Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.
Kaisarea Filipi hadi Kaisarea Maritima kunawakilisha kipindi cha kutoka saa ya tatu hadi saa ya tisa, kinachogawanywa katika saa ya sita. Mgawanyiko wa Kaisarea hadi Kaisarea ulikuwa Mlima wa Kubadilika Sura. Mlima wa Kubadilika Sura huoanisha mistari mingine miwili na alama ya njia ya hatua tatu inayotangulia sheria ya Jumapili ya Kipentekoste kwa siku tano.
At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.
Kule Mlimani, Mungu Baba alinena kwa mara ya pili. Mara ya kwanza alinena ilikuwa katika ubatizo wa Kristo, na mara ya mwisho ilikuwa kabla tu ya msalaba.
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.
Sasa nafsi yangu imefadhaika; nami niseme nini? Ee Baba, uniokoe kutoka katika saa hii; lakini kwa kusudi hili nimekuja hata saa hii. Ee Baba, utukuze jina lako. Ndipo sauti ikatoka mbinguni, ikisema, Nimelitukuza, nami nitalitukuza tena. Basi watu waliokuwa wamesimama karibu, waliposikia, walisema kwamba radi ilipiga; wengine wakasema, Malaika amenena naye. Yohana 12:27-29.
God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.
Mungu hutukuza jina Lake anapowatia muhuri wale elfu mia na arobaini na nne na kuandika juu yao jina Lake.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, ambao ni Yerusalemu Mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Yeye aliye na sikio, na asikie kile Roho anachosema kwa makanisa. Ufunuo 3:12, 13.
At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.
Katika Mlima wa Kubadilika Sura, Petro, Yakobo na Yohana ndio wanafunzi pekee waliokuwapo, kama ilivyokuwa wakati wa kufufuliwa kwa binti ya Yairo, na tena huko Gethsemane. Gethsemane—kama ilivyo kwa kunena kwa Baba katika Yohana kumi na mbili—ilikuwa kabla tu ya msalaba. “Gethsemane” humaanisha “kikamu cha mafuta,” ikiashiria mtihani wa mafuta wa wanawali. Gethsemane ni “mgogoro” unaoiweka nafsi “uso kwa uso na mauti,” na wanawali werevu huupita mtihani, kwa kuwa katika mtihani wa hekalu wa pili walikutana uso kwa uso na uzima, kama Yesu alivyofundisha “uso kwa uso” kwa siku thelathini.
The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.
Mara ya kwanza Baba alinena ilikuwa katika ubatizo wa Kristo, na mara ya kwanza alipochukua Petro, Yakobo na Yohana peke yao ilikuwa wakati binti wa Yairo mwenye umri wa miaka kumi na miwili alifufuliwa. Ufufuo wa bikira wa miaka kumi na miwili unalingana na ubatizo wa Kristo, ambao unaashiria nguvu ya ufufuo. Ufufuo wa binti wa Yairo unalingana na ubatizo wa Kristo na Kaisaria Filipi. Getsemane na kufadhaika kwa Kristo wakati Baba alinena kabla tu ya msalaba yanalingana na Kaisaria Maritima.
Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.
Mstari juu ya mstari, Petro anawakilisha laki moja na arobaini na nne elfu wanaotiwa muhuri huko Kaisaria Filipi, wakati jina la Simoni Bar-yona linapobadilishwa kuwa Petro. Mara baada ya kutiwa muhuri huko Panium, ambayo ni Kaisaria Filipi, Petro huenda hadi saa ya sita ya Mlima, ambako huinuliwa kama ishara akiendelea kwenda kuitikia mwito wa Kornelio huko Kaisaria Maritima. Huko Kaisaria Filipi, Petro hutoka katika Mkutano wa Kambi wa Exeter akiwa na muhuri wa Mungu na ujumbe wa Kilio cha Usiku wa Manane wa kuutangaza. Ujumbe wa Uislamu, kama unavyowakilishwa na Sikukuu ya Baragumu, humpeleka Petro hadi Kaisaria kando ya bahari. Ujumbe wa Uislamu humwinua Petro mbele ya macho ya ulimwengu, kwa kuwa Petro ametabiri ujio wa kinabii wa Uislamu kabla ya Sikukuu ya Baragumu.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Angalieni, nitawatuma kwenu Eliya nabii kabla haijaja siku kuu na ya kutisha ya Bwana; naye atageuza mioyo ya baba iwaelekee watoto wao, na mioyo ya watoto iwaelekee baba zao, nisije nikaipiga dunia kwa laana. Malaki 4:5, 6.
Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.
Mstari juu ya mstari, ujumbe wa Eliya ni ujumbe unaosimikwa juu ya kuwalinganisha mababa na watoto wao. Eliya alikuwa Baba Miller, anayewaakisi watoto wake. Wale mia na arobaini na nne elfu ni watoto wa William Miller, na kuugeuza moyo wa Miller uwaelekee watoto wake ni kulinganisha historia ya Wamilleraiti na historia ya Eliya, pamoja na kumlinganisha Yohana Mbatizaji na mjumbe anayehusishwa na wale mia na arobaini na nne elfu. Kipengele cha mlingano wa mistari hii minne ni kwamba katika kila mojawapo ya historia za majaribu za Eliya, Yohana na Miller, ujumbe pekee wa kweli ya wakati huu ulikuwa ule uliokuja kupitia kwa mjumbe.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
Eliya Mtishbi, aliyekuwa mmoja wa wenyeji wa Gileadi, akamwambia Ahabu, Kama Bwana, Mungu wa Israeli, aishivyo, ambaye nimesimama mbele zake, hakutakuwa na umande wala mvua miaka hii, ila kwa neno langu. 1 Wafalme 17:1.
Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.
