We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.
Tunarekodi kweli ambazo Simba wa kabila la Yuda anazifungua sasa. Tunaoanisha kweli ili kulishughulikia ujumbe wa Yoeli, ambao Petro aliutambua kuwa ni ujumbe wa mvua ya vuli katika kitabu cha Matendo ya Mitume. Tunazishughulikia kweli ambazo sasa ziko katika mchakato wa kutimia, kama kweli zinazofanikisha utenganisho wa mwisho wa makundi mawili ambayo daima hudhihirika wakati kweli ya mtihani inapofunguliwa. Tunazishughulikia pia kweli hizi hizi zilizofunguliwa si tu kama maneno ya malaika wa tatu anayetenganisha, bali pia kama maneno yanayotimiza kutiwa muhuri kwa wale elfu mia arobaini na nne. Malaika wa tatu husafisha na kutakasa.
Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.
Tangu Julai 2023, Simba wa kabila la Yuda amekuwa akifungua kwa hatua kwa hatua kweli zinazohusishwa na mistari ya nje na ya ndani katika historia ya mabaki ya watu wa Mungu. Sasa tunaifungua Injili ya Mathayo, kwa kusudi la kuelewa jukumu la Petro. Petro ni ishara ya uhusiano wa agano wa Kristo na bibi-arusi wake wa Kikristo—kanisa ambalo angelijenga juu ya Mwamba. Petro anawakilisha bibi-arusi wa Kikristo wa kwanza na pia wa mwisho. Petro ameonyeshwa kama ishara hiyo hiyo katika mstari wa katikati wa sura ya kumi na moja na ya ishirini na mbili za Mathayo, na sura hizo ndizo sura za katikati za mistari sambamba ya Mwanzo na Ufunuo ya sura ya kumi na moja hadi ishirini na mbili. Petro anawakilisha wale mia na arobaini na nne elfu katika siku za mwisho, na katika kifungu hicho, yuko Kaisaria Filipi, ambayo ni Panium ya Danieli 11:13-15.
Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.
Petro yuko Panium, na pia yupo siku ya Pentekoste, katika chumba cha juu saa ya tatu, kisha hekaluni saa ya tisa. Saa hizo sita zinawakilisha kipindi ambacho wale mia na arobaini na nne elfu wanatiwa muhuri hadi kufikia kuwasili kwa sheria ya Jumapili. Kusulubiwa kwa Kristo kulianza pia saa ya tatu, naye akafa saa ya tisa, jambo lililopelekea ufufuo, uliokuwa mwanzo wa msimu wa Pentekoste uliomalizika kwa Petro katika Pentekoste saa ya tatu na saa ya tisa. Wakati kwa maongozi ya Mungu injili ilipotumwa kwa Mataifa, Kornelio alimwita Petro saa ya tisa. Saa ya tatu pia iliwakilisha sadaka ya asubuhi na saa ya tisa sadaka ya jioni.
The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.
Kipindi cha masaa sita kiliwakilishwa na kipindi cha mkutano wa Kambi ya Exeter na masikitiko makubwa ya Oktoba 22, 1844. Katika Matendo, Petro anaonyeshwa kama akiingia katika umoja na wengine wanaounda wale mia na arobaini na nne elfu mwishoni mwa sura ya kwanza, wakati Yuda anapobadilishwa na Matia. Kisha idadi inakuwa imekamilika. Kuna mwendelezo maalum uliotambuliwa katika simulizi hilo.
Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.
Kwanza, Peter yuko katika chumba cha juu, kisha katika hekalu. Akiwa katika chumba cha juu ni saa ya tatu, na akiwa hekaluni ni saa ya tisa. Wasilisho katika saa ya tatu lilisababisha ubatizo wa nafsi elfu tatu.
Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.
Kisha wale waliopokea neno lake kwa furaha wakabatizwa; na siku ile ile wakaongezwa kwao kama nafsi elfu tatu. Matendo ya Mitume 2:41.
From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.
Kipindi kuanzia kuhesabiwa mwishoni mwa sura ya kwanza hadi katika hekalu saa ya tisa kinawakilisha kutiwa muhuri kwa wale mia arobaini na nne elfu.
The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.
Wale laki moja na elfu arobaini na nne watawasilisha ujumbe wa kuhesabiwa haki kwa imani, ambao ni ujumbe wa malaika wa tatu kwa kweli. Kuhesabiwa haki ni kazi ya Mungu ya kuutia mavumbini utukufu wa mwanadamu, kama Dada White alivyobainisha vyema sana.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.
"Je, kuhesabiwa haki kwa imani ni nini? Ni kazi ya Mungu ya kuutia mavumbini utukufu wa mwanadamu, na kumfanyia mwanadamu kile ambacho hana uwezo wa kujifanyia mwenyewe. Wanapoona kutokuwa kitu kwao wenyewe, huandaliwa kuvikwa haki ya Kristo. Wanapoanza kumsifu na kumtukuza Mungu mchana kutwa, basi kwa kutazama wanabadilishwa kuwa mfano huohuo. Je, kuzaliwa upya ni nini? Ni kumfunulia mwanadamu asili yake halisi, kwamba ndani yake yeye hana thamani. Masomo haya hujawahi kuyajifunza. Laiti ungeweza kutambua thamani ya nafsi ya mwanadamu." Manuscript Releases, juzuu ya 20, 117.
An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.
Mfano wa ujumbe wa kuhesabiwa haki kama ulivyowasilishwa na elfu mia arobaini na nne ni Gideoni, ambaye ni mtu wa agano, kwa maana jina lake lilibadilishwa na kuwa Yerubbaali. Ujumbe wa Gideoni ulihusisha kuweka mwenge uliowashwa ndani ya chombo cha udongo, kisha kulivunja lile chombo, kupiga baragumu na kupaza sauti akisema, "Upanga wa Bwana na wa Gideoni." Upanga wa Gideoni pia ulikuwa upanga wa Bwana, kwa kuwa upanga ni Neno la Mungu, ambalo ni muunganiko wa Uungu na ubinadamu. Ujumbe huo uliwakilishwa na baragumu na yowe lake, alipolivunja lile chombo. Chombo hicho ni ubinadamu, unaopaswa kuvunjwa, au kunyenyekezwa mpaka mavumbini, ili utukufu wa nuru ya Mungu uangaze.
Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.
Kabla ya kutangaza ujumbe, Gideoni alichagua wanaume 300 kupitia mchakato wa kujaribiwa. Mchakato ulipokamilika, Gideoni alikuwa na wanaume mia tatu. Mia tatu ni zaka ya elfu tatu katika Pentekoste. Wao wanawakilisha jeshi linalofufuliwa katika Ezekieli thelathini na saba, wanaoingia katika agano la milele.
