“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

Kwa shauku ya dhati ninatazamia wakati ambapo matukio ya siku ya Pentekoste yatarudiwa kwa nguvu kuu zaidi kuliko ilivyokuwa wakati huo. Yohana anasema, 'Niliona malaika mwingine akishuka kutoka mbinguni, akiwa na uwezo mkuu; na dunia ilitiwa nuru kwa utukufu wake.' Ndipo, kama ilivyokuwa wakati wa Pentekoste, watu watasikia ukweli ukinenwa kwao, kila mtu kwa lugha yake mwenyewe.

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

Mungu anaweza kupuliza uhai mpya ndani ya kila nafsi inayotamani kwa dhati kumtumikia, na anaweza kugusa midomo kwa makaa ya moto kutoka madhabahuni, na kuzifanya ziwe na ufasaha wa sifa Zake. Maelfu ya sauti yatatiwa nguvu ya kunena kweli za ajabu za Neno la Mungu. Ulimi wa kigugumizi utafunguliwa, na waoga watafanywa kuwa imara kutoa ushuhuda wa ujasiri kwa ajili ya kweli. Na Bwana awasaidie watu Wake kusafisha hekalu la nafsi kutokana na kila unajisi, na kudumisha uhusiano wa karibu sana Naye ili wapate kuwa washiriki wa mvua ya masika itakapomiminwa. Review and Herald, Julai 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Pentekoste, inapotazamwa kama sikukuu ya Bwana, haiwezi kutenganishwa na Pasaka, Sikukuu ya Mikate Isiyochachwa, sadaka ya malimbuko na Sikukuu ya Majuma. Pentekoste ni kipindi cha muda, ingawa pia ni nukta ya wakati. Ndiyo sababu huitwa "msimu wa Kipentekoste." Msimu huo ulianza na kifo cha Kristo, maziko yake na kufufuka kwake. Baada ya kupaa kwake, Kristo alianza siku arobaini za mafundisho ya kibinafsi, zilizofuatiwa na siku kumi katika chumba cha juu ambako umoja ulitimizwa. 9/11 lilianzisha kipindi kinachoishia katika sheria ya Jumapili nchini Marekani. Sheria hiyo ya Jumapili inawakilishwa na siku ya Pentekoste kama nukta ya wakati; nukta ya wakati ambayo imetanguliwa na kipindi cha muda kilichoanza 9/11. Kuanzia 9/11 hadi sheria ya Jumapili, "msimu wa Kipentekoste" unajirudia.

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Petro alieleza kwamba tukio la kimiujiza la "ndimi za moto" halikuwa upuuzi wa ulevi, bali utimilifu wa kitabu cha Yoeli, kwa kuwa kulikuwa kumetolewa pingamizi dhidi ya ujumbe huo. "Ndimi" zinawakilisha uwasilishaji wa ujumbe, na moto unamwakilisha Roho Mtakatifu. Ujumbe wa Pentekoste unawakilisha mchanganyiko wa uungu (Mungu ni moto ulao) na ubinadamu wa ulimi. Kama vile Petro anavyowakilisha wale mia arobaini na nne elfu wakati wa mvua ya mwisho, vivyo hivyo Wayahudi wabishi wanawakilisha watu wa agano la awali wanaoachwa kando katika wakati uleule ambao mvua ya mwisho inanyesha.

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.

Wote wakajazwa na Roho Mtakatifu, wakaanza kunena kwa lugha nyingine, kama Roho alivyowajalia kutamka. Kulikuwako Yerusalemu Wayahudi, watu watauwa, wa kila taifa chini ya mbingu. Sauti hiyo iliposikiwa, mkutano ukakusanyika, ukashikwa na fadhaa, kwa sababu kila mtu aliwasikia wakisema kwa lugha yake mwenyewe. Wakastaajabu wote na kushangaa, wakisema wao kwa wao, Tazama, hawa wasemao si Wagalilaya wote? Imekuwaje basi tunasikia kila mtu katika lugha yetu tuliyozaliwa nayo? Waparthi, na Wamedi, na Waelamu, nao wakaao Mesopotamia, Uyahudi, na Kapadokia, Ponto, na Asia, Frigia, na Pamfilia, Misri, na pande za Libya karibu na Kirene, na wageni kutoka Rumi, Wayahudi na waongofu, Wakrete na Waarabu; tunawasikia hawa wakisema kwa lugha zetu matendo makuu ya Mungu. Wakastaajabu wote, wakashikwa na shaka, wakisema wao kwa wao, Maana yake ni nini haya? Wengine wakidhihaki wakasema, Wamejaa mvinyo mpya. Lakini Petro, akasimama pamoja na wale kumi na mmoja, akapaza sauti yake, akawaambia, Enyi watu wa Uyahudi, na ninyi nyote mkaao Yerusalemu, lijulikane neno hili kwenu, mkasikie maneno yangu. Kwa maana hawa si walevi, kama mnavyodhani; kwa kuwa ni saa tatu ya mchana. Matendo ya Mitume 2:4-15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Petro anaeleza Pentekoste kuwa utimilifu wa kitabu cha Yoeli. Anafanya hivyo kinabii wakati ulimwengu wote unawakilishwa, kwa maana kifungu kinasema hadhira ilikuja “kutoka kila taifa chini ya mbingu.” Mnamo 9/11 dunia iliangaziwa kwa utukufu wa Kristo, na kisha tena wakati wa sheria ya Jumapili wale laki moja na arobaini na nne elfu wataakisi kikamilifu utukufu wa Kristo wanapoinuliwa kama bendera mbele ya ulimwengu wote. Kipindi cha Pentekoste kilianza mnamo 9/11 na kitaishia wakati wa sheria ya Jumapili.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