Dada White anaeleza wazi kwamba wale ambao hawakukubali ujumbe wa Yohana, ambaye Yesu alimtambua kuwa ni Eliya, hawangefaidika na mafundisho ya Yesu; na pia kwamba wale walioukataa ujumbe wa Miller, unaowakilishwa na ujumbe wa malaika wa kwanza, hawangeweza kufaidika na ujumbe wa malaika wa pili. Tangazo la Eliya kwamba mvua ingenyesha tu kwa amri yake liliambatana na jaribu la mwisho lililojumuisha agizo la kuchagua kati ya ujumbe wa Eliya na ujumbe wa Baali. Alama ya kinabii ya "Hata lini" inaunganisha Mlima Karmeli wa Eliya na sheria ya Jumapili.
So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.
Basi Ahabu akatuma kwa wana wote wa Israeli, akawakusanya manabii wote juu ya Mlima Karmeli. Eliya akaja kwa watu wote, akasema, Hata lini mtasita-sita kati ya mawazo mawili? Ikiwa Bwana ndiye Mungu, mfuateni; bali ikiwa Baali, mfuateni yeye. Wala watu hawakumjibu neno. Ndipo Eliya akawaambia watu, Mimi, naam, mimi peke yangu, nimesalia nabii wa Bwana; lakini manabii wa Baali ni watu mia nne hamsini. Basi watuletee mafahali wawili; nao wajichagulie fahali mmoja kwao, wamkate vipande vipande, na kuuweka juu ya kuni, wala wasitie moto; nami nitamtengeneza yule fahali mwingine, na kuuweka juu ya kuni, wala sitaweka moto. Nanyi liitieni jina la miungu yenu, nami nitaliita jina la Bwana; na Mungu atakayejibu kwa moto, ndiye awe Mungu. Watu wote wakajibu wakasema, Neno jema hilo. 1 Wafalme 18:20-24.
The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.
Mtihani wa Karmeli ulikuwa wa kuchagua kati ya ujumbe miwili. Mtihani kati ya unabii wa kweli na wa uongo, na kati ya mjumbe Eliya na manabii walioketi mezani pa Yezebeli. Ulikuwa kuhusu mjumbe na ujumbe. Mwaka 1844, jaribio la Karmeli lilirejelewa wakati Bwana alipoleta mtihani uliomdhihirisha Miller kuwa nabii wa kweli, na ujumbe wa Miller kuwa kama umande na mvua. Tofauti kati ya nabii wa kweli na ujumbe wa kweli kwa upande mmoja, na nabii wa uongo pamoja na ujumbe wa uongo kwa upande mwingine, iliwakilishwa katika mkutano wa kambi kule Exeter kwa hema la Exeter na hema la kikundi cha Watertown. Maskani mbili zilizowakilisha lililo la kweli kwa tofauti na lililo la uongo. Tofauti iliyofanywa Karmeli na historia ya mwaka 1844 inatambuliwa kule Kaisaria Filipi, Petro anapotiwa muhuri na kuinuliwa mlimani kama bendera. Anainuliwa kwa sababu alikuwa amedai kwamba ujumbe wake ndio pekee uliokuwa wa kweli wa mvua ya mwisho. Alinuliwa wakati utabiri wake ulipotimia.
The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.
Sikukuu ya Tarumbeta ni ya tatu, na ndiyo kipimo kinachobainisha, katika msimu wa Pentekoste; na kabla ya kipimo hicho Petro anabainisha kwamba Uislamu utaachiliwa ili kuashiria mwanzo wa kutangazwa kwa Mwito wa Usiku wa Manane. Utimizaji wa unabii ndio ulioufanya utofauti kati ya Wamileraiti na Waprotestanti, ambao wanawakilisha watu wa agano la kwanza wanaopitwa kando. Eliya mwenyewe aliwaua manabii wa uongo, mara tu utofauti kati ya kweli na uongo ulipojidhihirisha. Utofauti huo hufanywa katika Sikukuu ya Tarumbeta, wakati utabiri kuhusu Uislamu unapotimia.
The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.
Kilio cha Usiku wa Manane katika historia ya Wamilleraiti kilikuwa utabiri uliosahihishwa na baadaye kutimia. Kilitimia tarehe 22 Oktoba 1844, ilhali uelewa wa awali wa Miller kuhusu Kilio cha Usiku wa Manane ulikuwa mwaka 1843. Samuel Snow anawakilisha marekebisho ya ujumbe huo, na ujumbe wake ukajulikana kama ujumbe wa “kweli” wa Kilio cha Usiku wa Manane.
1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.
Mwaka 1844 ulikuwa kielelezo cha utofauti kati ya ujumbe wa Miller na ujumbe wa Waprotestanti. Katika mchakato wa kujaribiwa, Waprotestanti waliuawa na Miller, nao kisha wakawa Uprotestanti uliokengeuka, mabinti wa Roma, makuhani wa Yezebeli. Utofauti huo ulidhihirishwa kwa kupokelewa ama kukataliwa kwa ujumbe wa kinabii. Kwa Yohana na Miller, ujumbe wa kinabii ulifichua ujumbe wa uongo wa wale waliokuwa watu wa agano, waliokuwa wakiachwa kando. Ujumbe wa Eliya ulidai kwamba hakungekuwa na mvua ila kwa neno lake, na baada ya miaka mitatu na nusu jaribio la dai hilo lilipaswa kudhihirika.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.
Ikawa, Ahabu alipomwona Eliya, Ahabu akamwambia, Je, ni wewe unayeisumbua Israeli? Naye akamjibu, Sijailetea Israeli taabu; bali wewe, na nyumba ya baba yako, kwa kuwa mmeziacha amri za Bwana, nawe umewafuata Mabaali. Basi sasa tuma, ukakusanye kwangu Israeli wote katika mlima Karmeli, na manabii wa Bali mia nne na hamsini, na manabii wa Ashera mia nne, wanaokula mezani pa Yezebeli. 1 Wafalme 18:17-19.
The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.
