When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Wakati “nuru ya wakati huo inapotolewa” huwa ama “inapokelewa” au “inakataliwa.” Utenganisho unaotekelezwa wakati nuru inapoletwa ni kazi ya injili ya milele, ambayo inajumuisha si tu kutiwa muhuri kwa watu wa Mungu, bali pia utenganisho wa ngano na magugu. Mchakato wa mwisho wa kujaribiwa na kutenganishwa ulianza mnamo 9/11, ambapo swali la kinabii linauliza, “Hata lini?” na jibu la kinabii ni, “Mpaka sheria ya Jumapili.” Marejeo ya mwisho ya ishara ya “Hata lini” yanapatikana katika muhuri wa tano katika kitabu cha Ufunuo.

And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

Na alipoifungua muhuri wa tano, nikaona chini ya madhabahu roho za wale waliouawa kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda waliokuwa nao. Nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, Mtakatifu na wa kweli, hutahukumu na kulipiza kisasi damu yetu juu ya hao wakaao juu ya nchi?

And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

Na mavazi meupe yalitolewa kwa kila mmoja wao; nao wakaambiwa kwamba wapumzike bado kwa kitambo kidogo, mpaka idadi ya watumwa wenzao na ndugu zao pia, watakaouawa kama wao, itimie. Ufunuo 6:9-11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Uvuvio unaweka jibu la swali la “hata lini” lililoulizwa na “roho za wale waliouawa” katika wakati ujao, wakati kundi la pili la wafia dini wa kipapa linapoundwa. Hilo huanza kwenye sheria ya Jumapili, na kwa sababu hii Dada White anatambua Ufunuo sura ya kumi na nane kama utimilifu wa kundi la pili la wafia dini. Kuna “sauti” mbili katika mistari mitano ya kwanza; sauti ya kwanza inaashiria 9/11 na sauti ya pili inawaita wanaume na wanawake watoke Babeli wakati wa sheria ya Jumapili. Dada White anaunganisha alama ya “hata lini” katika muhuri wa tano na mistari mitano ya kwanza ya Ufunuo sura ya kumi na nane ili kuainisha kipindi cha 9/11 hadi sheria ya Jumapili. Mkazo si juu ya kuwatenganisha na kuwatia muhuri watu wa Mungu, bali juu ya hukumu ya upapa kwa kuwaua wafia dini wa historia iliyopita na wale wa wakati wa mzozo wa sheria ya Jumapili wanaounda kundi la pili la wafia dini wa kipapa.

“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

Wakati muhuri wa tano ulipofunguliwa, Yohana aliyepokea Ufunuo katika maono aliona chini ya madhabahu kundi la waliouawa kwa ajili ya Neno la Mungu na ushuhuda wa Yesu Kristo. Baada ya hayo, yakaja matukio yaliyoelezwa katika sura ya kumi na nane ya Ufunuo, wakati wale waaminifu na wa kweli wanapoitwa kutoka Babeli. [Ufunuo 18:1-5, imenukuliwa.] Manuscript Releases, juzuu ya 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Katika kifungu kingine ambapo anatambua wafia-dini wa muhuri wa tano na kundi la pili la wafia-dini la wakati ujao litakaloundwa wakati wa mzozo wa sheria ya Jumapili, anasema kuwa matukio hayo "yatakuwa katika kipindi cha wakati ujao." Sauti mbili za Ufunuo kumi na nane zinawakilisha "kipindi cha wakati ujao." Sauti ya kwanza ikianza mnamo 9/11, na sauti ya pili wakati wa sheria ya Jumapili.

“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

'Na alipoifungua muhuri wa tano, nikaona chini ya madhabahu nafsi za wale waliouawa kwa ajili ya neno la Mungu, na kwa ushuhuda waliokuwa nao; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, Mtakatifu na wa kweli, hutahukumu wala kulipiza kisasi cha damu yetu juu ya wale wanaoishi duniani? Na mavazi meupe yakapewa kila mmoja wao [Walitangazwa kuwa safi na watakatifu]; nao wakaambiwa kwamba wapumzike bado kwa kitambo kidogo, hadi pia watumishi wenzao na ndugu zao, ambao wangekatiliwa uhai kama wao, watakapotimia' [Ufunuo 6:9-11]. Hapa kulikuwa na matukio yaliyoonyeshwa kwa Yohana ambayo hayakuwa halisi, bali yale ambayo yangekuwepo katika kipindi cha wakati ujao.