So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.
Basi nikatabiri kama alivyoniamuru, na pumzi ikaingia ndani yao, wakaishi, wakainuka, wakasimama juu ya miguu yao, jeshi kubwa mno. Kisha akaniambia, Mwanadamu, mifupa hii ni nyumba yote ya Israeli; tazama, wanasema, mifupa yetu imekauka, na tumaini letu limepotea; tumekatwa mbali. Ezekieli 37:10, 11.
The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.
Nyumba ya Israeli imetengwa katika sehemu zake, na Ezekieli ataonyesha jinsi sehemu za Yuda na Efraimu zilizokatiliwa mbali zitakavyokuwa taifa moja. Jeshi hilo linaundwa na fimbo mbili ambazo zimetengana, lakini zinaunganishwa kuwa fimbo moja, wanapoingia katika agano na Mungu.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Zaidi ya hayo nitafanya agano la amani nao; litakuwa agano la milele pamoja nao. Nami nitawaweka, na kuwazidisha, nami nitaweka mahali patakatifu pangu katikati yao milele daima. Maskani yangu pia itakuwa pamoja nao; naam, nitakuwa Mungu wao, nao watakuwa watu wangu. Na mataifa watajua ya kwamba mimi, Bwana, ninaitakasa Israeli, wakati mahali patakatifu pangu patakapokuwa katikati yao milele daima. Ezekieli 37:26-28.
The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.
‘Wapagani watajua ya kuwa Bwana’ ndiye anawatakasa Israeli, atakapoweka patakatifu Pake katikati yao. Kuunganishwa kwa patakatifu pa Mungu na watu wa Mungu kunaashiria kuunganishwa kwa hekalu la kibinadamu na hekalu la Kimungu, na hilo linapotokea, wale 300 wa Mungu waaminifu hutiwa muhuri, na ulimwengu unaweza kuonywa tu kwa kuwaona watu wanaotakaswa wakati wa mzozo wa sheria ya Jumapili.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
Kazi ya Roho Mtakatifu ni kuuthibitishia ulimwengu hatia kuhusu dhambi, haki na hukumu. Ulimwengu unaweza kuonywa tu kwa kuwaona wale waaminio ukweli wakiwekwa wakfu kwa njia ya ukweli, wakitenda kwa kanuni za juu na takatifu, wakiweka wazi, kwa namna ya juu na yenye adhama, mpaka kati ya wale wanaozishika amri za Mungu na wale wanaozikanyaga chini ya miguu yao. Kutakaswa na Roho hubainisha tofauti kati ya wale walio na muhuri wa Mungu na wale wanaoshika siku ya mapumziko bandia. Jaribu litakapokuja, itaonyeshwa kwa uwazi ni nini chapa ya mnyama. Ni kushika siku ya Jumapili. Wale ambao, baada ya kusikia ukweli, wanaendelea kuichukulia siku hii kuwa takatifu, hubeba saini ya mtu wa dhambi, aliyedhani kubadili nyakati na sheria. Bible Training School, 1 Desemba 1903.
God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.
Patakatifu pa Mungu panaunganishwa na kanisa Lake wakati kanisa linapobadilika kutoka Kanisa la mapambano hadi kuwa Kanisa la ushindi. Agano alilorejelewa na Ezekieli linawekwa wazi kuhusiana na kuunganishwa kwa vijiti viwili vinavyounda taifa moja.
Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,
Waambie, Hivi asema Bwana Mungu: Tazama, nitaitwaa fito ya Yosefu, iliyo mkononi mwa Efraimu, pamoja na kabila za Israeli wenziwe, nami nitaziweka pamoja na fito ya Yuda, na kuzifanya kuwa fito moja, nazo zitakuwa moja mkononi mwangu. Na fito ulizoziandika zitakuwa mkononi mwako mbele ya macho yao. Na uwaambie,
Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.
Hivi asema Bwana Mungu: Tazama, nitawatoa wana wa Israeli kutoka miongoni mwa mataifa walikokwenda, nami nitawakusanya kutoka kila upande, na kuwaleta katika nchi yao wenyewe; nami nitawafanya taifa moja katika nchi juu ya milima ya Israeli; na mfalme mmoja atakuwa mfalme juu yao wote; wala hawatakuwa tena mataifa mawili, wala hawatagawanyika tena kamwe kuwa falme mbili; wala hawatajitia unajisi tena kwa sanamu zao, wala kwa machukizo yao, wala kwa maasi yao yoyote; bali nitawaokoa kutoka katika maskani zao zote ambamo walitenda dhambi, nami nitawatakasa; nao watakuwa watu wangu, nami nitakuwa Mungu wao. Ezekieli 37:19-23.
The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.
Fimbo ya Efraimu na fimbo ya Yuda ni vipindi viwili vya kutawanywa kwa miaka 2520 dhidi ya Efraimu na Yuda, vilivyofikia tamati mnamo mwaka 1798 na tarehe 22 Oktoba 1844, mtawalia. Zikawa taifa moja la Israeli wa kiroho wa kisasa tarehe 22 Oktoba 1844, wakati kazi ya kusafisha watu wake, yaani patakatifu pake, ilipoanza. Historia hiyo inaashiria historia ya wale watu mia arobaini na nne elfu watakaopuruliwa na kutakaswa (kusafishwa) na Mjumbe wa Agano anayekuja ghafla katika hekalu lake wakati wa sheria ya Jumapili. Upuraji huo utakapokamilika, kabla tu ya sheria ya Jumapili, kanisa lishindalo litakuwa na mfalme juu yao, na mfalme huyo ni Daudi, ambaye alianza kutawala akiwa na umri wa miaka thelathini. Huyo ni yule yule Daudi ambaye katika Mathayo sura ya kwanza, ndiye kizazi cha kumi na nne tangu Ibrahimu. Hii inaonyesha uthibitisho wa tatu wa Daudi wakati wa sheria ya Jumapili. Jeshi kuu linaloinuliwa kutoka kwa fimbo hizo mbili linaongozwa na mfalme Daudi, wakati kanisa linapoondolewa magugu.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Na mtumishi wangu Daudi atakuwa mfalme wao; nao wote watakuwa na mchungaji mmoja; nao wataenenda katika hukumu zangu, na kuyashika maagizo yangu, na kuyatenda. Nao watakaa katika nchi niliyompa Yakobo mtumishi wangu, ambayo baba zenu walikaa; nao watakaa humo, wao, na watoto wao, na watoto wa watoto wao milele; na mtumishi wangu Daudi atakuwa mkuu wao milele. Ezekieli 37:24, 25.