Hakuna hata mmoja wetu atakayewahi kupokea muhuri wa Mungu ilhali bado kuna doa au mawaa lolote katika tabia zetu. Imebaki kwetu kurekebisha kasoro katika tabia zetu, kusafisha hekalu la nafsi zetu kutokana na uchafu wote. Ndipo mvua ya masika itashuka juu yetu kama vile mvua ya vuli ilivyowashukia wanafunzi Siku ya Pentekoste.

“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

"Tunaridhika kwa urahisi sana na mafanikio yetu. Tunahisi kuwa matajiri na tumepata mali nyingi, wala hatujui ya kwamba sisi ni 'mnyonge, na mwenye taabu, na maskini, na kipofu, na uchi.' Sasa ni wakati wa kuzingatia onyo la Shahidi wa Kweli: 'Ninakushauri ununue kwangu dhahabu iliyojaribiwa motoni, ili upate kuwa tajiri; na mavazi meupe, ili uvikwe, na aibu ya uchi wako isionekane; na upake macho yako dawa ya macho, ili upate kuona.' ..."

“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

Ni sasa ndipo tunapaswa kujilinda sisi na watoto wetu tusichafuliwe na ulimwengu. Ni sasa ndipo tunapaswa kuosha mavazi ya tabia zetu na kuyafanya meupe kwa damu ya Mwanakondoo. Ni sasa ndipo tunapaswa kushinda kiburi, tamaa, na uvivu wa kiroho. Ni sasa ndipo tunapaswa kuamka na kufanya juhudi thabiti kwa ajili ya uwiano wa tabia. ‘Leo mkisikia sauti Yake, msiifanye mioyo yenu migumu.’ Tuko katika hali yenye majaribu sana, tukingoja, tukikesha kwa ajili ya kuja kwa Bwana wetu. Ulimwengu uko gizani. ‘Lakini ninyi, ndugu,’ asema Paulo, ‘si wa gizani, hata ile siku iwapate kama mwivi.’ Daima kusudi la Mungu ni kuleta nuru kutoka katika giza, furaha kutoka katika huzuni, na pumziko kutoka katika uchovu kwa nafsi inayengoja kwa shauku.

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

Mnafanya nini, ndugu zangu, katika kazi kuu ya maandalizi? Wale wanaoungana na dunia wanapokea umbo la kidunia na kujiandaa kwa alama ya mnyama. Wale wasiojiamini nafsi zao, wanaojinyenyekeza mbele za Mungu na kutakasa roho zao kwa kuitii kweli—hawa wanapokea umbo la mbinguni na kujiandaa kwa muhuri wa Mungu katika vipaji vya nyuso zao. Amri itakapotolewa na muhuri ukapigwa, tabia yao itabaki safi na isiyo na doa kwa milele.

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

Sasa ni wakati wa kujiandaa. Muhuri wa Mungu hautawekwa kamwe kwenye paji la uso wa mwanamume au mwanamke asiye safi. Hautawekwa kamwe kwenye paji la uso wa mwanamume au mwanamke mwenye kutamani makuu, anayependa dunia. Hautawekwa kamwe kwenye paji la uso wa wale wenye ndimi za uongo au mioyo ya hila, wawe wanaume au wanawake. Wote watakaopokea muhuri huo ni lazima wawe wasio na waa mbele za Mungu—wanaostahili mbinguni. Songeni mbele, ndugu zangu na dada zangu. Naweza kuandika kwa ufupi tu juu ya hoja hizi kwa wakati huu, nikiwatanabahisha tu kuhusu ulazima wa maandalizi. Chunguzeni Maandiko wenyewe, ili muelewe uzito wa kutisha wa wakati huu. Ushuhuda, juzuu ya 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

Hapa Dada White anatambua Pentekoste kama wakati maalum, akiulinganisha na sheria ya Jumapili nchini Marekani, “wakati amri inapotangazwa.” Hata hivyo, ijapokuwa anaainisha sheria ya Jumapili na Pentekoste kama wakati maalum, ujumbe wake wa wito wa maandalizi unatambua kipindi kinachotangulia sheria ya Jumapili kama kinachoakisiwa na msimu wa Kipentekoste. Sheria ya Jumapili ni jaribio la Sabato ya siku ya saba, na kipindi kuanzia 9/11 hadi sheria ya Jumapili kinaweza kutambulika kama “siku ya maandalizi ya Bwana” ya mfano. Maandalizi hutangulia jaribio.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“Mvua ya masika itanyesha juu ya” wale laki moja arobaini na nne kama vile “mvua ya vuli ilivyowanyeshea wanafunzi siku ya Pentekoste.” Kipindi kinachowakilishwa kama msimu wa Pentekoste kilianza kwa kunyunyiziwa wakati Kristo aliporudi baada ya kupaa Kwake.