“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

"Ufunuo 8:1-4 imenukuliwa." Manuscript Releases, juzuu ya 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Dada White anahusisha utimilifu wa kuundwa kwa kundi la pili la wafia-dini na wakati ujao, na katika kifungu kingine ananukuu Ufunuo 18:1-5, ambacho kinatambua sauti katika mistari mitatu ya kwanza na sauti nyingine katika mistari wa nne na wa tano. Sauti ya kwanza inaashiria 9/11 wakati majengo makubwa ya New York yalianguka, na sauti ya pili ni sheria ya Jumapili wakati kundi lingine la Mungu linaitwa kutoka Babeli. Katika kifungu cha pili anarejelea Ufunuo sura ya nane na mistari minne ya kwanza, ambayo inatambua kufunguliwa kwa muhuri wa saba, wakati makaa kutoka madhabahuni yanaporushwa duniani, jambo linaloendana na Pentekoste, wakati moto ulipotoka mbinguni na kuwaangaza wanafunzi, kama vile mawe kumi na mawili ya Eliya yalivyoangaziwa na kama inavyowakilishwa na ndimi za moto juu ya wanafunzi.

How Long? Zechariah & John

Hata lini? Zakaria na Yohana

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

"Hata lini" ni ishara ya kinabii ya kipindi cha wakati kuanzia 9/11 hadi sheria ya Jumapili, ambacho kimefananishwa katika hadithi ya Mlima Karmeli, katika historia ya Wamileraiti kuanzia 1840 hadi 1844, katika historia ya Musa kuanzia pigo la nane hadi la kumi, na katika ushuhuda wa wafia-dini wa muhuri wa tano; na katika Zekaria swali linaulizwa, "hata lini" itakuwa mpaka Mungu aionee huruma Yerusalemu iliyokuwa katika Babeli kwa miaka sabini.

Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

Ndipo malaika wa Bwana akajibu akasema, Ee Bwana wa majeshi, hata lini hutahurumia Yerusalemu na miji ya Yuda, ambayo umeghadhibikia miaka hii sabini?

And the Lord answered the angel that talked with me with good words and comfortable words.

Na Bwana akamjibu malaika aliyesema nami kwa maneno mema na ya faraja.

So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

Basi malaika aliyenena nami akaniambia, Lia, ukisema, Bwana wa majeshi asema hivi; Ninaona wivu kwa Yerusalemu na kwa Sayuni kwa wivu mkuu. Nami nimesikasirika sana juu ya mataifa waliostarehe; kwa maana mimi nilikuwa nimekasirika kidogo, nao walisaidia kuongeza taabu. Kwa hiyo Bwana asema hivi; Nimerudi Yerusalemu kwa rehema; nyumba yangu itajengwa ndani yake, asema Bwana wa majeshi, na kamba ya kupimia itanyooshwa juu ya Yerusalemu. Lia tena, ukisema, Bwana wa majeshi asema hivi; Miji yangu, kwa wingi wa mema, itasambaa tena; na Bwana ataifariji Sayuni tena, naye atauchagua Yerusalemu tena. Zekaria 1:12-17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Dada White analinganisha moja kwa moja “miaka sabini” ya Zekaria (miaka sabini) ambayo Israeli ya kale halisi ilikuwa katika utumwa kwa Babeli halisi na miaka elfu moja mia mbili na sitini kuanzia 538 hadi 1798 ambayo Israeli ya kiroho (Wakristo) ilikuwa katika utumwa kwa Babeli ya kiroho (Ukatoliki wa Kirumi).

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

"Kanisa la Mungu duniani lilikuwa kwa hakika katika utumwa katika kipindi hiki kirefu cha mateso yasiyokoma kama vile wana wa Israeli walivyoshikiliwa mateka huko Babeli wakati wa uhamisho." Manabii na Wafalme, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Mnamo 1798, mwishoni mwa miaka elfu moja mia mbili na sitini, uliwasili ujumbe wa kwanza kati ya ujumbe wa malaika watatu uliotajwa katika Ufunuo sura ya kumi na nne. Wa pili uliwasili Aprili 19, 1844, na wa tatu Oktoba 22, 1844. Historia inayowakilishwa na swali, “hata lini,” ni kuanzia 9/11 hadi sheria ya Jumapili, na kipindi hicho kilifananishwa katika mwanzo wa Uadventista katika harakati ya Wamileriti kuanzia Agosti 11, 1840 hadi Oktoba 22, 1844. Kipindi hicho kinaonyeshwa kwa mfano na Yohana, mwandishi wa Ufunuo, katika sura ya kumi, wakati Yohana anapokula kitabu kidogo kilichokuwa kitamu kinywani mwake, lakini kikawa kichungu tumboni mwake.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

Na ile sauti niliyoisikia kutoka mbinguni ilinena nami tena, ikasema, Nenda ukakitwaa kile kitabu kidogo kilichofunguliwa katika mkono wa yule malaika anayesimama juu ya bahari na juu ya nchi. Nikaenda kwa yule malaika, nikamwambia, Nipe kile kitabu kidogo. Akanambia, Kitwae, ukile; kitafanya tumbo lako kuwa chungu, lakini katika kinywa chako kitakuwa kitamu kama asali. Nikakitwaa kile kitabu kidogo kutoka mkononi mwa yule malaika, nikakila; nacho kilikuwa kitamu kinywani mwangu kama asali; na mara tu nilipokila, tumbo langu likawa chungu.