That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.
Jeshi hilo pia ni makuhani wa Waraka wa Kwanza wa Petro sura ya pili, ambao wana umri wa miaka thelathini wanapoanza huduma yao.
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 2:5.
Nanyi pia, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, ili mtoe dhabihu za kiroho, zipendezazo kwa Mungu kwa njia ya Yesu Kristo. 1 Petro 2:5.
Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.
Makuhani hao pia waliwakilishwa kwa mfano na wahubiri mia tatu wa Millerite ambao walichukua chati mia tatu za 1843 zilizochapishwa, na wakazitumia chati hizo kufikisha ujumbe kwa kizazi chao.
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
Baada ya majadiliano fulani juu ya suala hilo, ilipigiwa kura kwa kauli moja kwamba mia tatu zilizo sawa na hii moja zichapishwe kwa lithografia, na hilo lilikamilishwa haraka. Ziliitwa 'chati za '43'. Huu ulikuwa Mkutano muhimu sana. Wasifu wa Kujieleza wa Joseph Bates, 263.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
"Sasa historia yetu inaonyesha kwamba kulikuwa na mamia waliokuwa wakifundisha kwa kutumia chati zile zile za mpangilio wa nyakati alizokuwa akizitumia William Miller, wote wakiwa wa namna moja. Hapo kulikuwa na umoja wa ujumbe, wote juu ya mada moja, kuja kwa Bwana Yesu kwa wakati maalum, 1844." Joseph Bates, Early SDA Pamphlets, 17.
The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.
Wahubiri 300 wa Wamilleraiti walikamilisha kazi yao katika kipindi cha historia ya malaika wa kwanza, na uvuvio unatufahamisha kwamba malaika wa kwanza ni kielelezo cha malaika wa tatu. Walikuwa, kulingana na Joseph Bates, "wote wa aina moja." Gideoni anaagiza jeshi lake la mia tatu wafanye kama alivyofanya yeye. Wahubiri 300 wa Wamilleraiti, waliowakilishwa kwa mfano na jeshi la Gideoni la mia tatu, wanapaswa kupangwa mnamo 9/11, ambapo ujumbe wa kwanza unatiwa nguvu na mtihani unaanza.
Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.
Ndipo Yerubaali, yaani Gideoni, na watu wote waliokuwa pamoja naye, wakaondoka alfajiri, wakapiga kambi karibu na chemchemi ya Harodi; na jeshi la Wamidiani likawa upande wa kaskazini mwao, karibu na kilima cha More, bondeni. Bwana akamwambia Gideoni, Watu walio pamoja nawe ni wengi mno kuliko niweze kuwatia Wamidiani mikononi mwao, wasije Israeli wakajisifu juu yangu, wakisema, Mkono wangu mwenyewe umeniokoa. Basi sasa, nenda, utangaze masikioni mwa watu, ukisema, Yeyote aogopaye na kutetemeka, na arudi, aondoke mapema kutoka mlima wa Gileadi. Basi watu ishirini na mbili elfu wakarudi; wakabaki elfu kumi. Bwana akamwambia Gideoni, Watu bado ni wengi; uwateremshe mpaka majini, nami nitawajaribu huko kwa ajili yako; na itakuwa ya kwamba nitakayokuambia, Huyu ataenda pamoja nawe, huyo ataenda pamoja nawe; na yeyote nitakayekuambia, Huyu hataenda pamoja nawe, huyo hataenda.
So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.
Basi akawateremsha watu hadi majini; na Bwana akamwambia Gideoni, Kila mtu anayelamba maji kwa ulimi wake, kama vile mbwa alambavyo, huyo utamweka kando; vivyo hivyo kila mtu apigaye magoti ili kunywa. Na idadi ya wale waliolamba, wakiweka mkono wao kinywani mwao, walikuwa wanaume mia tatu; bali watu wote waliosalia wakapiga magoti ili kunywa maji. Waamuzi 7:1-6.
Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.
Jina la Gideoni linabadilishwa kuwa Yerubaali, maana yake “kupambana na Baali.” Gideoni maana yake “mwangusha miti,” na Yohana Mbatizaji aliweka shoka kwenye shina la mti. Yohana alikuwa mfano wa William Miller, mjumbe wa malaika wa kwanza, ambapo ndipo Gideoni analingana. Gideoni ni Miller, Eliya wa alfa, katika historia ya malaika watatu.
The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.
Wamidiani ni adui wa kaskazini, nao waliweka kambi karibu na kilima cha Moreh, na Gideon karibu na kisima cha Harod, maana yake hofu na vitisho. 9/11 ilitambulisha ugaidi na ujumbe wa kwanza ni mwito wa kumcha Mungu. Gideon yuko kwenye 9/11, kwenye kisima cha Harod (ugaidi), na adui wa kaskazini yuko bondeni karibu na kilima cha Moreh, ambacho maana yake ni mvua ya kwanza. Katika 9/11, kunyunyizia kwa mvua ya mwisho, ambayo ndiyo mvua ya kwanza, kulianza kuanguka kutoka kwenye kilima cha Moreh. Baada ya jaribio la kwanza kati ya mawili, elfu ishirini na mbili walirudishwa nyumbani kutoka mlima Gilead. Gilead maana yake ni alama ya njia, na alama ya njia ambako wale elfu ishirini na mbili walirudishwa nyumbani ni ukatishaji tamaa wa kwanza wa Aprili 19, 1844 au Julai 18, 2020. Ishirini na mbili inaweka alama ya njia ya ukatishaji tamaa wa kwanza, kama vile 22 inavyotambulisha siku ambayo ukatishaji tamaa mkuu ulifika Oktoba 22, 1844.
The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.
Jaribio lililofuata lilikuwa jaribio la maji, lililoonyeshwa katika historia ya Wamileraiti kupitia mkutano wa kambi wa Exeter, ambapo kulikuwa na mahema mawili yaliyohusishwa na maji, hivyo yakiwakilisha makundi mawili ya waabudu. Exeter humaanisha “ngome juu ya maji,” na hema lingine lilikuwa limekaliwa na wanawali wapumbavu kutoka Watertown. Exeter inawakilisha jaribio la maji la Gideoni, lakini si maji yenyewe hasa, bali namna iliyotumiwa kunywa maji. Kundi moja lilikuwa limechoka mno kiasi kwamba halikuweza kuendelea kusonga walipokuwa wakichota maji, na kundi jingine liliendelea kusonga mbele. Kundi moja lilikuwa kundi la waliochoka, linalowakilishwa na Lea tofauti na Raheli, ambaye alikuwa msafiri mzuri.