And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

Na alipokwisha kusema hayo, akawavuvia, akawaambia, Pokeeni Roho Mtakatifu. Yohana 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Pumzi yake hubeba Roho Mtakatifu, na pumzi ndiyo inayozalisha sauti ya maneno. Yesu ni Neno, na pumzi yake hubeba Roho Mtakatifu kupitia utoaji wa Neno lake. Pumzi ndiyo iliyoletea mwili wa Adamu uhai, na pumzi ndiyo inayoliletea jeshi la Ezekieli la mifupa mikavu ya wafu iliyofufuliwa uhai.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

"Kitendo cha Kristo cha kuwapulizia wanafunzi wake Roho Mtakatifu, na kuwapa amani yake, kilikuwa kama matone machache kabla ya kunyesha kwa mvua tele siku ya Pentekoste." Spirit of Prophecy, juzuu ya 3, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Mwanzoni mwa msimu wa Pentekoste, "pumzi" ya Kristo iliwapa wanafunzi Roho Mtakatifu, lakini baadhi walikuwa na shaka.

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

Lakini Toma, mmoja wa wale kumi na wawili, aitwaye Didimo, hakuwa pamoja nao alipokuja Yesu. Basi wanafunzi wengine wakamwambia, Tumemwona Bwana. Akawaambia, Isipokuwa nione katika mikono yake alama za misumari, na niutie kidole changu katika alama za misumari, na niingize mkono wangu ubavuni mwake, sitaamini. Yohana 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Kipindi cha Pentekoste kilianzisha kipindi cha “majaribu,” kuanzia na pumzi ya Kristo na mjadala wa shaka wa Tomaso. Mjadala wa Tomaso mwanzoni ni mfano wa mjadala wa Wayahudi mwishoni mwa kipindi cha Pentekoste. Kristo aliwapa wanafunzi wake neno lake na Roho Mtakatifu mwanzoni, na wanafunzi mwishoni mwa kipindi cha Pentekoste waliushirikisha ulimwengu neno na Roho Mtakatifu.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Kazi ambayo Kristo alitimiza alipowapulizia wanafunzi ilikuwa ushahidi wa pili wa kazi hiyo hiyo aliyokuwa ameitimiza tu pamoja na wanafunzi njiani kuelekea Emausi.

And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

Ikawa walipokuwa wakizungumza pamoja na kujadiliana, Yesu mwenyewe akakaribia, akaenda pamoja nao. Lakini macho yao yalizuiliwa ili wasimtambue. ...

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

Kisha akawaambia, Enyi wapumbavu, na wenye mioyo mizito kuamini yote yaliyosemwa na manabii: Je, haikupasa Kristo kuteswa mambo haya, na kuingia katika utukufu wake? Akianza na Musa na manabii wote, akawafafanulia katika Maandiko yote mambo yaliyomhusu yeye. Wakakaribia kijiji walikokuwa wakienda; naye akajifanya kana kwamba angeenda mbele zaidi. Lakini wakamsihi, wakisema, Kaa pamoja nasi; kwa kuwa imekaribia jioni, na mchana umekwisha kwenda sana. Basi akaingia kukaa pamoja nao. Ikawa alipokuwa ameketi chakulani pamoja nao, akatwaa mkate, akaubariki, akaumega, akawapa. Ndipo macho yao yakafunguliwa, wakamtambua; naye akatoweka machoni pao. Wakasemezana wao kwa wao, Je, mioyo yetu haikuwa ikiwaka ndani yetu, alipokuwa akisema nasi njiani, na alipokuwa akitufungulia Maandiko? Luka 24:15, 16, 25-32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Kama vile Yesu “aliketi chakulani” huko Emau, baadaye akala pamoja na wanafunzi. Katika visa vyote viwili tendo la kula linaonyeshwa. Pamoja, vinaonyesha kwamba mwanzo wa kipindi cha Pentekoste umetiwa alama na pumzi ya Roho Mtakatifu na pia kwa kula. Matukio ya mwanzo yanazua mabishano kati ya kundi linaloamini na kundi linalotia shaka. Tendo la kula, utoaji wa Roho Mtakatifu, na kufunguliwa kwa Maandiko vyote vinaonyesha kwamba Kristo alianza mafundisho Yake kwa “Musa na manabii wote.” Mafundisho ya Kristo yalitolewa kwa kuchukua mstari wa kinabii wa Musa na kuulinganisha na mistari ya manabii wote, hapa kidogo na pale kidogo.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