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

Naye akaniambia, Imekupasa tena kutoa unabii mbele ya makabila mengi, na mataifa, na lugha, na wafalme. Ufunuo 10:8-11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Historia anayoonyesha Yohana inawakilishwa na kitabu kilicholiwa, kwa kuwa tendo la kula liliwakilisha wafuasi wa Miller kuja kuelewa ule ujumbe na uzoefu wao katika kuutangaza. Hivyo, Yohana anapoambiwa mara tu baada ya historia hiyo kuwekwa bayana kwamba lazima atoe unabii tena, unabii unaorejelewa ni historia ya 1840 hadi 1844. Yohana anaambiwa kwamba historia ya wafuasi wa Miller ya 1840 hadi 1844 inarudiwa katika historia ya mwisho wa Uadventista. Mara tu Yohana anapoambiwa kwamba lazima atoe unabii tena anaambiwa apime hekalu.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Na nikapewa mwanzi mfano wa fimbo; na yule malaika akasimama, akasema, Inuka, ukapime hekalu la Mungu, na madhabahu, na wale wanaoabudu humo. Lakini ua lililo nje ya hekalu uache, wala usilipime; kwa maana limekabidhiwa kwa Mataifa; nao wataukanyaga mji mtakatifu chini ya miguu kwa miezi arobaini na miwili. Ufunuo 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Kazi iliyokabidhiwa Uadventista baada ya Oktoba 22, 1844 iliwakilishwa na Yohana kama kupima au kujenga hekalu, sawasawa na ahadi iliyoelezwa katika Zekaria kwamba “kamba ya kupimia ingenyoshwa juu ya Yerusalemu” tena—maana Bwana “ataichagua tena Yerusalemu.” Historia iliyoonyeshwa mwanzoni mwa Uadventista kupitia harakati ya Filadelfia ya Uadventista wa Wamileraiti inajirudiwa mwishoni mwa Uadventista kupitia harakati ya Filadelfia ya wale mia na arobaini na nne elfu. Katika tukio la kukatishwa tamaa kuu la Oktoba 22, 1844, kipindi cha wakati, kilichoonyeshwa kama “siku za sauti ya malaika wa saba,” kilianza.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Lakini katika siku za sauti ya malaika wa saba, atakapoanza kupiga baragumu, siri ya Mungu itakamilika, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Ujumbe ulikuwa mtamu kwa wafuasi wa Miller wakati unabii wa muda wa Kiislamu wa ole wa pili ulipotimia sawasawa kama wafuasi wa Miller walivyotabiri kabla ya Agosti 11, 1840. Ujumbe ukawa mchungu tumboni katika kukata tamaa kuu ya Oktoba 22, 1844. Mara tu Yohana anapomaliza kuonyesha historia ya 1840 hadi 1844, anaambiwa kwamba lazima afanye jambo lile lile (kutabiri) tena. Kisha anaambiwa apime Yerusalemu, na anapofanya hivyo anaendana na unabii wa Zekaria wa Bwana kuchagua Yerusalemu. Kuanzia Oktoba 22, 1844 na kuendelea, historia ya kinabii inawakilishwa kama "siku za sauti ya malaika wa saba." "Siku" za ujumbe (sauti) wa malaika wa saba (ole wa tatu) zinawakilisha kipindi ambacho Uungu wa Kristo ungeunganishwa kwa kudumu na ubinadamu ambao walipaswa kuwa mia na arobaini na nne elfu. Kazi hiyo ilicheleweshwa na uasi wa 1863, na mnamo 9/11 sauti ya malaika wa saba (ole wa tatu) ilianza tena kusikika.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Katika historia takatifu, Bwana alichagua Yerusalemu ili kuweka Jina Lake huko, na "jina" Lake ni tabia Yake. Yerusalemu na Sayuni vinatajwa na Zekaria anaposema, "Nina wivu kwa ajili ya Yerusalemu na kwa ajili ya Sayuni kwa wivu mkubwa," na kisha, "Bwana atafariji tena Sayuni, na atachagua tena Yerusalemu." Sayuni hufarijiwa inapopokea Roho Mtakatifu ambaye ndiye "Mfariji." Faraja ya Roho Mtakatifu ilianza mnamo 9/11, sawasawa na Kristo alipowapulizia pumzi wanafunzi baada ya kushuka kutoka kumwona Baba baada ya ufufuo Wake. Udhihirisho wa Roho Mtakatifu uliongezeka sana siku ya Pentekoste. Msimu huo ulianza kwa sadaka ya malimbuko ikifufuliwa, na ukamalizika kwa sadaka ya malimbuko ya Pentekoste, ambapo ndipo ulimwengu wote uliposikia ujumbe.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