The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.
Huduma ya Future for America ilikuwa kama Gideoni wakati wa 9/11, wakati jaribio la kwanza kati ya mawili lingewachuja kikundi kikubwa kutoka kwa jeshi la Gideoni. Ugaidi wa 9/11 hutambulisha chemchemi ya Harodi ya hofu na vitisho, na kilima cha More hutambulisha mwanzo wa mvua ya mwisho. Mgawanyiko ulitokea tarehe 18 Julai 2020 wakati elfu ishirini na mbili walipoondoka, hivyo kuashiria kuwasili kwa wakati wa kusubiri kwa nambari ishirini na mbili. Wale mia tatu wa Gideoni ni wale wanaofaulu jaribio la pili, ambalo ni jaribio la mbinu ya mvua ya mwisho kama ilivyobainishwa katika Isaya ishirini na nane.
Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.
Petro yupo katika Panium na pia katika Pentekoste. Pentekoste ni sheria ya Jumapili, na Danieli kumi na moja mstari wa kumi na sita pia ni sheria ya Jumapili. Mistari ya kumi na tatu hadi kumi na tano ya sura ya kumi na moja ya Danieli ni Panium, na mistari hiyo inawakilisha historia ya kinabii ya nje inayoelekea kwenye sheria ya Jumapili, na Petro katika Matendo, saa ya tatu na ya tisa, anawakilisha historia ya kinabii ya ndani inayoelekea kwenye sheria ya Jumapili. Mstari wa nje unabainisha historia inayoelekea kwenye alama ya mnyama, na wa ndani unabainisha historia ya kutiwa muhuri kwa wale mia arobaini na nne elfu. Kwa kuwa Petro ni ishara muhimu sana katika historia ya nje na ya ndani ambayo sasa iko katika mchakato wa kutimia, ilionekana kufaa kumweka Petro katika muktadha wa kinabii unaopita chini ya usomaji wa juujuu wa Maandiko.
The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?
Unabii wa Kimasiya kumi na mbili ambao umeonyeshwa kuwa umetimia katika kitabu cha Mathayo unawakilisha historia ya laki moja na elfu arobaini na nne. “Wakati wa mwisho” huashiria mwanzo wa harakati ya urekebisho, na kama vile kuzaliwa kwa Haruni na Musa kuliashiria “wakati wa mwisho” katika mfululizo wa Musa, alfa ya Kristo, vivyo hivyo kuzaliwa kwa Yohana, na binamu yake Yesu, kuliashiria “wakati wa mwisho” mnamo 1989. Swali la iwapo inafaa kuzingatia unabii wa Kimasiya kumi na mbili huwa la kuvutia zaidi linapowekwa katika muktadha kwa kuibua swali jingine. Ni kitabu kingine gani cha Biblia kinachoonyesha utimilifu wa Kimasiya mwingi kama ule unaopatikana katika Mathayo?
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
Kazi ya Mungu duniani huonyesha, kutoka zama hadi zama, kufanana kwa kushangaza katika kila mageuzi makubwa au harakati ya kidini. Kanuni za jinsi Mungu anavyoshughulika na wanadamu daima ni zile zile. Harakati muhimu za sasa zina mfanano na zile za zamani, na uzoefu wa kanisa katika enzi zilizopita una mafunzo yenye thamani kubwa kwa wakati wetu. Pambano Kuu, 343.
Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,
Kila harakati ya urekebisho ina hatua ya kuanzia, ambayo katika kitabu cha Danieli imeitwa "wakati wa mwisho." Wakati wa mwisho katika harakati ya urekebisho ya Kristo ulikuwa kuzaliwa Kwake, na kuzaliwa huko kulikuwa kielelezo cha 1798 na 1989,
The First Messianic Waymark—1989
Alama ya njia ya kimasihi ya kwanza-1989
And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.
Wakamwambia, Katika Bethlehemu ya Uyahudi; kwa maana ndivyo ilivyoandikwa na nabii, Nawe Bethlehemu, katika nchi ya Yuda, si mdogo kabisa miongoni mwa wakuu wa Yuda; kwa kuwa kwako atatoka mtawala, atakayewatawala watu wangu Israeli. Mathayo 2:5, 6.
Prediction
Utabiri
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.
Lakini wewe, Bethlehemu Efrata, uliye mdogo kuwa miongoni mwa maelfu ya Yuda, kutoka kwako atanitokea yeye atakayekuwa mtawala katika Israeli; ambaye matokeo yake yamekuwa tangu zamani za kale, tangu milele. Mika 5:2.
1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.
Mwaka 1989 ulikuwa wakati wa mwisho kwa harakati ya malaika wa tatu. Ulifika miaka 126 baada ya uasi wa 1863, na uliwakilishwa na Ronald Reagan na George Bush mzee. Wakati wa mwisho katika historia ya Musa ulikuwa kuzaliwa kwa Aroni na Musa, na vivyo hivyo katika historia ya Kristo, wakati wa mwisho ulikuwa kuzaliwa kwa Yohana Mbatizaji na Kristo. Wakati kitabu cha Danieli kinapofunguliwa muhuri, kama ilivyokuwa mwaka 1989, kuna ongezeko la maarifa. Ongezeko hilo la maarifa husababisha alama ya pili ya njia, likibainisha wakati ambapo ujumbe wa kujaribu unaandaliwa kutokana na maarifa yaliyofunguliwa muhuri.
Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.
Kila harakati ya marekebisho huashiria wakati ambapo ujumbe unawekwa rasmi na baadaye huwa ujumbe wa mtihani. Kristo daima huelezea mtihani kabla ya kuwawajibisha wanaume na wanawake kwa mtihani huo. Adamu na Hawa waliambiwa mapema matokeo ambayo yangetokea kama wangeasi, na Mungu habadiliki kamwe.
And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.
Na Bwana Mungu akamwagiza mtu, akisema, Matunda ya kila mti wa bustani waweza kula kwa uhuru; lakini matunda ya mti wa ujuzi wa mema na mabaya usiyale; kwa maana siku utakayokula matunda yake, hakika utakufa. Mwanzo 2:16, 17.
William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.