Utofautishaji kati ya uongo na kweli, liwe linamhusu mjumbe au ujumbe wenyewe, ulifanyika kupitia mchakato wa kujaribiwa uliokuwa ukijumuisha mashtaka dhidi ya ujumbe pamoja na mjumbe. Elia ndiye aliyeshtakiwa kwa kuisumbua Israeli, kwa kuwa ujumbe wake ulikuwa umeizuia mvua kunyesha. Kama mvua ingeendelea kunyesha nchini Israeli, hakuna suala lolote kumhusu Elia ambalo lingeibuliwa. Suala hilo lilitegemea utabiri wa Elia, na kutimia kwake katika kipindi cha miaka mitatu na nusu.
When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.
Petro anapokuwa katika kipimo cha lakmusi cha Kaisaria Filipi—ambacho ni Sikukuu ya Baragumu, na pia mahali ambapo punda anafunguliwa—mwanzo wa ujumbe wa Mwito wa Usiku wa Manane unatiwa alama. Petro, sawa na Eliya, amekuwa hivi punde shahidi wa kuthibitishwa kwa utabiri wake, na tofauti kati ya kweli na ya uongo imeonyeshwa wazi kwa wote. Kuthibitishwa kwa utabiri huo kunawakilishwa na Sikukuu ya Baragumu—ambayo ndicho kipimo cha lakmusi. Utabiri huo uliakisiwa na matukio ya 1840 na 1844, ambapo utabiri husahihishwa kisha kutimia. Utabiri uliosahihishwa wa Josiah Litch uliutia nguvu malaika wa kwanza mnamo Agosti 11, 1840, na utabiri wa mwaka 1843 uliotolewa na Miller ulisahihishwa na Snow.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
"Mnamo mwaka 1840 utimizaji mwingine wa ajabu wa unabii ulizua shauku kubwa kote. Miaka miwili kabla, Josiah Litch, mmoja wa wahubiri wanaoongoza waliokuwa wakihubiri ujio wa pili, alichapisha ufafanuzi wa Ufunuo 9, uliotabiri anguko la Dola ya Ottoman. Kulingana na mahesabu yake, mamlaka hii ilitarajiwa kupinduliwa . . . tarehe 11 Agosti, 1840, wakati ambapo nguvu ya Ottoman huko Constantinople ingetarajiwa kuvunjika. Na hili, ninaamini, litaonekana kuwa hivyo.'"
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
Kwa wakati hasa uliobainishwa, Uturuki, kupitia mabalozi wake, ilikubali ulinzi wa madola ya Ulaya yaliyoungana, na hivyo ikajiweka chini ya udhibiti wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii kwa usahihi kabisa. Lilipojulikana, makutano mengi walishawishika kuhusu usahihi wa kanuni za ufafanuzi wa unabii zilizokubaliwa na Miller na wenzake, na msukumo wa ajabu ulitolewa kwa harakati ya Adventi. Watu wa elimu na wa cheo waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na kuanzia 1840 hadi 1844 kazi hiyo ilienea haraka. Pambano Kuu, 334, 335.
The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.
Utabiri wa Litch ulikuwa kuhusu Uislamu, na utabiri wa Snow ulikuwa kuhusu mlango uliofungwa. Utabiri wa Litch ulipotimia, mbinu iliyoasisi ujumbe ilikubaliwa, na wale walioukubali huo ujumbe “waliungana” na mjumbe. Kulikuwapo utambuzi wa ujumbe pamoja na mjumbe katika kutimia kwa utabiri. Utabiri wa Litch ulikuwa kuhusu Uislamu, na utabiri wa Snow ulikuwa kuhusu mlango uliofungwa.
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
Niliwaona watu wa Mungu wakiwa na furaha ya matarajio, wakimngoja Bwana wao. Lakini Mungu alikusudia kuwajaribu. Mkono wake ulifunika kosa katika kuhesabu vipindi vya kinabii. Wale waliokuwa wakimngoja Bwana wao hawakugundua kosa hili, na hata wasomi walioupinga wakati huo nao walishindwa kuliona. Mungu alikusudia watu wake wakutane na kukatishwa tamaa. Wakati ulipita, na wale waliokuwa wamemngoja Mwokozi wao kwa furaha ya matarajio walihuzunika na kukata tamaa, ilhali wale ambao hawakupenda kuonekana kwa Yesu, bali walikuwa wameukumbatia ujumbe kwa hofu, walifurahi kwamba Hakuja wakati wa matarajio. Ungamo lao halikuwa limeugusa moyo wala kutakasa maisha. Kupita kwa wakati kulikuwa kumekusudiwa vyema kufunua mioyo ya namna hiyo. Wao walikuwa wa kwanza kugeuka na kuwadhihaki wale waliohuzunika, waliokatishwa tamaa, ambao kwa kweli walipenda kuonekana kwa Mwokozi wao. Niliona hekima ya Mungu katika kuwajaribu watu wake na kuwapa jaribio la kuchunguza ili kubaini wale ambao wangesita na kurudi nyuma wakati wa saa ya majaribu.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
Yesu na jeshi lote la mbinguni waliwaangalia kwa huruma na upendo wale ambao, kwa matarajio matamu, walitamani kumwona Yeye ambaye roho zao zilimpenda. Malaika walikuwa wakiwazunguka, ili kuwategemeza katika saa ya jaribio lao. Waliozembea kupokea ujumbe wa mbinguni waliachwa gizani, na hasira ya Mungu ikawashwa juu yao, kwa sababu hawakutaka kupokea nuru ambayo aliwatumia kutoka mbinguni. Wale waaminifu waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena waliongozwa kurudi kwenye Biblia zao kuchunguza vipindi vya kinabii. Mkono wa Bwana ukaondolewa kutoka juu ya hesabu hizo, na kosa likafafanuliwa. Waliona kwamba vipindi vya kinabii vilifikia mwaka 1844, na kwamba ushahidi uleule waliokuwa wameuwasilisha kuonyesha kuwa vipindi hivyo vya kinabii vilifungwa mwaka 1843, ulithibitisha kwamba vingemalizika mwaka 1844. Nuru kutoka katika Neno la Mungu iliangaza msimamo wao, nao wakagundua wakati wa kukawia—'Ijapokawia [maono], subirini.' Katika upendo wao kwa kuja kwa Kristo mara moja, walikuwa wamepuuza kukawia kwa maono, kulikokusudiwa kudhihirisha wanaosubiri wa kweli. Tena walikuwa na wakati uliobainishwa. Hata hivyo nikaona kwamba wengi wao hawakuweza kuinuka juu ya kuvunjika moyo kwao kulikokuwa kukali ili kumiliki kiwango kile cha bidii na nguvu kilichoandamana na imani yao mwaka 1843.