Farijieni, farijieni watu wangu, asema Mungu wenu. Semeni moyoni mwa Yerusalemu, mkamwambie kwamba vita vyake vimekamilika, kwamba uovu wake umesamehewa; kwa maana amepokea kwa mkono wa Bwana maradufu kwa dhambi zake zote. Isaya 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Wale mia arobaini na nne elfu wanatiwa muhuri wakati "uovu wao umesamehewa." Hili hutokea muda mfupi kabla ya sheria ya Jumapili wanapoinuliwa kama sadaka ya malimbuko ya Pentekoste, huku wakipokea kumiminwa kwa Roho Mtakatifu pasipo kipimo, kama ilivyoonyeshwa na wanafunzi katika Pentekoste. Mnyunyizo wa mvua ulioanza tarehe 9/11 unakuwa kumiminwa kamili wakati wa sheria ya Jumapili. Katika historia, kuanzia sadaka ya malimbuko ya 9/11 hadi sadaka ya malimbuko katika sheria ya Jumapili, ndipo wale mia arobaini na nne elfu wanapotiwa muhuri na kuandaliwa kama sadaka ili kuinuliwa kama bendera, kuanzia sheria ya Jumapili hadi kufungwa kwa mlango wa rehema. Historia hiyo inawakilishwa na mistari mitatu ya kwanza ya Ufunuo kumi na nane inayotangaza kuanguka kwa Babeli, ambayo ni ishara ya kibiblia inayowakilisha 'maradufu'.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

Baada ya mambo haya nikaona malaika mwingine akishuka kutoka mbinguni, akiwa na uwezo mkubwa; nayo dunia ikaangazwa kwa utukufu wake. Akalia kwa sauti kuu, kwa nguvu nyingi, akasema, Babeli yule mkuu ameanguka, ameanguka, naye amekuwa makao ya mashetani, na ngome ya kila roho chafu, na kizimba cha kila ndege mchafu na mwenye kuchukiwa. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati pamoja naye, na wafanyabiashara wa dunia wamejitajirisha kwa utele wa anasa zake. Ufunuo 18:1-3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Katika Maandiko yote, kurudiwa mara mbili kwa misemo au maneno kunawakilisha utimilifu kamili wa anguko la Babeli katika siku za mwisho. Huo ni alama ya Alfa na Omega, ambaye daima huonyesha mwisho wa jambo kwa mwanzo wa jambo hilo. Maanguko mawili ya Babeli yanawakilishwa na Nimrodi na Belshaza. Nimrodi alikuwa mwanzo wa Babeli, ilipokuwa tu Babeli. Anguko la Nimrodi liliwakilisha anguko la Belshaza, na ujumbe wa malaika wa pili na malaika wa Ufunuo kumi na nane ni kwamba anguko la Nimrodi mwanzoni mwa Babeli liliwakilisha anguko la Belshaza mwishoni, kwa kuwa Alfa na Omega daima huonyesha mwisho wa jambo kwa mwanzo wa jambo hilo.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Mnara wa Nimrod uliangushwa kama ishara ya anguko lake, naye akawa mfano wa anguko la Minara Pacha mnamo 9/11. Anguko la Belshazzar lilidhihirishwa na maandishi ukutani, yakiashiria mwisho wa utawala wa miaka sabini wa Babeli kama ufalme wa kwanza wa unabii wa Biblia, na hivyo likiwa mfano wa anguko la Marekani mwishoni mwa “miaka sabini, kulingana na siku za mfalme mmoja” ya Isaya ishirini na tatu, inayowakilisha historia ya Marekani kuanzia 1798 hadi sheria ya Jumapili. Maandishi ya Belshazzar ukutani yanawakilisha wakati ambapo ukuta wa utenganisho kati ya kanisa na serikali unaanguka wakati wa sheria ya Jumapili, ambao ndio hasa wakati ambapo ufalme wa sita wa unabii wa Biblia unakoma, kama vile Belshazzar aliuawa usiku huo huo. Maandishi ukutani ni sheria iliyoandikwa inayopindua ukuta wa utenganisho kati ya kanisa na serikali katika Katiba.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