William Miller "aliuweka rasmi" ujumbe wa majaribu wa malaika wa kwanza kuanzia 1831 hadi 1833. Ujumbe wa mia moja arobaini na nne elfu uliwekwa rasmi mwaka 1996, kwa kuchapishwa kwa jarida la Time of the End linaloangazia mistari sita ya mwisho ya Danieli kumi na moja, ambayo iliondolewa muhuri mwaka 1989. Katika mwaka huo, chapisho lenye kichwa Prophetic Time Lines pia lilichapishwa, na liliweka bayana mbinu iliyo na nguvu mara ishirini na mbili kuliko kanuni zilizopitishwa na William Miller. Kanuni hizo sasa zimewekwa bayana katika chapisho Prophetic Keys. Kanuni ambazo wote watakaohubiri ujumbe wa malaika wa tatu watatumia ni kanuni za Miller.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
"Wale wanaohusika katika kutangaza ujumbe wa malaika wa tatu wanachunguza Maandiko kwa kufuata mpango uleule alioutumia Baba Miller." Review and Herald, Novemba 25, 1884.
Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.
Kanuni za Miller ni alfa na Vifunguo vya Kinabii ni omega. Njia pekee ya kupita jaribio la ujumbe wa kinabii ni kutumia mbinu ya kujifunza iliyoainishwa katika Neno la Mungu. Ujumbe wa kweli hauwezi kutenganishwa na mbinu ya kweli inayouanzisha ujumbe. Katika kila harakati ya urekebishaji, ujumbe wa jaribio kwa kizazi hicho huwekwa wazi, nao unajumuisha mbinu sahihi kama kipengele cha alama ya njia. Ujumbe wa Miller ulitegemea kufunguliwa kwa muhuri wa kitabu cha Danieli. Ujumbe wake ulikuwa ujumbe wa Gideoni, kwa maana pia ulizalisha jeshi la watu mia tatu.
And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.
Akawagawanya wale watu mia tatu katika vikundi vitatu, akamtia kila mtu tarumbeta mkononi, pamoja na mitungi mitupu yenye taa ndani yake. Akawaambia, Nitazameni, mkafanye vivyo hivyo; na tazama, nitakapofika upande wa nje wa kambi, itakuwa kwamba kama nifanyavyo, ndivyo nanyi mtakavyofanya. Nitakapopiga tarumbeta, mimi na wote walio pamoja nami, ndipo nanyi pigeni pia tarumbeta pande zote za kambi yote, na mkaseme, Upanga wa Bwana, na wa Gideoni. Waamuzi 7:16-18.
Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.
Ujumbe wa Miller ulikuwa “tarumbeta” na “upanga.” Hata hivyo ulikuwa upanga wa Gideoni na wa Bwana pia. Neno la Bwana lilichapishwa mwaka 1611, na miaka 220 baadaye Miller alichapisha ujumbe wake wa malaika wa kwanza. Tamko la Uhuru lilichapishwa mwaka 1776, na miaka 220 baadaye, mwaka 1996, ujumbe wa malaika wa tatu ulichapishwa. Ujumbe wa Miller ulikuwa ujumbe wa ndani wa malaika wa kwanza kwa watu wa Mungu, kama unavyowakilishwa na maono ya Mto Ulai, ukitangaza kuanza kwa hukumu. Ujumbe wa malaika wa tatu wa Future for America ni ujumbe wa nje wa watu wa Mungu, kama unavyowakilishwa na maono ya Mto Hidekeli, ukitangaza kufungwa kwa hukumu.
The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?
Mbinu ya kinabii inawakilishwa na mojawapo ya unabii wa Kimasiya uliotambuliwa na Mathayo kuwa umetimizwa na Kristo, na kwa kufanya hivyo huashiria mwaka 1831, ambapo “baba” anamwakilisha mwanawe mwaka 1996. Mashahidi wawili wa mbinu hiyo ni alfa na omega, na kwa ushiriki wa mjumbe wa kibinadamu, kwa pamoja wanaanzisha uhusiano wa baba na mwana, ambao ndio uhusiano wa ujumbe wa Eliya wa Malaki. Mioyo ya baba inageuzwa kwa watoto, na kinyume chake. Kanuni za Miller zinapaswa kuunganishwa na kanuni zinazoitwa Funguo za Kinabii. Mwanga mpya lazima ujengwe juu ya mwanga wa zamani. Wale wanaochagua kutotumia mbinu za 1831 na 1996 wamelaaniwa. Kundi moja limelaaniwa, na lingine limebarikiwa. Uchaguzi ni wako?
The Second Messianic Waymark —1996
Alama ya pili ya njia ya kimasihi -1996
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.
Ili litimie neno lililonenwa na nabii, akisema, Nitafungua kinywa changu kwa mifano; nitasema mambo yaliyofichwa tangu kuwekwa misingi ya ulimwengu. Mathayo 13:35.
Prediction
Utabiri
I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.
Nitafungua kinywa changu kwa mithali: nitanena mafumbo ya zamani. Zaburi 78:2.
The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.
Mafumbo; mithali ambazo Simba wa kabila la Yuda "hutamka" yanawakilisha uwasilishaji kwa mstari juu ya mstari wa kweli zilizotiwa muhuri, au zilizowekwa siri tangu kuwekwa misingi ya ulimwengu. Mara tu ujumbe unapowekwa rasmi, kisha hupewa nguvu na utimilifu wa unabii unaoashiria mwanzo wa wakati wa kujaribiwa.
When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.
Mvua ya baadaye ilipoanza kunyesha manyunyu tarehe 11 Septemba 2001, uasi wa mwaka 1888 na wa Kora ulirudiwa. Katika uasi wa Minneapolis wa 1888 na katika uasi wa Kora, wajumbe walioteuliwa na Mungu walikataliwa pamoja na ujumbe waliouwasilisha. Wakamtupa mtoto pamoja na maji ya kuogea. Walifanya hivyo kwa dhana kwamba kusanyiko lote lilikuwa takatifu kama wale aliowachagua Mungu. Waasi hawakuweza kuuona Uungu ndani ya wajumbe wa kibinadamu. Walichoona tu ni wao wenyewe, ubinadamu usio na Uungu, kwa hiyo wakadhani kila mtu alikuwa sawa.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Hata Kora, mwana wa Ishari, mwana wa Kohathi, mwana wa Lawi, na Dathani na Abiramu, wana wa Eliabu, na Oni, mwana wa Pelethi, wa wana wa Reubeni, wakatwaa watu; wakainuka mbele ya Musa, pamoja na baadhi ya wana wa Israeli, wakuu mia mbili na hamsini wa mkutano, waliotajika katika kusanyiko, watu wenye sifa; wakajikusanya kinyume cha Musa na kinyume cha Haruni, wakawaambia, Mnachukua juu yenu mengi mno, kwa kuwa kusanyiko lote ni watakatifu, kila mmoja wao, na Bwana yuko kati yao; mbona basi mnajikweza juu ya kusanyiko la Bwana? Hesabu 16:1-3.