Mnamo tarehe 11 Septemba pumzi ya pepo nne za Ezekieli ilivuma juu ya mifupa mikavu iliyokufa ya sura ya thelathini na saba. Wakati huo, kama ilivyoonyeshwa kwa mfano na malaika aliyeshuka tarehe 11 Agosti 1840 na kuutia nguvu ujumbe wa malaika wa kwanza, malaika wa Ufunuo kumi na nane alishuka na ujumbe ambao lazima uliwe, kama vile wanafunzi walivyokula mwanzoni mwa kipindi cha Pentekoste. Kutokutaka kwa Thomaso kuamini kunatambulisha kwamba wakati ujumbe unapoletwa, kunadhihirika mtikisiko.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

Kuhusu kuanguka kwa Minara Pacha katika tukio la 9/11, tunaambiwa kwamba Bwana alijitokeza ili "kuwatetemesha sana mataifa." Ni muhimu kukumbuka kwamba "mtikisiko" miongoni mwa watu wa Mungu husababishwa na wale wanaopigana dhidi ya ujumbe wa kweli. Kuna "mitikisiko" ya nje, lakini mitikisiko ya ndani kanisani hutokea katika mazingira ya ujumbe unapowasilishwa.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

Niliuliza maana ya mtikisiko niliokuwa nimeuona, na nikaonyeshwa kwamba ungesababishwa na ushuhuda wa moja kwa moja uliotokana na ushauri wa Shahidi wa Kweli kwa Walaodikia. Hii itakuwa na athari katika moyo wa mpokeaji, na itamwongoza kuinua kiwango na kutoa ukweli ulionyooka. Wengine hawatastahimili ushuhuda huu ulionyooka. Wataupinga, na hili ndilo litasababisha mtikisiko miongoni mwa watu wa Mungu.

“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

"Niliona kuwa ushuhuda wa Shahidi wa Kweli haujazingatiwa hata nusu. Ushuhuda mzito ambao hatima ya kanisa inategemea umetiliwa thamani ndogo, iwapo si kupuuzwa kabisa. Ushuhuda huu lazima ulete toba ya kina; wote watakaoipokea kwa kweli wataitii na kutakaswa." Maandishi ya Mapema, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

Mtikisiko wa ndani unasababishwa na wale wanaopinga kuwasilishwa kwa ujumbe wa Laodikia. Dada White anabainisha ujumbe wa mwaka 1888 wa Jones na Waggoner kuwa ujumbe wa Laodikia.

“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

Ujumbe uliotolewa kwetu na A. T. Jones na E. J. Waggoner ni ujumbe wa Mungu kwa kanisa la Laodikia, na ole kwa yeyote anayedai kuamini ukweli na bado asiyeakisi kwa wengine miale iliyotolewa na Mungu. The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Upinzani dhidi ya ujumbe wa Laodikia huleta mtikisiko, na Dada White anaulinganisha ujumbe wa 1888 na kushuka kwa malaika wa Ufunuo kumi na nane.

“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

Kutokutaka kuyaachilia maoni ya awali, na kukubali ukweli huu, kulikuwa msingi wa sehemu kubwa ya upinzani ulioonekana huko Minneapolis dhidi ya ujumbe wa Bwana kupitia Ndugu Waggoner na Jones. Kwa kuuchochea upinzani huo, Shetani alifanikiwa kuizuia, kwa kiasi kikubwa, nguvu maalum ya Roho Mtakatifu ambayo Mungu alitamani kuwapa watu wetu, isiwafikie. Adui aliwazuia wasipate ule ufanisi ambao ungekuwa wao katika kupeleka ukweli ulimwenguni, kama vile mitume walivyoutangaza baada ya siku ya Pentekoste. Nuru ile itakayoiangaza dunia yote kwa utukufu wake ilipingwa, na kwa matendo ya ndugu zetu wenyewe imezuiliwa kwa kiasi kikubwa kufika duniani. Selected Messages, kitabu cha 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Shaka ya Tomaso mwanzoni mwa kipindi cha Pentekoste, ikiwakilisha uasi dhidi ya ujumbe uliowasili siku ya Pentekoste, ilifananisha mtikisiko uliotokea wakati uongozi wa Waadventista wa Sabato uliposimama na kupinga ujumbe kwa kanisa la Laodikia kama ulivyowasilishwa na Jones na Waggoner mnamo 1888. Mnamo 1888 malaika mwenye nguvu wa Ufunuo kumi na nane alishuka ili kuangaza dunia kwa utukufu wake, lakini kwa kiasi kikubwa kutokana na kutokutaka kwa viongozi hao kuweka kando maoni yao ya awali, uasi wa Kora, Dathani na Abiramu ukarudiwa. Tomaso, Wayahudi wakati wa Pentekoste, uasi wa Kora katika siku za Musa, uasi wa 1888 vyote vinaashiria 9/11, wakati ambapo, kulingana na Yoeli—baragumu ilipaswa kupigwa. Baragumu hiyo, kulingana na Isaya, ilipigwa ili kubainisha dhambi za watu wa Mungu, hivyo ikiashiria 1888 na ujumbe kwa Laodikia. Mlinzi wa Yeremia, anayepiga baragumu kurejea katika "njia za kale", analingana na Isaya anayeuinua sauti yake kama baragumu. Walinzi wa Yeremia ni walinzi wa Habakuki wanaouliza swali kuhusu atakuwa na msimamo gani katika mabishano au mjadala wa historia yake?