‘Historia’ inayoakisiwa kuanzia 9/11 hadi sheria ya Jumapili, na kisha hadi kufungwa kwa mlango wa rehema kwa wanadamu na mapigo saba ya mwisho, ndicho kipindi cha kihistoria ambacho kinaashiriwa katika Neno la Mungu kwa kurudiwa maradufu kwa misemo au maneno. Katika kipindi hicho Roho Mtakatifu humiminwa, kuanzia kwa kunyunyiziwa tangu 9/11 hadi sheria ya Jumapili, na kisha kumiminwa kikamilifu. Roho Mtakatifu ameonyeshwa na Kristo kama "Mfariji" ambaye, atakapokuja, atawaonyesha watu wa Mungu mambo yote.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

Lakini yule Msaidizi, ambaye ni Roho Mtakatifu, ambaye Baba atamtuma kwa jina langu, atawafundisha yote, na kuwakumbusha yote niliyowaambia. Yohana 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Roho Mtakatifu huwasilishwa kwa wale mia na arobaini na nne elfu kupitia “mafuta ya dhahabu”, ambayo pia ni “mvua”, na pia ni “Mfariji”. Anapowakilishwa kama “Mfariji”, Roho Mtakatifu anaonyesha udhihirisho maalum wa Roho Mtakatifu.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Watu wa Mungu daima wamekuwa na Roho Mtakatifu kila wanapotimiza masharti ya Injili, lakini katika nyakati za uvuvio wa kweli na mtakatifu, “kama katika miaka ya zamani,” ambapo kuna udhihirisho maalum wa Roho Mtakatifu kwa mwili mzima, Roho Mtakatifu huwasilishwa kama Mfariji. Jambo muhimu zaidi, mwili huo kwa pamoja unakumbushwa na Mfariji anapo “leta mambo yote katika kumbukumbu yao.” Hii inathibitisha kwamba watu wanaoshiriki katika udhihirisho huo wana uzoefu wa kweli, kwa kuwa Roho Mtakatifu anashiriki katika shughuli za akili zao, kwa maana anaathiri mchakato wa kufikiri anapoleta “mambo yote katika kumbukumbu yenu.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Kumbukumbu za kibinadamu, pamoja na vipengele vingine kama utambuzi, uelewa, mantiki na dhamiri, huunda asili ya juu ya mwanadamu, ambayo mtume Paulo huiita “nia.” Asili ya juu ni ama nia ya mwili au ni nia ya Kristo.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

Kwa sababu nia ya mwili ni uadui dhidi ya Mungu; maana haitii sheria ya Mungu, wala haiwezi. Warumi 8:7.

For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

Kwa maana ni nani aliyeijua nia ya Bwana, ili amfunze? Lakini sisi tuna nia ya Kristo. 1 Wakorintho 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Asili ya chini, au mwili, imeundwa na mifumo ya neva, ya kihisia, na ya homoni inayohusiana na hisia, ambazo ndizo "njia za nafsi." Asili ya juu imekusudiwa kuitawala ile ya chini na hivyo inawakilishwa kama ngome, na ngome hiyo hushambuliwa daima na hisia (asili ya chini), na mashambulizi hufanywa dhidi ya ngome kupitia njia zinazoelekea ngomeni. Ndani ya ngome ya asili ya juu kuna kituo cha amri, yaani kile ambacho Dada White anakiita ngome ya ndani. Ngome ya ndani hiyo ndiyo Patakatifu pa Patakatifu katika patakatifu, ambalo limegawanywa katika sehemu mbili kuu. Ua wa nje ni mwili, yaani asili ya chini, na kuingia katika ua huo au pia kuhamisha damu kuingia katika Patakatifu kulihitaji kupita kwenye pazia. Ua wa nje umewekewa mapazia pande zake mbili.

By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

Kwa njia mpya na iliyo hai, ambayo ameianzisha kwa ajili yetu, kupitia pazia, yaani, mwili wake. Waebrania 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Hekalu limegawanywa katika sehemu mbili; ua wa nje na patakatifu. Patakatifu, kwa upande wake, limegawanywa katika sehemu mbili kama ilivyo asili ya juu. Asili ya juu inagawanyika katika maeneo mawili. Moja ya maeneo hayo huwakilishwa kama Mahali Patakatifu, na jingine kama Patakatifu pa Patakatifu. Mahali Patakatifu huwakilisha shughuli za kiakili zinazohitajika ili wanadamu waweze kufanya kazi, lakini Patakatifu pa Patakatifu ndilo eneo ambapo Mungu na mwanadamu hukutana. Patakatifu pa Patakatifu ni chumba cha enzi cha Mungu, na walioongoka wameketishwa katika ulimwengu wa mbinguni pamoja na Kristo.