The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”
Uasi wa Kora, 1888 na 9/11 unaonyeshwa kama kukataa kujitiisha kwa uongozi aliouchagua Mungu, huku wakitumainia ufafanuzi wa uongo kuhusu kusanyiko la Mungu. Yeremia anabainisha jambo hilo hilo wakati waasi walipodai, “Hekalu la Bwana, hekalu la Bwana ndizo hizi.”
The word that came to Jeremiah from the Lord, saying,
Neno lililomjia Yeremia kutoka kwa Bwana, likisema,
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Simama katika lango la nyumba ya Bwana, ukatangaze huko neno hili, ukasema, Sikieni neno la Bwana, ninyi nyote wa Yuda, mnaoingia katika malango haya ili kumwabudu Bwana. Hivi ndivyo asemavyo Bwana wa majeshi, Mungu wa Israeli: Rekebisheni njia zenu na matendo yenu, nami nitawafanya mkai mahali hapa. Msiutumainie maneno ya uongo, mkisema, Hekalu la Bwana, Hekalu la Bwana, Hekalu la Bwana, ndiyo haya.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
Kwa maana mkirekebisha kabisa njia zenu na matendo yenu; mkitekeleza hukumu kwa ukamilifu kati ya mtu na jirani yake; msiwadhulumu wageni, yatima, wala wajane, wala msimwage damu isiyo na hatia mahali hapa, wala msiende kufuata miungu mingine kwa hasara yenu; ndipo nitawafanya mkakaa mahali hapa, katika nchi niliyowapa baba zenu, milele na milele.
Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.
Angalieni, mnategemea maneno ya uongo, yasiyoweza kuleta faida. Yeremia 7:1-8.
The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.
Maneno ya uongo ya Wayahudi katika kipindi cha Yeremia ni yale yale ya Kora na washirika wake, waasi wa 1888 na, bila shaka, waasi wa 9/11. Huo ndio uongo ambao walevi wa Efraimu hujificha chini yake katika Isaya ishirini na nane.
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.
Kwa hiyo, sikieni neno la Bwana, enyi wenye dhihaka, ninyi watawala wa watu hawa walioko Yerusalemu. Kwa kuwa mmesema, Tumefanya agano na mauti, nasi tumeafikiana na kuzimu; pigo kubwa litakapopita kama gharika, halitatufikia sisi; kwa maana tumeufanya uongo kuwa kimbilio letu, na chini ya udanganyifu tumejificha. Isaya 28:14, 15.
It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.
Ni pia ule uongo unaoonyesha ukosefu wa upendo kwa Kweli, jambo linaloleta udanganyifu mkubwa katika 2 Wathesalonike.
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.
Na kwa sababu hii Mungu atawapelekea nguvu ya upotevu, wapate kuamini uongo; ili wahukumiwe wote wasioamini ile kweli, bali walipendezwa na udhalimu. 2 Wathesalonike 2:11, 12.
The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.
‘Maneno ya uongo’ yanawakilisha wazo la kipumbavu kwamba kanisa ndiko ambako wokovu unapatikana, si katika wajumbe waliochaguliwa na ujumbe wao uliochaguliwa. Uhusiano kati ya Mungu na mwanadamu huanzishwa na kudumishwa tu kupitia Neno Lake. Yeye ndiye Neno, wala hakuna mtu aje kwa Baba isipokuwa kwa njia ya Neno. Kristo anawakilishwa na wajumbe wake waliochaguliwa na ujumbe wanaouwasilisha. Kuamini vinginevyo ni kuuchukia Ukweli na kuamini uongo. Yeremia anawahukumu Wayahudi wanaoutumainia hekalu, kwa kuwakumbusha Shilo, ambako Sanduku la Mungu lilikuwa tangu kuingia katika Nchi ya Ahadi.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Kwa hiyo nitatenda juu ya nyumba hii, iitwayo kwa jina langu, ambayo mnaitumainia, na juu ya mahali pale nilipowapa ninyi na baba zenu, kama nilivyotenda Shilo. Nami nitawatupa nje ya uso wangu, kama nilivyowatupa ndugu zenu wote, yaani uzao wote wa Efraimu. Kwa hiyo usiwaombee watu hawa, wala usiinua kilio wala sala kwa ajili yao, wala usifanye maombezi kwangu; kwa maana sitakusikia. Yeremia 7:14-16.
Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!
Eli mwovu, pamoja na wanawe wawili waovu, Hophni na Phineas, wanakwenda sambamba na Kora, Dathani na Abiramu kwa kuruhusu uasi wa imani kuzidi kuongezeka hadi muda wa rehema ulipofungwa, na wote watatu wakafa siku hiyo hiyo, kama walivyokufa Kora, Dathani na Abiramu. Wote hufa wakati wa sheria ya Jumapili!
At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.
Katika 9/11, uasi wa Kora, na uasi wa Eli, uasi wa Wayahudi katika ushuhuda wa Yeremia na waasi wa 1888 wanakataa na kuasi dhidi ya ujumbe na wajumbe wa kipindi hicho. Kipindi hicho hukamilika katika sheria ya Jumapili baada ya majaribio mawili. Jaribio la kwanza ni kuanzia 9/11 hadi Julai 18, 2020, na jaribio la pili ni utakaso na kutiwa muhuri kunakowakilishwa na ujumbe wa Mlio wa Usiku wa Manane. Kutokana na mchakato huo wa utakaso Gideoni na wale mia tatu wake wanaandaliwa kupiga tarumbeta zao, nao hufanya hivyo Samueli anapoinuliwa wakati wa sheria ya Jumapili, ambapo Sanduku linatekwa na Wafilisti. Kisha kanisa lililoshinda linainuliwa kama bendera.
That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.
Kanisa hilo lina mfalme, aitwaye Daudi, na nabii anayewakilishwa na Ezekieli na Samweli wakati wa maangamizi ya Shilo. Kanisa pia litakuwa na ukuhani unaowakilishwa na Yosefu. Wakati wa jaribio la sheria ya Jumapili ndiko moto wa Roho Mtakatifu unamiminwa pasipo kipimo, kama inavyowakilishwa na muhuri wa saba. Moto huo unawaangamiza wanaume mashuhuri waliokuwa waasi pamoja na Kora, Dathani, Abiramu, Eli, Hofni, Finehasi, na waasi wa mwaka 1888.
That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!