“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.
Shetani na malaika zake walipata ushindi juu yao, na wale waliokataa kupokea ujumbe walijipongeza kwa uamuzi wao wenye maono ya mbali na hekima yao ya kutoipokea kile walichokiita udanganyifu. Hawakutambua kwamba walikuwa wakilikataa shauri la Mungu dhidi yao wenyewe, na walikuwa wakifanya kazi kwa ushirika na Shetani na malaika zake ili kuwachanganya watu wa Mungu, ambao walikuwa wakiuishi ule ujumbe uliotumwa kutoka mbinguni.
“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.
"Waaminio wa ujumbe huu walionewa katika makanisa. Kwa muda, wale waliokataa kupokea ujumbe walizuiliwa na hofu kutenda yaliyo mioyoni mwao; lakini kupita kwa muda kulidhihirisha hisia zao za kweli. Walitamani kunyamazisha ushuhuda ambao waliokuwa wakingoja walihisi wamelazimika kuutoa, kwamba vipindi vya kinabii vilifika hadi mwaka 1844. Kwa uwazi, waaminio walieleza kosa lao na wakatoa sababu kwa nini walimtarajia Bwana wao mwaka 1844. Wapinzani wao hawakuweza kuleta hoja zozote dhidi ya sababu zenye nguvu zilizotolewa. Hata hivyo, hasira za makanisa zilichochewa; waliamua kutosikiliza ushahidi, na kuufungia ushuhuda nje ya makanisa, ili wengine wasiusikie. Wale ambao hawakuthubutu kuwanyima wengine nuru ambayo Mungu alikuwa amewapa, walifungiwa nje ya makanisa; lakini Yesu alikuwa pamoja nao, nao walifurahi katika nuru ya uso Wake. Walikuwa wamejiandaa kupokea ujumbe wa malaika wa pili." Maandishi ya Mapema, 235-237.
Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.
Petro anawakilisha wale laki moja na arobaini na nne elfu ambao, kama Litch, wanawasilisha utabiri uliosahihishwa kuhusu Uislamu na mwisho wa ufalme; na kama Snow, Petro pia anawasilisha utabiri uliosahihishwa wa mlango uliofungwa. Ujumbe wa Litch kuhusu ole wa pili wa Uislamu ulikuwa utabiri wa nje, na mlango uliofungwa wa Snow ulikuwa utabiri wa ndani. Kwa Snow kazi ilianza wakati Bwana alipoiondoa mkono wake kutoka katika hesabu hizo, na ndipo ikaonekana kwamba ushahidi ule ule uliodhaniwa hapo awali kuthibitisha mwaka 1843, kwa kweli ulithibitisha tarehe 22 Oktoba 1844. Kwa Litch, ilikuwa ni hesabu ambayo, ilipotimia, ilimsababisha malaika wa Ufunuo sura ya kumi kushuka na kusimama juu ya nchi na juu ya bahari.
The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?
Ukweli kwamba Litch alirekebisha mahesabu ya utabiri wake siku kumi kabla ya utimizwaji wake unabainisha kwamba kazi ya kusahihisha utabiri uliotangulia ni jaribu. Je, mwanzo mnamo 1840 na mwisho mnamo 1844 kwa hakika ni ishara ya kinabii ya utabiri unaokokotolewa upya ili kuwa Kilio cha Usiku wa Manane cha kweli? Je, Alfa na Omega ya historia ya Wamileri iliyohitimika kwa kutangazwa kwa Kilio cha Usiku wa Manane kwa kweli huwakilisha kwa kielelezo sifa za kinabii za Kilio cha Usiku wa Manane cha kweli cha wale elfu mia moja arobaini na nne?
In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.
Katika vipindi vyote viwili vya kutangazwa kwa unabii uliosahihishwa, mzozo ulidhihirika dhidi ya ujumbe wa Wamileraiti, kwa maana ujumbe huo uliwafadhaisha watu. Petro anaposimama Kaisaria Filipi kuna mzozo juu ya ujumbe uliokuwa umeanza kabla ya Kaisaria Filipi; kwa maana ni utimilifu unaothibitisha kwamba ilikuwa ni kwa neno la Petro tu ndipo ujumbe wa mvua ungeanguka. Kaisaria Filipi, ikiwa ni Sikukuu ya Baragumu, inakwenda sambamba na Kristo kuwatuma wanafunzi wawili, wakimwakilisha malaika wa pili, kufungua punda wa Uislamu. Kufunguliwa kwa punda wa Uislamu kunatangaza mwanzo wa ujumbe wa Kilio cha Usiku wa Manane katika mkutano wa kambi wa Exeter; kwa kuwa, akiwasili juu ya farasi akiwa amechelewa kwa siku moja, tarehe 13 Agosti, Samuel Snow, aliyekuwa amekawia badala ya kufika siku ya ufunguzi, anaashiria mwisho wa kipindi cha kukawia na mwanzo wa ule ujumbe ambao, mkutano ulipohitimishwa tarehe 17, ungebebwa kama wimbi kubwa la bahari.
The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.