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Nitasimama katika ulinzi wangu, na nitajiweka juu ya mnara, nitaangalia ili nione atakachoniambia, na nitakachojibu ninapokemewa. Habakuki 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Neno "reproved" linamaanisha "kukemewa au kubishiwa" na linadokeza swali, kwani mstari unaofuata unatoa jibu.

And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

Na Bwana akanijibu, akasema, Andika njozi, ukaifanye iwe wazi juu ya vibao, ili aisomaye aende mbio. Habakuki 2:2.

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

“Mjadala” au mtikisiko ulioanza katika kutimia kwa historia ya Wamillerite ulikuwa ni ujumbe wa William Miller na kanuni zake za tafsiri za kinabii dhidi ya wanateolojia wa Uprotestanti. Mjadala katika historia ya Wamillerite ulianza kwa kuthibitishwa kwa ujumbe wa Wamillerite mnamo Agosti 11, 1840, wakati ambapo si “mwingine yeyote ila Yesu Kristo” ndiye aliyeshuka akiwa na kitabu kidogo ambacho Yohana alipaswa kukichukua na kukila. Hoja za walinzi wa Habakuki, shaka za Tomasi, uasi wa 1888, uasi wa Kora, na madai ya ulevi katika Pentekoste vyote vinashuhudia mjadala ulioanza mnamo 9/11. Mzozo unaojadiliwa unahusu ujumbe wa mvua ya mwisho, ambayo ilianza kunyunyiza mnamo 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Jibu katika Habakuki lililowaongoza Wamileraiti kutengeneza chati ya 1843 linahusishwa na maendeleo ya makundi mawili ya waabudu, yanayoonyeshwa katika mifano ya Kora na wenzake dhidi ya Musa; Tomaso na wanafunzi wengine; madai ya Wayahudi ya ulevi katika Pentekoste; uongozi wa Uadventista mwaka 1888; Waprotestanti dhidi ya Wamileraiti mwaka 1844; na wanawali wapumbavu na wenye busara wa tarehe 22 Oktoba 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

Mnamo 9/11 Kristo aliwapulizia wanafunzi wake Roho Mtakatifu kama matone machache kabla ya kumiminwa kikamilifu wakati wa sheria ya Jumapili. Kisha akawafumbua akili zao ili wauelewe ujumbe wa kinabii, akiuanzisha “mstari juu ya mstari” kuanzia kwa Musa, kwa kuwaongoza wale wanafunzi kurudi katika njia za kale za Yeremia ambako walitiwa mafuta ili kupiga baragumu la onyo. Pumzi ya Kristo katika 9/11 ilitoka katika pepo nne za Ezekieli na Yohana, nayo ilikuwa ujumbe wa Laodikia, ambao ni “ushuhuda ulionyooka” unaosababisha mtikisiko unapopingwa. Mwaka 1888 unaakisi uasi wa Kora, Dathani na Abiramu, kwa kuwa haikuwa tu ujumbe uliokuwa unakataliwa, bali pia walinzi walioteuliwa waliokuwa wakiupa baragumu sauti ya hakika.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Dada White aliandika kwamba, "mtikisiko niliouona" "ungesababishwa na ushuhuda ulionyooka uliotolewa kwa kuitikia ushauri wa Shahidi wa Kweli kwa Walaodikia." Ujumbe wa 1888 ulikuwa huo ushuhuda ulionyooka, na 1888 pamoja na 9/11 vinaashiria kushuka kwa malaika wa Ufunuo 18.

“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

"Ushuhuda wa wazi lazima utolewe kwa makanisa yetu na taasisi zetu, ili kuamsha waliolala.'"