Moto huo huo wa kumiminwa kwa Roho Mtakatifu ndiyo usuli wa tamthilia ya kanisa linaloshinda. Kanisa linawakilishwa na mfalme Daudi, nabii Ezekieli na Yusufu kuhani. Wale watatu wamesimama ndani ya moto unaowaangamiza wanaume 250 mashuhuri, kama vile moto wa Nebukadneza ulivyowaangamiza wanaume waliowatupa wale watatu waaminifu ndani ya tanuru ya moto uwakao. Kama kanisa linaloshinda, dunia nzima inaangalia wanapotupwa ndani ya tanuru ya moto uwakao, na ghafula, Mwana wa Mungu anaonekana akiwa pamoja na nabii, kuhani na mfalme wa makanisa, wanaowakilishwa na Shadraka, Meshaki na Abednego. Watu wanne wenye umri wa miaka thelathini ndani ya tanuru ya moto uwakao, wakiwakilisha ukweli kwamba Uungu ukiungana na ubinadamu hautendi dhambi!
Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.
Kora, Dathani na Abiramu, ambao pia ni Eli, Hofni na Finehasi, ni mfano wa uongo wa kanisa lililoshinda linalojumuisha nabii, kuhani na mfalme. Wale watatu ndio 300 wa Gideoni, nafsi elfu tatu katika Pentekoste, wahubiri 300 wa Wamileri, chati 300 za 1843, ambao wana umri wa miaka thelathini wakati sheria ya Jumapili inawasili na moto unashuka kutoka mbinguni. Kwa Eliya moto ulikuwa wa kutofautisha kati ya manabii wa kweli na wa uongo. Moto unaoshuka katika Mambo ya Walawi siku ya "nane", Haruni anapoanza kuhudumu, unateketeza sadaka ya Haruni, ambayo ni sadaka ya Malaki 3, iliyo ya kupendeza kama katika miaka ya zamani. Moto huo huo unawaangamiza wale wanaotoa moto mgeni au wa kawaida, kama inavyowakilishwa na Hofni na Finehasi, wana wa Haruni.
When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.
Wakati Mungu anapothibitisha nabii wa kweli kupitia Eliya, au kuhani wa kweli kupitia Haruni, moto huo husababisha kifo cha manabii wa uongo wa Baali, ambao pia ni Hofni na Finehasi. Hofni na Finehasi ni wana wa Haruni; wao ni kizazi cha mwisho cha watu wa agano, ambao watatapikwa kutoka kinywani mwa Bwana wakati wa sheria ya Jumapili.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
Haya si maneno ya Dada White, bali ni maneno ya Bwana, na mjumbe wake amenipa hayo ili niwafikishie. Mungu anawaita muache kufanya kazi kwa kwenda kinyume naye. Maelekezo mengi yalitolewa kuhusu watu wanaodai kuwa Wakristo ilhali wakidhihirisha sifa za Shetani, wakipinga kwa roho, kwa neno, na kwa tendo maendeleo ya kweli, na kwa hakika wanafuata njia ambayo Shetani anawaongoza. Kwa ugumu wa mioyo yao wamejitwalia mamlaka ambayo kabisa si yao, na ambayo hawapaswi kuyatumia. Mwalimu Mkuu asema, 'Nitapindua, nitapindua, nitapindua.' Watu huko Battle Creek husema, 'Hekalu la Bwana, hekalu la Bwana ndilo sisi' lakini wanatumia moto wa kawaida. Mioyo yao haijatiwa laini wala kunyenyekezwa na neema ya Mungu. Manuscript Releases, juzuu ya 13, 222.
The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.
“Moto wa kawaida” ndicho alichotumia mwana wa Aroni wakati ukuhani ulipoanza. Nambari “81” ni ishara ya ukuhani, na katika Walawi sura ya nane, mstari wa kwanza, siku saba za utakaso na kuwekwa wakfu kwa kuhani zinaonyeshwa. Nguo zao huondolewa na kubadilishwa na mavazi ya Kuhani Mkuu wa Mbinguni, kama ilivyoonyeshwa katika maono ya Zekaria ya Yoshua na malaika katika sura ya tatu. Wale 300 katika Zekaria wanawakilishwa kama “wanaume waliostaajabiwa,” kwa kuwa waliwakilisha katika historia wakati Mungu anapoondoa maovu ya watu Wake, ambayo ni sheria ya Jumapili, wakati kanisa linapobadilishwa kutoka la kivita hadi la ushindi. Baada ya siku saba za kuwekwa wakfu, walianza kuhudumu siku ya nane.
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.
Wala msitoke mlangoni mwa hema ya kukutania kwa siku saba, hata siku za kuwekwa kwenu wakfu zitakapokwisha; kwa maana siku saba atawaweka wakfu. Walawi 8:33.
Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.
Siku ya nane ni ishara ya yule wa nane, aliye wa wale saba; ya Laodikia kubadilika kuwa Filadelfia; ya nafsi nane katika safina ya Nuhu; ya siku ya nane ya tohara; na ya siku ya nane ya ufufuo. Siku hiyo ndiyo sheria ya Jumapili, wakati jeraha la mauti la upapa linapoponywa, na hivyo upapa unafufuliwa na kuwa wa nane, aliye wa wale saba.
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.
Ikawa siku ya nane, Musa akawaita Haruni na wanawe, na wazee wa Israeli. Walawi 9:1.
On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.
Siku ya nane, makuhani walianza kuhudumu, lakini wana wa Haruni walitoa “moto wa kawaida.” Uadventista unadai kwamba wao ni hekalu la Bwana, na Dada White alitambua dai hilo kuwa moto wa kawaida. Si tu kwamba ni uongo, bali pia ni moto wa kawaida, kinyume na moto mtakatifu. Moto mtakatifu ni ujumbe wa Kilio cha Usiku wa Manane, na moto wa kawaida ni ule ujumbe bandia wa amani na usalama, ambao utakuwa ujumbe wa mwisho utakaotangazwa na mbwa bubu waliokataa kubweka na kutoa ujumbe wa onyo. Katika sura ya tisa, Haruni anatoa sadaka, na moto unashuka kutoka mbinguni na kuiteketeza sadaka. Kisha wanawe wawili waovu wanatoa moto wa kawaida, na moto wa Mungu unawateketeza.
And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.