And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

Na ametuinua pamoja, na ametuketisha pamoja katika mahali pa mbinguni katika Kristo Yesu. Waefeso 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Mstari huo umetolewa kutoka katika kifungu ambacho, mistari kadhaa kabla, lakini kabisa katika mwendelezo uleule wa mawazo, Yesu ameketi katika mahali pa mbinguni, kama vile watu wake pia walivyo.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

Aliyoitenda katika Kristo, alipomfufua kutoka kwa wafu, na kumketisha mkono wake wa kuume katika sehemu za mbinguni. Waefeso 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Kristo na watu wake wameketi pamoja katika Patakatifu pa Patakatifu. Kristo alifufuliwa kisha akaketi katika mahali pa mbinguni, na watu wake wameinuliwa na wameketishwa katika ukumbi wa kiti cha enzi cha Patakatifu pa Patakatifu. Paulo anabainisha kwamba wale walioinuliwa katika mstari wa sita wamefufuliwa kutoka katika dhambi katika mstari uliotangulia.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

Hata tulipokuwa wafu katika dhambi, alituhuisha pamoja na Kristo (kwa neema mmeokolewa); akatufufua pamoja naye, akatuketisha pamoja katika mahali pa mbinguni katika Kristo Yesu. Waefeso 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Utimilifu kamili wa kifungu kutoka Waefeso ni wale mashahidi wawili wa Ufunuo kumi na moja, kumi na moja, ambao wanafufuliwa kisha kuchukuliwa juu mbinguni kama ishara—lakini pia ili kuketi katika mahali pa mbinguni. Katika Patakatifu pa Patakatifu, wale mashahidi wawili wanaiwakilisha ubinadamu mbele ya Mungu mwenyewe, na uthibitisho wa kustahili kwao kuketi huko ni beji ambayo kila mmoja wao anayo. Beji hiyo ni muhuri wa Mungu, na muhuri wa Mungu unaonyesha kwamba mwanadamu ameungana na uungu, na muhuri huo unaonyeshwa na ukweli kwamba Mfariji, yaani Roho Mtakatifu, anakaa ndani ya Patakatifu pa Patakatifu katika asili yao ya juu. Patakatifu pa Patakatifu ndicho chumba cha enzi cha Mungu ambamo uungu na ubinadamu vinaunganishwa, na kinawakilisha hekalu la kibinadamu ambalo asili yake ya juu inajumuisha Patakatifu pa Patakatifu ambamo uungu na ubinadamu vimeketi pamoja.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Kumiminwa kwa "Mfariji" ndiyo kutiwa muhuri kwa elfu mia arobaini na nne na kunaashiria mabadiliko katika historia ya wokovu, kwa maana wakati huo kanisa hubadilika kutoka kanisa la mapambano kuwa kanisa la ushindi. Wakati huo huo, hubadilika kutoka harakati ya Laodikia ya elfu mia arobaini na nne kwenda harakati ya Filadelfia ya elfu mia arobaini na nne. Wakati huo huo, hubadilika kutoka katika uzoefu wa kanisa la saba kwenda katika uzoefu wa kanisa la sita, na kanisa la sita lilikuwa Wamileraiti. Sifa ya kinabii ya kanisa la sita la Filadelfia, kama ilivyotimizwa na harakati ya Wamileraiti, ni kwamba halikuwa kamwe kanisa. Lilikuwa tu harakati hadi mwaka 1856, wakati White wote wawili walipotambua harakati hiyo kuwa ya Laodikia. Miaka saba baadaye kanisa la kisheria liliundwa.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Mabadiliko ya wokovu wakati wa sheria ya Jumapili yaliwakilishwa kwa mfano na mabadiliko ya wokovu katika Pentekoste, ambayo yaliashiria kuwekwa wakfu kwa Kristo kuwa Kuhani Mkuu.