“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

"Neno la Bwana linapoaminiwa na kutiiwa, maendeleo thabiti yatafikiwa. Hebu sasa tuone uhitaji wetu mkubwa. Bwana hawezi kututumia hadi atakapopulizia pumzi ya uhai ndani ya mifupa mikavu. Nilisikia maneno yakisemwa: 'Bila mguso wa kina wa Roho wa Mungu juu ya moyo, bila athari yake ya kuhuisha, kweli inakuwa andiko mfu.'" Review and Herald, Novemba 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

Mnamo 9/11 ujumbe wa Laodikia ulifikia utimilifu wake kamili wakati wito wa mwisho kwa watu wa Mungu wa agano la awali ulipoanza kutolewa. Ndipo Dada White anabainisha, "Ushuhuda wa wazi na wa moja kwa moja lazima utolewe kwa makanisa na taasisi zetu, ili kuwaamsha waliolala." Ujumbe wa Laodikia ulianza wakati malaika wa Ufunuo sura ya kumi na nane aliposhuka mnamo 9/11, jambo ambalo linamaanisha kwamba mnamo 9/11 ujumbe kwa Waadventista Wasabato wa Laodikia ulikuwa na bado ni "amka." Yoeli aliwaamuru walevi waamke katika aya ya tano ya sura ya kwanza. 9/11 inaashiria kuwasili kwa kipindi cha mwisho cha majaribu kwa Uadventista na inawakilisha amri ya Yoeli ya kuamka. Mwanzo wa majira ya Pentekoste unaanza kwa kuamshwa kwa watu wa Mungu mnamo 9/11 na unamalizika kwa utimilifu wa mfano wa wanawali kumi kabla tu ya sheria ya Jumapili.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Mwamko wa 9/11 ni mwito kwa kizazi cha mwisho cha watu wa agano walioko katika uasi wa imani. Mwamko kabla tu ya sheria ya Jumapili unafunga mlango kwa watu wa agano wa awali. Mwanzo na mwisho ni sawa, na mnamo Julai 2023 mashahidi wawili wa Ufunuo kumi na moja waliamshwa kutambua uasi uliokuwa ukihusiana na utabiri wa Julai 18, 2020. Mwamko wa katikati unawakilishwa na uasi, ambao hutambua 9/11 kuwa herufi ya kwanza ya alfabeti ya Kiebrania, Julai 18, 2020 kama herufi ya kumi na tatu, na sheria ya Jumapili kama herufi ya ishirini na mbili na ya mwisho ya alfabeti ya Kiebrania. Herufi ya ishirini na mbili inawakilisha muunganiko wa uungu na ubinadamu unaokamilishwa katika ule wa mwisho kati ya miwamko hiyo mitatu.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Bwana "anapuliza uhai katika mifupa mikavu" wakati wa 9/11, kama vile alivyowapulizia wanafunzi Roho Mtakatifu mwanzoni mwa kipindi cha Pentekoste. Wanafunzi baada ya kupaa kwake mbinguni wanawakilisha wale waliopokea Roho Mtakatifu, ambao baadaye uelewa wao wa Neno la kinabii ulifunguliwa kupitia mbinu ya "mstari juu ya mstari." Kupokea Roho Mtakatifu kulifanyika wakati wa kula mlo, kwa maana kula kiroho kunahitaji kula mwili na kunywa damu ya Yesu, ambaye ni Neno.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Waasi waliojiunga na Kora, Dathani na Abiramu wanaakilisha (kama ilivyo kwa uongozi wa Uadventista mwaka 1888) kundi linalosababisha mtikisiko kwa kupinga ujumbe wa tarumbeta unaotambua dhambi za watu wa Mungu, na pia unaotoa mwito wa kurudi kwenye njia za kale, zile kweli za msingi zinazoakilishwa na “mara saba” za Walawi ishirini na sita. Tarumbeta inatoa mwito wa uamsho na mageuzi. Cha kwanza kati ya vito vya kinabii vya Miller, ambacho pia ndicho cha kwanza kukataliwa na Uadventista, kinawakilisha mwanzo na mwisho wa harakati ya Wamileraiti. Mwanzo na mwisho wa ujumbe wa malaika wa kwanza kama ulivyohubiriwa na Wamileraiti umewekwa alama na “mara saba” za Musa. Mwanzoni ilikubaliwa, mwishoni ikakataliwa. Kwa sababu ya kukataliwa huko, Ezekieli anaonyesha Uadventista kama bonde la mifupa mikavu, iliyokauka. Kipindi kuanzia 1863 hadi sheria ya Jumapili nchini Marekani ni bonde la maono, kulingana na Isaya ishirini na mbili, lakini ni bonde la mifupa mikavu kulingana na Ezekieli. Mabonde hayo mawili ya kinabii yanalingana na bonde la Yehoshafati la Yoeli, ambalo Yoeli pia analitambua kama bonde la uamuzi.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Kwa dhana hizi tukiwa nazo, swali linaweza kuulizwa: imekuwaje kwamba wakati wa 9/11 kitabu cha Yoeli kikawa ujumbe alioutaja Petro siku ya Pentekoste? Tutajaribu kufafanua dhana hizi katika makala zifuatazo.

“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

(Iliandikwa tarehe 5 Novemba 1892, kutoka Adelaide, Australia ya Kusini, kwa 'Wapwa wapendwa, Frank na Hattie [Belden].')