Mzozo wa historia ya Wamilleri, mashtaka ya mfalme Ahabu, na upinzani wa Wayahudi wabishi wakati Kristo alipoingia Yerusalemu, vyote vinatambua mzozo unaofikia hitimisho lake katika Sikukuu ya Baragumu, wakati punda anapofunguliwa. Kufunguliwa kwa punda ni uthibitisho wa unabii unaotambua mlango uliofungwa kwa Uadventista mwanzoni huko Kaisaria Filipi, na mlango uliofungwa mwishoni mwa kipindi huko Kaisaria Maritima. Punda ni ishara ya Uislamu wa ole wa tatu unaoipiga Marekani, ikiwemo Nashville, Tennessee. Utabiri uliokosa kutimia wa Julai 18, 2020, sasa unarekebishwa hatua kwa hatua wakati Bwana anapoondoa mkono wake na anapofungua mihuri ya Ufunuo wa Yesu Kristo. Kufunguliwa huko kulianza jangwani mnamo Julai 2023.
The vision of Daniel Eleven
Ono la Danieli sura ya kumi na moja
The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.
Sikukuu ya Baragumu inawakilisha baragumu la saba, ambalo ndilo ole wa tatu, yaani Uislamu. Baragumu ni ujumbe wa nje wa onyo la vita, lakini pia linaweza kueleweka kama mwito wa ndani wa kusanyiko takatifu. Kama kipimo cha lakmusi kinachoanza wakati siku thelathini za jaribio la Hekalu la Pili zinapokamilika, baragumu hilo ni ujumbe wa nje na wa ndani. Jaribio la kwanza la msingi liliwasili katika majira ya kuchipua ya mwaka 2024, likiambatana na maono ya nje ya Mpinga Kristo kama yalivyowakilishwa katika Danieli 11:14.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Na katika nyakati zile wengi watainuka dhidi ya mfalme wa kusini; pia wanyang’anyi wa watu wako watajikuza ili kutimiza maono; lakini wataanguka. Danieli 11:14.
The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.
Aya iliyotangulia ilitambulisha Panium, na ushuhuda wa Panium unaendelea hadi aya ya kumi na tano.
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.
Kwa maana mfalme wa kaskazini atarudi, naye ataandaa jeshi kubwa kuliko la kwanza, naye hakika atakuja baada ya miaka fulani akiwa na jeshi kuu na mali nyingi. Danieli 11:13.
The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.
Mfalme wa kaskazini katika aya ya kumi hadi kumi na tano ni mamlaka ya uwakilishi ya Upapa, ambayo iliwakilishwa na Ronald Reagan katika aya ya kumi wakati ukuta wa Pazia la Chuma ulipoondolewa, kama ulivyodhihirishwa kwa mfano na anguko la Ukuta wa Berlin tarehe 9 Novemba 1989. Aya ya kumi na sita inaashiria kuondolewa kwa ukuta wa utenganisho kati ya kanisa na serikali wakati wa sheria ya Jumapili. Aya ya kumi na moja na kumi na mbili zinawakilisha vita vya Ukraine vilivyoanza mwaka 2014, na aya ya kumi na tatu inatambulisha uchaguzi wa mwaka 2024, wakati Trump, rais wa nane tangu Reagan, ambaye pia ni rais wa nane aliye wa wale saba waliomtangulia, "anarudi" akiwa na nguvu zaidi, kwa maana atakaporudi "ataweka umati mkubwa kuliko wa kwanza, naye hakika atakuja baada ya miaka fulani." "Miaka fulani" hiyo ni miaka minne ya Joe Biden.
After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.
Baada ya mwaka 2024, kwa mujibu wa aya ya kumi na tatu, Roma itajiingiza katika historia ya kinabii ya Panium. Tarehe 8 Mei 2025 papa wa kwanza atokaye katika nchi tukufu ya kiroho alichaguliwa, naye akachagua jina la Leo, ambalo linaambatana na sifa nyingi muhimu za kinabii. Kisha, katika aya ya kumi na tano, vita vinaanzishwa.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Basi mfalme wa kaskazini atakuja, ataweka boma la kuzingira, naye atatwaa miji iliyo na ngome imara zaidi; na majeshi ya kusini hayataweza kustahimili, wala watu wake wateule, wala hakutakuwapo na nguvu za kusimama kumpinga. Danieli 11:15.
The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.
Vita vya Panium vinapiganwa katika aya ya kumi na tano, na mnyama wa nchi-kavu anayewakilishwa na Donald Trump ataushinda ufalme wa kusini. Mfalme wa kusini katika aya ya kumi na moja alianzisha vita na Ukraine, mamlaka ya niaba ya Upapa, iliyofadhiliwa na kuungwa mkono na mamlaka ya niaba ya Upapa ya aya ya kumi—Marekani. Mfalme wa kusini angekuwa mshindi katika vita vya Raphia, lakini baada ya ushindi huo, uvunjikaji wa hatua kwa hatua ambao daima huandamana na maangamizi ya ufalme wa joka wa kusini, humwacha mfalme wa kusini katika hali ya udhaifu uliokithiri, mfalme wa kaskazini anaporudi, akiwa na nguvu kuliko wakati wowote, na kujiandaa kwa vita vya Panium. Urusi na Putin walikuwa mfalme wa kusini wakati Marekani ilipoanzisha Vita vya Ukraine mwaka 2014. Mwaka 2022 uvamizi ulianza, na damu ikaanza kumwagika. Mwaka 2024 mfalme wa kaskazini alirudi.
Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.
Petro yuko Kaisaria Filipi, ambako ni mwanzo wa kutangazwa kwa ujumbe wa Kilio cha Usiku wa Manane. Petro, kama Eliya na Wamilleraiti waliowakilishwa na Litch na Snow, hapo awali aliweka wazi utabiri kuhusu mlango uliofungwa na Uislamu. Utimilifu wake hutambulisha tofauti kati ya ujumbe wa mvua ya mwisho wa kweli na wa uongo, na kati ya wajumbe wa kweli na wa uongo. Ujumbe wa Petro ni ujumbe uliosahihishwa wa Nashville na Uislamu, na anaposimama huko Kaisaria Filipi, anasimama katika Panium, vita vinavyopelekea sheria ya Jumapili ya aya ya kumi na sita. Utimilifu wa utabiri wa Petro hutambulisha mwanzo wa kutangazwa kwa Kilio cha Usiku wa Manane, wakati Uislamu unapofunguliwa; na huo pia, mstari juu ya mstari, ni wakati vita vya Panium vinapowasili.