Haruni akaunyanyua mkono wake upande wa watu, akawabariki, akashuka baada ya kutoa sadaka ya dhambi, na sadaka ya kuteketezwa, na sadaka za amani. Naye Musa na Haruni wakaingia ndani ya hema la kukutania, wakatoka, wakawabariki watu; na utukufu wa Bwana ukaonekana kwa watu wote. Ndipo moto ukatoka mbele za Bwana, ukateketeza juu ya madhabahu sadaka ya kuteketezwa na mafuta; watu wote walipoona hayo, wakapiga kelele, wakaanguka kifudifudi. Basi Nadabu na Abihu, wana wa Haruni, wakatwaa kila mmoja chetezo chake, wakaweka moto ndani yake, wakaweka uvumba juu yake, wakatoa mbele za Bwana moto wa kigeni, ambao hakuwa amewaagiza. Ndipo moto ukatoka mbele za Bwana, ukawala, nao wakafa mbele za Bwana. Walawi 9:22-10:2.
The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.
Wanaume wa Battle Creek ni Sinedri wa kisasa wanaotumainia muundo wa kanisa lao kuliko ujumbe wa Shahidi wa Kweli kwa Laodikia. Shahidi wa Kweli kwa Laodikia ni Kristo, naye habadiliki kamwe, naye amekuwa daima akitumia watu aliowachagua yeye mwenyewe kuwasilisha ujumbe kwa watu waliokuwa wakidhihirisha sifa za Laodikia. Hakuna jipya chini ya jua.
He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.
Alimchagua Musa, ambaye alikuwa amefundishwa na Mungu peke yake kwa miaka arobaini, kama vile Yesu na binamu yake Yohana walivyokuwa wamefundishwa. Alimchagua Musa, Kristo na Yohana kama mifano ya waliopata mafunzo nje ya mfumo rasmi wa elimu. Nazareti inawakilisha ishara ya mtu aliyechaguliwa, kama walivyokuwa wale walioibuka wapya; Jones na Waggoner katika uasi wa Minneapolis wa mwaka 1888. Nazareti inawakilisha mwito na kuwekwa wakfu kwa mtu aliyechaguliwa, lakini mtu huyo aliyechaguliwa ni raia wa mji unaodharauliwa.
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.
Nathanaeli akamwambia, Je, kitu chema kinaweza kutoka Nazareti? Filipo akamwambia, Njoo uone. Yohana 1:46.
The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.
Ndimi za kigugumizi za Isaya 28 zinawakilisha wale waliotoka Nazareti. Baada ya kurasimishwa kwa ujumbe wa Miller mnamo 1831, ujumbe huo ulipewa nguvu kwa kutimia kwa unabii wa ole wa pili, ukiwa kielelezo cha kutimizwa kwa unabii wa ole wa tatu mnamo 9/11. Tutashughulikia unabii wa tatu wa Masihi katika makala inayofuata.
“Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’
Usiku wa tatu kabla ya ofisi ya Review kuungua, nilikuwa katika maumivu ambayo maneno hayawezi kuyaeleza. Sikuweza kulala. Nilizunguka chumbani, nikimwomba Mungu awarehemu watu Wake. Ndipo nikaona kana kwamba nipo katika ofisi ya Review pamoja na wanaume wenye uongozi wa taasisi hiyo. Nilikuwa nikijaribu kuwasemeza na hivyo kuwasaidia. Mmoja mwenye mamlaka akasimama, akasema, 'Mnasema, Hekalu la Bwana, hekalu la Bwana, sisi ndilo; kwa hiyo tuna mamlaka ya kufanya hili na lile na lingine. Lakini neno la Mungu linakataza mengi ya mambo mnayokusudia kuyafanya.' Katika ujio Wake wa kwanza, Kristo alilisafisha hekalu. Kabla ya ujio Wake wa pili Atalisafisha tena hekalu. Alikuwapo pale akilisafisha hekalu. Kwa nini? Kwa sababu kazi za kibiashara zilikuwa zimeingizwa, na Mungu alikuwa amesahauliwa. Kwa mbio hapa, mbio huko, mbio kwingineko, hapakuwa na wakati wa kufikiri juu ya mbingu. Kanuni za sheria ya Mungu ziliwasilishwa, nami nikasikia swali likiulizwa, 'Ni kiasi gani cha sheria mlichokitii?' Kisha neno likanenwa, 'Mungu atalisafisha na kulitakasa hekalu Lake katika hasira Yake.'
“In the visions of the night I saw a sword of fire hung out over Battle Creek.
Katika maono ya usiku niliona upanga wa moto ukining’inia juu ya Battle Creek.
“Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.
Ndugu zangu, Mungu yuko makini nasi. Nataka niwaambie kwamba, iwapo baada ya maonyo yaliyotolewa kupitia mioto hii viongozi wa watu wetu wataendelea tu kama walivyofanya zamani, wakijitukuza, Mungu atachukua miili yao baada ya hapo. Kwa hakika, kama aishivyo, atazungumza nao kwa lugha ambayo hawawezi kukosa kuielewa.
“God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.
"Mungu anatuangalia ili aone kama tutajinyenyekeza mbele zake kama watoto wadogo. Nasema maneno haya sasa ili tuje kwake kwa unyenyekevu na majuto na tujue kile anachotaka kutoka kwetu.' Publishing Ministry, 170, 171."
“The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.
"Ujumbe wa wakati huu si, 'Hekalu la Bwana, hekalu la Bwana, hekalu la Bwana—ndilo sisi.' Ni nani Bwana anawapokea kuwa vyombo vya heshima?—Wale wanaoshirikiana na Kristo; wale wanaoamini ukweli, wanaoishi ukweli, wanaoutangaza ukweli katika vipengele vyake vyote." Review and Herald, 22 Oktoba, 1903.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
Haya si maneno ya Dada White, bali ni maneno ya Bwana, na mjumbe wake amenipa hayo ili niwafikishie. Mungu anawaita muache kufanya kazi kwa kwenda kinyume naye. Maelekezo mengi yalitolewa kuhusu watu wanaodai kuwa Wakristo ilhali wakidhihirisha sifa za Shetani, wakipinga kwa roho, kwa neno, na kwa tendo maendeleo ya kweli, na kwa hakika wanafuata njia ambayo Shetani anawaongoza. Kwa ugumu wa mioyo yao wamejitwalia mamlaka ambayo kabisa si yao, na ambayo hawapaswi kuyatumia. Mwalimu Mkuu asema, 'Nitapindua, nitapindua, nitapindua.' Watu huko Battle Creek husema, 'Hekalu la Bwana, hekalu la Bwana ndilo sisi' lakini wanatumia moto wa kawaida. Mioyo yao haijatiwa laini wala kunyenyekezwa na neema ya Mungu. Manuscript Releases, juzuu ya 13, 222.