“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

Utakapotiwa nuru na Roho Mtakatifu, utaona ule uovu wote huko Minneapolis kama ulivyo, kama Mungu anavyouangalia. Ikiwa sitakuona tena katika dunia hii, uwe na hakika kwamba nimekusamehe huzuni, dhiki, na mzigo wa roho uliyoniletea bila sababu yoyote. Lakini kwa ajili ya roho yako, kwa ajili ya Yeye aliyekufa kwa ajili yako, nataka uone na ukiri makosa yako. Uliungana na wale waliompinga Roho wa Mungu. Ulikuwa na ushahidi wote uliouhitaji kwamba Bwana alikuwa akifanya kazi kupitia Ndugu Jones na Waggoner; lakini hukupokea nuru; na baada ya kuendekeza hisia hizo, na kusema maneno dhidi ya kweli, hukuhisi uko tayari kukiri kwamba ulikuwa umekosea, kwamba watu hawa walikuwa na ujumbe kutoka kwa Mungu, na ulikuwa umedharau ujumbe pamoja na wajumbe.

“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

Sijawahi kuona kabla miongoni mwa watu wetu kujiridhisha nafsi kwa uthabiti na kutokutaka kukubali na kukiri nuru kama kulivyodhihirishwa huko Minneapolis. Nimeonyeshwa kwamba hakuna hata mmoja wa wale waliokumbatia roho iliyodhihirishwa katika mkutano ule ambaye angepata tena nuru iliyo wazi ya kutambua thamani ya kweli iliyotumwa kwao kutoka mbinguni hadi watakaponyenyekea, wakashusha kiburi chao, na kukiri kwamba hawakuwa wanaongozwa na Roho wa Mungu, bali akili zao na mioyo yao zilikuwa zimejaa upendeleo. Bwana alitamani kuwakaribia, kuwabariki, na kuwaponya kutokana na kurudi nyuma kwao, lakini hawakutaka kusikiliza. Waliongozwa na roho ile ile iliyowachochea Kora, Dathani, na Abiramu. Wale wanaume wa Israeli walikuwa wameazimia kupinga ushahidi wote ambao ungetibitisha kwamba walikuwa wamekosea, nao waliendelea tu katika mwenendo wao wa uasi hata wengi wakavutwa mbali wakaungana nao.

“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘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 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

Walikuwa akina nani hawa? Si wanyonge, si wasio na elimu, si wasio na nuru. Katika uasi huo kulikuwako wakuu mia mbili na hamsini, maarufu katika kusanyiko, wanaume mashuhuri. Ushuhuda wao ulikuwa nini? ‘Kusanyiko lote ni watakatifu, kila mmoja wao, na Bwana yuko kati yao; kwa nini basi mnajikweza juu ya kusanyiko la Bwana?’ [Hesabu 16:3]. Korah na wenzake walipoangamia chini ya hukumu ya Mungu, watu waliokuwa wamepotoshwa nao hawakuona mkono wa Bwana katika muujiza huu. Asubuhi iliyofuata kusanyiko lote wakawashutumu Musa na Haruni, ‘Mmeiua watu wa Bwana’ [mstari wa 41], na tauni ikawa juu ya kusanyiko, na zaidi ya elfu kumi na nne wakaangamia.

“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

"Nilipokusudia kuondoka Minneapolis, malaika wa Bwana akasimama karibu nami akasema: 'Sivyo; Mungu ana kazi uifanye mahali hapa. Watu wanaurudia uasi wa Kora, Dathani, na Abiramu. Nimekuweka katika nafasi yako ipasayo, ambayo wale wasio katika nuru hawataitambua; hawatazingatia ushuhuda wako; lakini nitakuwa pamoja nawe; Neema Yangu na nguvu Zangu zitakutegemeza. Si wewe wanayemdharao, bali wajumbe na ujumbe ninaotuma kwa watu Wangu. Wamedharau neno la Bwana. Shetani amepofusha macho yao na kupotosha hukumu yao; na isipokuwa kila nafsi itubu dhambi yao hii, huu uhuru usiotakaswa unaomkashifu Roho wa Mungu, watatembea gizani. Nitaiondoa kinara kutoka mahali pake isipokuwa watubu na waongoke, ili nipate kuwaponya. Wamefifisha uoni wao wa kiroho. Hawataki Mungu adhihirishe Roho Wake na nguvu Zake; kwa maana wana roho ya dhihaka na chukizo kwa neno Langu. Uzaha, upuuzi, utani, na maskhara hufanywa kila siku. Hawajaweka mioyo yao kunitafuta. Wanatembea katika cheche walizowasha wenyewe, na wasipotubu watalala katika huzuni. Hivi asema Bwana: Simama katika kituo chako cha wajibu; kwa maana Mimi nipo pamoja nawe, wala sitakuacha wala sitakutupa.' Maneno haya kutoka kwa Mungu sijathubutu kuyapuuza."