The Vision of Daniel ten
Maono ya Danieli sura ya kumi
The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.
Sikukuu ya Baragumu inawakilisha tarumbeta ya saba, ambayo ndiyo ole wa tatu, ambao ni Uislamu. Tarumbeta ni ujumbe wa onyo, na pia ni mwito wa mkutano mtakatifu. Pia ni kipimo cha lakmusi kinachoanza wakati siku thelathini za jaribio la Hekalu la Pili zinapohitimishwa. Maono ya kwanza ya msingi ya majaribio ya nje ya Mpinga Kristo yaliwasili katika majira ya kuchipua ya mwaka 2024, na maono ya pili ya ndani ya majaribio ya Kristo, kama yanavyowakilishwa katika Danieli 10, yaliwasili mwaka 2026.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
Kisha nikainua macho yangu nikatazama, na tazama, mtu mmoja aliyevikwa kitani, viuno vyake vimefungwa kwa dhahabu safi ya Ufazi; tena mwili wake ulikuwa kama zabarajadi, na uso wake kama mwonekano wa umeme, na macho yake kama mienge ya moto, na mikono yake na miguu yake kwa mwonekano kama shaba iliyopigwa msasa, na sauti ya maneno yake kama sauti ya watu wengi.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.
Nami, Daniel, peke yangu nikaona maono; kwa maana watu waliokuwa pamoja nami hawakuona maono hayo; lakini tetemeko kubwa liliwashika, hata wakakimbia kujificha.
Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Basi nikabaki peke yangu, nikaona maono haya makuu, wala hapakubaki nguvu ndani yangu; kwa kuwa uzuri wangu ulibadilika ndani yangu kuwa uharibifu, wala sikusalia nguvu.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.
Walakini nikaisikia sauti ya maneno yake; nami nilipoisikia sauti ya maneno yake, ndipo nikawa katika usingizi mzito juu ya uso wangu, na uso wangu ukielekea ardhini.
And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
Na, tazama, mkono ukanigusa, ukanisimamisha juu ya magoti yangu na juu ya vitanga vya mikono yangu. Akaniambia, Ee Danieli, mtu uliyependwa sana, fahamu maneno nikuambiayo, usimame wima; kwa maana kwako nimetumwa sasa. Naye aliponena neno hili nami, nikasimama nikitetemeka. Kisha akaniambia, Usiogope, Danieli; kwa kuwa tangu siku ya kwanza uliyouweka moyoni mwako kufahamu, na kujitesa mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa ajili ya maneno yako. Lakini mkuu wa ufalme wa Uajemi alinipinga siku ishirini na moja; lakini, tazama, Mikaeli, mmoja wa wakuu wa kwanza, akaja kunisaidia; nami nikabaki huko pamoja na wafalme wa Uajemi. Sasa nimekuja kukufahamisha yatakayowapasa watu wako katika siku za mwisho; kwa maana maono haya ni ya siku nyingi bado. Naye aliponena nami maneno kama hayo, nikautia uso wangu chini, nikawa bubu.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.
Na tazama, mmoja kama mfano wa wana wa binadamu akanigusa midomo yangu; ndipo nikaufungua kinywa changu, nikanena, nikamwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono hayo majonzi yamenishukia, wala sikubaki na nguvu. Kwa maana, atawezaje mtumishi wa bwana wangu huyu kuzungumza na bwana wangu huyu? Maana kwangu mimi, papo hapo hakuna nguvu yoyote iliyosalia ndani yangu, wala hapakubaki pumzi ndani yangu.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.
Ndipo akaja tena akaniigusa mmoja aliye kama sura ya mwanadamu, akanitia nguvu, akasema, Ewe mtu uliye mpendwa sana, usiogope; amani iwe kwako; uwe hodari, naam, uwe hodari. Aliponena nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; kwa maana umenitia nguvu. Danieli 10:5-19.
Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.
Danieli, siku ya ishirini na mbili, anaona maono ya Kuhani Mkuu wa mbinguni katika siku za mwisho. Maono ya Roma ya kusimamisha yale maono yalikuwa jaribio la msingi na la alfa la mwaka 2024, na maono ya Kristo ni jaribio la hekalu. Hili husababisha utengano wa darasa linalomkimbia Danieli na kujificha. Darasa hilo hujificha chini ya uongo na udanganyifu, na kwa sababu hiyo hupokea nguvu ya upotevu.
Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.
Ndipo Danieli anaguswa mara tatu: mara ya kwanza na Gabrieli, kisha na Kristo, na halafu mara ya tatu na Gabrieli. Katika Patakatifu pa Patakatifu, Danieli anapoguswa mara tatu, jambo hilo linaashiria kutiwa nguvu, kwa kuwa huanza akiwa hana nguvu alipoona maono, lakini kufikia mguso wa tatu hatimaye ametiwa nguvu. Ametiwa nguvu ili kufahamu yatakayowakuta watu wa Mungu katika siku za mwisho. Ujumbe wa kinabii kuhusu yatakayowakuta watu wa Mungu katika siku za mwisho ndio unaowakilishwa katika mfano wa wanawali kumi.
Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!