“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

Mwagiko wa Pentekoste ulikuwa ujumbe wa mbinguni kwamba kutawazwa kwa Mkombozi kulikuwa kumekamilika. Kulingana na ahadi yake alikuwa ametuma Roho Mtakatifu kutoka mbinguni kwa wafuasi wake kama ishara kwamba Yeye, kama kuhani na mfalme, alikuwa amepokea mamlaka yote mbinguni na duniani, na ndiye Mpakwa Mafuta juu ya watu wake. Matendo ya Mitume, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Wakati mvua ya mwisho itakapomwagwa bila kipimo juu ya elfu mia moja arobaini na nne wakati wa sheria ya Jumapili, hiyo itakuwa 'ujumbe wa mbinguni' kwamba kanisa linalopigana limekoma na kanisa linaloshinda limewasili. Kutawazwa kwa Kristo katika Pentekoste katika patakatifu pa mbinguni, ni kielelezo cha upako wa elfu mia moja arobaini na nne wakati wa sheria ya Jumapili.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Kumiminwa kwa "Pentekoste" kulikotambulisha kwamba Kristo alikuwa aliyetiwa mafuta kuliwakilisha kutiwa kwake mafuta katika sherehe ya kutawazwa mbinguni, lakini pia alikuwa ametiwa mafuta katika ubatizo wake. Ubatizo wake (9/11) hadi Pentekoste (sheria ya Jumapili) pia unawakilishwa tena miaka mitatu na nusu baada ya ubatizo wake kupitia kifo chake halisi, maziko na ufufuo (sikukuu ya malimbuko). Kwa hiyo 9/11 inawakilishwa katika ubatizo wake na pia katika ufufuo wake. Ufufuo wake wa kiishara na ufufuo wake wa kihalisi huashiria mwanzo wa mistari miwili ya kinabii, ambayo kila mmoja hufikia kikomo katika Pentekoste. Historia zote mbili huanza na ufufuo wa sadaka ya malimbuko.

