanda farasi ili kutusaidia dhidi ya adui njiani: kwa sababu tulikuwa tumemwambia mfalme, tukisema, Mkono wa Mungu wetu uko juu ya wote wamtafutao, kwa kuwafanyia mema; bali nguvu Yake na hasira Yake ziko juu ya wote wanaomuacha. Basi tukafunga na kumsihi Mungu wetu kwa jambo hili: naye akasikiliza maombi yetu."

“The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

Nabii na hawa wazee hawakuwahesabu watu wa nchi kuwa waabudu wa Mungu wa kweli, na ingawa hawa walidai urafiki na walitaka kuwasaidia, hawakuthubutu kushirikiana nao katika chochote kinachohusu ibada Yake. Walipokuwa wakipanda kwenda Yerusalemu kujenga hekalu la Mungu na kurejesha ibada Yake, hawakuomba msaada wa mfalme kuwasaidia njiani, bali kwa kufunga na kuomba walimtafuta Bwana kwa msaada. Waliamini kwamba Mungu angewalinda na kuwastawisha watumishi Wake katika juhudi zao za kumtumikia. Muumbaji wa vitu vyote hahitaji msaada wa maadui Zake kuisimamisha ibada Yake. Haombi dhabihu kutoka kwa waovu, wala hakubali sadaka za wale walio na miungu mingine mbele za Bwana.

“We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

"Mara nyingi tunasikia kauli: 'Ninyi mnajitenga sana.' Kama watu tuko tayari kutoa dhabihu yoyote ili kuokoa roho, au kuwaongoza katika ukweli. Lakini kuungana nao, kupenda mambo wanayopenda, na kuwa na urafiki na ulimwengu, hatuthubutu, kwa maana hapo tungekuwa katika uadui na Mungu." Ushuhuda, juzuu ya 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Dada White anasema, sambamba na maoni yake kuhusu uasi wa Kadeshi, "Muumba wa vitu vyote hahitaji msaada wa maadui zake ili kusimamisha ibada yake. Haombi dhabihu ya uovu, wala hakubali sadaka za wale walio na miungu mingine mbele za Bwana." Mnamo mwaka 1863, harakati ya Uadventista wa Wamileraiti wa Laodikia ikawa kanisa na iliunda muungano na mamlaka ambayo ingelazimisha ibada ya Jumapili katika taifa na kisha ulimwengu mzima.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Katika makala ijayo, tutaendelea na tafakari zetu kuhusu mistari ya unabii inayopelekea mwaka 1863, kilele cha kipindi cha unabii cha 1844 hadi 1863.

The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

Kilichokuwapo, ndicho kitakachokuwapo; na kilichofanywa ndicho kitakachofanywa; wala hakuna kitu kipya chini ya jua. Je, kuna kitu cha kusemwa, Tazama, hiki ni kipya? Tayari kimekuwapo zamani za kale, kabla yetu. Najua kwamba chochote afanyacho Mungu kitadumu milele; hakuna cha kuongezwa juu yake, wala chochote cha kupunguzwa kutoka kwayo; na Mungu hufanya hivyo ili watu wamche mbele zake. Kilichokuwapo ndicho kilicho sasa; na kitakachokuwapo tayari kimekuwapo; na Mungu hutaka lililopita. Mhubiri 1:9, 10; 3:14, 15.