Danieli aanza akiwa hana nguvu, kwa kuwa maono ya kioo ya Kristo yalimwacha bila nguvu, lakini kufikia mwisho wa miguso mitatu anatiwa nguvu, na amri ya “uwe na nguvu, naam, uwe na nguvu,” ni urudiaji maradufu, unaoweka alama ya malaika wa pili au jaribio la pili. Jaribio la pili ni jaribio la hekalu ambapo watu wa Mungu wanatiwa nguvu kutangaza ujumbe wa Kilio cha Usiku wa Manane wakati mkutano wa kambi wa Exeter unapoisha. Jaribio hilo ndilo jaribio la hekalu ambapo jiwe la kilele, ambalo lilikuwa jiwe la msingi na jiwe la pembeni, linakuwa jiwe la kilele la ajabu la hekalu, hivyo likiashiria kukamilika kwake. Danieli anatiwa nguvu siku ya ishirini na mbili, aingiapo Patakatifu pa Patakatifu kwa imani. Anapofanya hivyo Gabrieli anamgusa, kisha Kristo anamgusa, halafu Gabrieli anamgusa tena. Kwa hiyo Danieli anatiwa nguvu kutangaza ujumbe katika Patakatifu pa Patakatifu ambako anamwona Kristo kati ya malaika wawili, na mahali katika Patakatifu pa Patakatifu ambako Kristo yuko katikati ni kiti cha rehema chenye makerubi wawili wanaofunika wakilitazama sanduku, lililotiwa nuru na mwanga wa Shekina ya utukufu wa Kristo aliyeketi juu ya kiti chake cha enzi. Maono ya Danieli sura ya kumi yamepangwa kinabii kwa namna ambayo Danieli anautazama utukufu wa Kristo kama Shekina juu ya kiti cha rehema, ilhali makerubi wawili wanaofunika wanatazama ndani ya sanduku!
Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.
Kabla ya Sikukuu ya Baragumu, Eliya anatangaza kwamba ujumbe wake kuhusu mvua ndio ujumbe wa pekee wa mvua uliotoka kwa Bwana, naye anatoa unabii unaofikia hitimisho lake kwa onyesho linalothibitisha ni nani aliye au asiye mjumbe, na ni nini kilicho au kisicho ujumbe. Kwa miaka mitatu na nusu kabla ya Karmeli mfalme Ahabu alikuwa akimtafuta Eliya, kwa maana kuna kipindi cha mabishano kinachotangulia Karmeli. Mlima Karmeli ni kipimo bainishi tu ambapo tabia hudhihirika. Kipindi kilekile katika historia ya Wamileraiti kilikuwa na ushuhuda uleule, kwa kuwa wale waliouchukia ujumbe waliwafungia waaminifu nje ya makanisa, na waaminifu baadaye wakainua ujumbe uliowaita watu watoke miongoni mwa waliokuwa watu wa agano hapo awali waliokuwa wameanguka, waliokuwa wakiachwa kando.
Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.
Petro yuko katika sheria ya Jumapili ya Pentekoste akitangaza ujumbe wa Yoeli, jambo ambalo lina maana kwamba Petro anatangaza ujumbe huo huo wakati kipindi cha Kilio cha Usiku wa Manane kinapoanza mwishoni mwa mkutano wa kambi wa Exeter, kipindi ambacho kilianza wakati utabiri wa Petro uliposahihishwa, kama vile ilivyorekebishwa pia ujumbe wa Snow na wa Litch. Mzozo daima hutangulia kutimia kwa utabiri. Kwa hiyo, mzozo huanza kabla ya kutimia kwa utabiri.
The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.
Ujumbe unaowatia wasiwasi Ahabu, Yezebeli pamoja na manabii wake, Wayahudi wabishi wa siku za Kristo, na Waprotestanti walioanguka wa historia ya Wamileriti, umetambuliwa na Petro kuwa ni Kitabu cha Yoeli. Kabla ya kipimo cha tatu kinachoashiriwa na kufunguliwa kwa punda, ujumbe wa Petro unashambuliwa na Uadventista wa Laodikia, naye Petro anajibu upinzani huo kwa kubainisha kwamba wajumbe si walevi, bali ni utimilifu tu wa sura tatu za Yoeli. Sura tatu za Yoeli zinaanza kwa shutuma kali dhidi ya Uadventista wa Laodikia. Ujumbe huo utakapofika masikioni mwa wale waliolewa kwa kileo chenye nguvu, wataitikia. Walimkabili Kristo aliposhuka mlimani akiwa njiani kuelekea Yerusalemu, nao wakamkabili tena huko Yerusalemu.
The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.
Punda anafunguliwa, kuingia kunaanza; Wayahudi wabishi wanataka ujumbe unyamazwe. Yesu anaendelea, kisha anasimama na analia kwa ajili ya siku ya mwisho ya kipindi cha rehema cha Uadventista. Kisha huko Yerusalemu, kuna makabiliano mengine na Wayahudi wanaotaka watu waache kuutangaza ujumbe wao. Jua lilipotua siku hiyo, kipindi cha rehema kwa taifa la Kiyahudi kilifikia hatua nyingine. Mwendelezo wa upinzani unaendelea hadi mauti ya msalaba, nao ulianza kwa dhati kwa ufufuo wa Lazaro, uliashiria kuwasili kwa malaika wa pili na wakati wa kukawia.
“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.
Bethania ilikuwa karibu mno na Yerusalemu hata habari za kufufuliwa kwa Lazaro ziliifikia mji huo upesi. Kupitia wapelelezi waliokuwa wameushuhudia muujiza huo, viongozi wa Kiyahudi walipata mara moja ukweli wa mambo. Kikao cha Baraza Kuu kiliitishwa mara moja ili kuamua nini kifanyike. Kristo alikuwa sasa amedhihirisha kikamilifu mamlaka Yake juu ya mauti na kaburi. Muujiza huo mkuu ulikuwa ushahidi wa kilele uliotolewa na Mungu kwa wanadamu kwamba Amemtuma Mwanawe ulimwenguni kwa ajili ya wokovu wao. Ulikuwa onyesho la nguvu za Kimungu lililotosha kushawishi kila akili iliyokuwa chini ya uongozi wa mantiki na dhamiri iliyoangaziwa. Wengi waliouona ufufuo wa Lazaro waliongozwa kumwamini Yesu. Lakini chuki ya makuhani dhidi Yake ilizidi kuwa kali. Walikuwa wamekataa kila ushahidi mdogo kuhusu Uungu Wake, na muujiza huu mpya uliwakasirisha tu zaidi. Mfu alikuwa amefufuliwa katika nuru kamili ya mchana, tena mbele ya umati wa mashahidi. Hakuna ujanja au hila ungeweza kuutengua ushahidi wa namna hiyo. Kwa sababu hii hasa, uadui wa makuhani ukawa mkali zaidi na wa maangamizi. Wakadhamiria kuliko wakati mwingine wowote kuikomesha kazi ya Kristo.