“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

Nuru imekuwa iking'aa huko Battle Creek kwa miale iliyo wazi na ang'avu; lakini ni nani miongoni mwa wale walioshiriki katika mkutano huko Minneapolis waliokuja kwenye nuru na kupokea hazina tele za kweli ambazo Bwana aliwatumia kutoka mbinguni? Ni nani amekuwa akienda hatua kwa hatua na Kiongozi, Yesu Kristo? Ni nani ametoa ungamo kamili la ari yao iliyokosea, upofu wao, wivu wao na dhana zao mbaya, ukaidi wao dhidi ya kweli? Hakuna hata mmoja; na kwa sababu ya kuipuuzia kwa muda mrefu ile nuru, imewaacha mbali sana; hawajakuwa wakikua katika neema na katika kumjua Kristo Yesu Bwana wetu. Wameshindwa kupokea neema iliyohitajika ambayo wangeweza kuwa nayo, na ambayo ingewafanya wawe watu imara katika uzoefu wa kidini.

“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

Msimamo ulioshikiliwa huko Minneapolis ulionekana kuwa kizuizi kisichoweza kupitika ambacho, kwa kiasi kikubwa, kiliwafungia ndani pamoja na wenye shaka, wenye kuuliza maswali, pamoja na waliokataa ukweli na nguvu za Mungu. Wakati mzozo mwingine utakapokuja, wale ambao kwa muda mrefu wameupinga ushahidi juu ya ushahidi watajaribiwa tena katika mambo yale yale waliyoshindwa kwa dhahiri, na itakuwa vigumu kwao kupokea kile kilicho kutoka kwa Mungu na kukataa kile kinachotoka kwa nguvu za giza. Kwa hiyo, njia yao ya pekee iliyo salama ni kutembea kwa unyenyekevu, wakitengeneza njia zilizo nyoofu kwa miguu yao, ili vilema wasije wakapotoka njiani. Inaleta tofauti kubwa ni nani tunaandamana naye, iwe ni na watu waendao na Mungu na wanaomwamini na kumtumaini, au na watu wanaofuata hekima yao wanayojiwazia, wakitembea katika cheche za mwako wao wenyewe.

“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

Muda, uangalizi, na kazi vinavyohitajika kupinga ushawishi wa wale waliokuwa wakifanya kazi kinyume na kweli vimekuwa hasara kubwa; maana huenda tungalikuwa miaka mingi mbele katika maarifa ya kiroho; na nafsi nyingi mno zingeongezwa kanisani kama wale waliopaswa kutembea katika nuru wangeendelea kumjua Bwana, ili wajue kwamba kutokea kwake kumetayarishwa kama asubuhi. Lakini wakati juhudi nyingi kiasi hicho zinapaswa kutumika ndani ya kanisa lenyewe ili kupinga ushawishi wa watenda kazi ambao wamesimama kama ukuta wa graniti dhidi ya kweli ambayo Mungu anaituma kwa watu wake, dunia huachwa katika giza la kiasi.

“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

Mungu alikusudia kwamba walinzi wainuke, na kwa sauti zilizoungana watangaze ujumbe ulio thabiti, wakiupa baragumu sauti ya hakika, ili watu wote waharakie nafasi zao za wajibu na kutekeleza sehemu yao katika kazi kuu. Ndipo nuru yenye nguvu na iliyo wazi ya yule malaika mwingine ashukaye kutoka mbinguni akiwa na uwezo mkuu ingekuwa imeijaza dunia kwa utukufu wake. Tumechelewa miaka mingi; na wale waliokuwa katika upofu na kuzuia maendeleo ya ule ujumbe wenyewe ambao Mungu alikusudia utoke katika mkutano wa Minneapolis kama taa inayowaka, wanahitaji kujinyenyekeza mioyo yao mbele za Mungu na kuona na kuelewa jinsi kazi imekwamishwa na upofu wa akili zao na ugumu wa mioyo yao.

“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

"Masaa yametumika kubishana kuhusu mambo madogo; nafasi za dhahabu zimepotezwa wakati wajumbe wa mbinguni wamesikitika, wakikosa subira kwa kucheleweshwa. Roho Mtakatifu—kuthamini thamani yake na kutambua haja ya kila nafsi kumpokea kumekuwa kidogo sana. Wanaoipokea karama ya mbinguni watatoka wakiwa wamevikwa silaha za haki kwenda kupigana kwa ajili ya Mungu. Wataheshimu uongozi wa Bwana na watajazwa shukrani kwake kwa rehema zake. Lakini katika sehemu nyingi sana, na katika nyakati nyingi sana, ingeweza kusemwa kwa kweli kama ilivyokuwa siku za Kristo kuhusu wale wanaodai kuwa watu wa Mungu, kwamba si matendo makuu mengi yangeweza kufanywa, kwa sababu ya kutokuamini kwao. Wengi waliokuwa wamefungwa katika pingu za giza wameheshimiwa kwa sababu Mungu amewatumia, na kutokuamini kwao kumezua shaka na upendeleo dhidi ya ujumbe wa kweli ambao malaika wa mbinguni walikuwa wakitafuta kuwasilisha kupitia vyombo vya kibinadamu—kuhesabiwa haki kwa imani, haki ya Kristo." Nyaraka za 1888, 1066-1070.