“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.
Masadukayo, ingawa hawakuwa na mwelekeo wa kumpendelea Kristo, hawakuwa wamejaa uovu dhidi Yake kama walivyokuwa Mafarisayo. Chuki yao haikuwa kali hivyo. Lakini sasa waliingiwa na hofu kuu. Hawakuamini katika ufufuo wa wafu. Kwa kuwasilisha kile walichokiita sayansi, walihitimisha kwamba haiwezekani mwili uliokufa kuhuishwa. Lakini kwa maneno machache ya Kristo nadharia yao ilipinduliwa. Ilionyeshwa kwamba hawakuwa na maarifa ya Maandiko wala ya uweza wa Mungu. Hawakuona uwezekano wowote wa kuondoa athari iliyotokana na muujiza huo kwa watu. Wangewezaje kuwageuza watu wamwache Yeye aliyeshinda na kuinyang’anya kaburi wafu wake? Habari za uongo zilienezwa, lakini muujiza huo haukuweza kukanushwa, wala hawakujua jinsi ya kupinga athari yake. Hadi wakati huo Masadukayo hawakuwa wameunga mkono mpango wa kumtia Kristo mautini. Lakini baada ya ufufuo wa Lazaro waliamua kwamba kwa kifo Chake tu ndipo makemeo Yake yasiyo na woga dhidi yao yangeweza kukomeshwa. Mtamaniwa wa Vizazi Vyote, 537.
Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.
Kifo cha Lazaro kiliashiria mwanzo wa siku nne za kukawia kwa Yesu. Kifo chake kiliwakilisha kuwasili kwa malaika wa pili, anayeweka alama ya mwanzo wa kipindi cha kukawia. Ufufuo wake unaashiria ufufuo wa mashahidi wawili tarehe 31 Desemba 2023, miaka ishirini na mbili baada ya 9/11. Ufufuo wake unaashiria ufufuo wa mifupa mikavu iliyokufa ya Ezekieli. Ufufuo wake uliakisiwa kwa mfano na uumbaji wa Adamu, ambao ulihusisha ubinadamu, uliowakilishwa na udongo, kuunganishwa na Uungu, uliowakilishwa na pumzi ya uzima.
“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.
Makuhani na wakuu wa Wayahudi walimchukia Yesu; lakini watu wengi walimiminika kusikiliza maneno Yake ya hekima na kushuhudia matendo Yake yenye uweza mkuu. Watu walichochewa kwa shauku kuu, nao kwa hamu wakamfuata Yesu kusikia mafundisho ya Mwalimu huyu wa ajabu. Wengi wa wakuu waliamini Kwake, lakini hawakuthubutu kuungama imani yao, wasije wakafukuzwa katika sinagogi. Makuhani na wazee wakaamua kwamba ilibidi kufanywa jambo la kugeuza uangalizi wa watu kutoka kwa Yesu. Waliogopa kwamba watu wote wangemwamini. Hawakuona usalama wowote kwao. Ilipasa wapoteze vyeo vyao au wamuue Yesu. Na hata baada ya kumwua, bado kungekuwapo wale waliokuwa vielelezo hai vya uweza Wake. Yesu alikuwa amemfufua Lazaro kutoka kwa wafu, nao wakaogopa kwamba wakimwua Yesu, Lazaro angeshuhudia uweza Wake mkuu. Watu walikuwa wakimiminika kumwona yeye aliyefufuliwa kutoka kwa wafu, nao wakuu wakaazimia pia kumuua Lazaro, ili kuutuliza msisimko. Kisha wangewageuza watu kwenye mapokeo na mafundisho ya wanadamu, kwenye kutoa zaka ya mnanaa na ruda, na tena kuwa na ushawishi juu yao. Walipatana kumkamata Yesu akiwa peke Yake; maana kama wangejaribu kumkamata katikati ya umati, wakati mioyo yote ya watu ilikuwa imeelekezwa Kwake, wangepigwa kwa mawe. Maandishi ya Mapema, 165.
On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.
Tarehe 18 Julai, 2020 mashahidi wawili wa Ufunuo waliuawa, na malaika wa pili pamoja na wakati wa kusubiri wakawadia. Tarehe 31 Desemba, 2023 mchakato wa ufufuo wa hatua mbili ulianza. Hatua ya kwanza ilikuwa kuwekwa kwa msingi; hatua ya pili ilikuwa kusimamishwa kwa hekalu juu ya huo msingi. Kanisa la Waadventista Wasabato la Laodikia lilichukia ujumbe huo tangu ulipozaliwa mwaka 1989, nalo bado linaendelea kuuchukia. Sasa kwa kuwa mashahidi wale waliokuwa wakichukiwa, waliodhaniwa kuwa wamekufa, wako hai tena; basi watauchukia ujumbe huo hata zaidi. Watabishana kuhusu unabii wa tarehe 18 Julai, 2020 kwa chuki kali ile ile ambayo Wayahudi walikuwa nayo dhidi ya ufufuo wa Lazaro. Katika historia ya mtihani wa hekalu, Petro atajibu madai yao potofu kwa kuashiria kitabu cha Yoeli kama jibu kwa uongo wao wote.
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.