But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

Lakini sasa Kristo amefufuka katika wafu, na amekuwa limbuko la waliolala. Maana kwa sababu ya mtu mauti ilikuja, kwa mtu tena kufufuka kwa wafu. Kwa kuwa kama katika Adamu wote wanakufa, vile vile katika Kristo wote watahuishwa. Lakini kila mtu katika daraja lake: Kristo limbuko; kisha wale walio wa Kristo, atakapokuja. 1 Wakorintho 15:20-23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Kristo ndiye sadaka ya malimbuko katika ufufuo wake, ikiashiria mwanzo wa "msimu wa Pentekoste" unaoishia kwa sadaka ya malimbuko ya Pentekoste. Ufufuo wa Kristo ni shayiri, na ngano ni wale ambao "baadaye" "ni wa Kristo atakapokuja." Wale ambao ni "baadaye" wa ufufuo wa Kristo ni "wale walio wa Kristo atakapokuja," hivyo kuwakilisha mavuno ya mwisho ya nafsi waaminifu mwisho wa dunia, kama inavyowakilishwa na zile nafsi elfu tatu zilizokusanywa wakati wa Pentekoste.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Aya hiyo pia inazungumzia ufufuo katika muktadha wa kifo. Kifo kilianza na Adamu na kinawapata wanadamu wote, lakini hufanya hivyo "kwa" "mpangilio." Katika kitabu cha Matendo, Petro anaandika kwamba wakati kitabu cha Yoeli kilipokuwa kinatimia wakati huo, watu walipaswa kuzipeleka dhambi zao mapema kwa ajili ya hukumu ili zifutwe, wakati majira ya kuburudishwa yalipokuja kutoka kwa uwepo wa Mfariji. Kristo hakuwa akiangalia vitabu vya hukumu ili kufuta dhambi wakati huo, kwa kuwa hukumu ilikuwa bado zaidi ya miaka elfu moja na mia nane mbele.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Marejeo ya “kila mtu kwa utaratibu wake” huanza na Adamu, na hivyo hutambua hukumu ya wafu kuanzia Adamu na kuendelea hadi nyakati za kuburudishwa zitakapowasili. Mvua ya mwisho inapowasili, hukumu hupita kutoka kwa wafu kwenda kwa walio hai. Katika kipindi cha wakati kinachowakilishwa na mstari huo (kuanzia ufufuo wa Kristo hadi Pentekoste), kuanzia malimbuko ya shayiri hadi malimbuko ya ngano, mvua inanyesha wakati wa hukumu ya walio hai, na kadiri mvua inavyoendelea kunyesha, ujumbe unaowakilishwa na mvua huo unaitenganisha ngano na magugu. Wakati wa sheria ya Jumapili, ambayo ni Pentekoste, ngano haiko tena imechanganyika na magugu, na sadaka ya malimbuko ya ngano ya mikate miwili ya kutikiswa hutikiswa. Mchakato wa utakaso kuanzia 9/11 hadi sheria ya Jumapili pia umeakisiwa katika Malaki sura ya tatu, wakati Mjumbe wa Agano anawatakasa na pia anawachuja Walawi, naye hufanya hivyo kwa “moto.” “Moto” ni ishara ya ujumbe, kama ilivyowakilishwa na ndimi za moto katika Pentekoste. Katika historia inayozingatiwa, utengano wa makundi mawili unazalisha wale mia arobaini na nne elfu, ambao ni mikate miwili ya kutikiswa inayowakilishwa na malimbuko ya Pentekoste. Mikate hiyo ilipaswa kuokwa kabisa, kwa kuwa hiyo ndiyo sadaka pekee iliyojumuisha ishara ya dhambi.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Ile mikate miwili ya kutikiswa ilikuwa imetiwa chachu, na chachu ni ishara ya dhambi. Chachu hiyo iliharibiwa katika moto wa tanuri, kama inavyowakilishwa na moto wa kusafisha wa Mjumbe wa Agano. Isaya katika sura ya ishirini na saba anabainisha mjadala unaoanza 9/11, anaouita “siku ya upepo wa mashariki.” Fungu hilo linafundisha kwamba ni kupitia huo mjadala ndipo dhambi za Israeli hupatanishwa. “Mjadala” huo ni kati ya ujumbe wa kweli wa mvua ya masika na ujumbe mwingine wote wa uongo wa mvua ya masika uliopo. Ujumbe ni “moto,” na “moto” ndicho anachokitumia Mjumbe wa Agano kutakasa na kusafisha. Mjadala kuhusu ujumbe wa mvua ya masika huondoa chachu kutoka katika sadaka ya malimbuko ya ngano ya Pentekoste inayoinuliwa wakati wa sheria ya Jumapili. Wale elfu mia moja na arobaini na nne ndio sadaka ya malimbuko ya ngano ya Pentekoste, wanaoshinda kwa kuhesabiwa haki kwa damu yake na kwa kutakaswa kwa ushuhuda wao, kwa kuwa ingawa ni Neno ndilo linalotakasa, hufanya hivyo tu wakati Neno linapowasilishwa kama ujumbe. Uwasilishaji wa ujumbe huo huwawezesha elfu mia moja na arobaini na nne kuishi, na uwasilishaji wa ujumbe wa uongo wa mvua ya masika huleta mauti.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Nao wakamshinda kwa damu ya Mwana-Kondoo, na kwa neno la ushuhuda wao; wala hawakuyapenda maisha yao hata kufa. Ufunuo 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Wale mia arobaini na nne elfu humfuata Kristo katika kushinda kama vile Yeye alivyoshinda, maana kinabii humfuata Kristo.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Hawa ndio wale ambao hawakujitia unajisi kwa wanawake; kwa maana ni wanawali. Hawa ndio wale wamfuatao Mwanakondoo popote aendapo. Hawa walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwanakondoo. Ufunuo 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Hapa katika aya ya nne ya Ufunuo kumi na nne, mia na arobaini na nne elfu wametambuliwa kama "malimbuko." Wametambuliwa pia kama "wanawali," na kwa uvuvio tumejulishwa kwamba mfano wa wanawali kumi wa Mathayo ishirini na tano unaonyesha uzoefu wa watu wa Waadventista. Sio tu kwamba ni "wanawali" hawajanajisiwa na "mwanamke," kwa kuwa mchakato wa kujaribiwa na kutengwa uliotoa mia na arobaini na nne elfu uliweka tofauti kati ya mia na arobaini na nne elfu na "dini zote" za uongo. "Hawa" humfuata Mwana-Kondoo kokote aendako, na kama sadaka za malimbuko ni lazima wafuate Kristo katika kifo Chake, kuzikwa Kwake, na kufufuka Kwake.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Katika Ufunuo sura ya kumi na moja, aya ya kumi na moja, mashahidi wale wawili watakaoinuliwa kama bendera wanauawa kwanza, kisha baada ya siku tatu na nusu wanafufuliwa kama sadaka ya malimbuko, kama ilivyokuwa kwa Kristo. Sadaka ya malimbuko, ambayo ilikuwa na ambayo ni Kristo, ilijumuisha kumwagwa kwa damu ya agano ili kuwakomboa wale waliokuwa wamefilisika kwa uzoefu wa Laodikia. Katika aya moja, (aya ya nne) muhtasari huu mfupi wa mistari mbalimbali ya nuru ya kinabii inayohusishwa na mia arobaini na nne elfu umewekwa wazi. Nayo imewekwa wazi katika Ufunuo 144 kwa mkono wa Palmoni, mhesabiaji wa ajabu. Kurudiwa mara mbili katika Maandiko kunawakilisha historia ya mvua ya mwisho, na mvua ya mwisho ndiko mahali na wakati ambapo Mfariji anamiminwa juu ya watu wa Mungu.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

Jinsi zilivyo nzuri juu ya milima miguu ya yule aletaye habari njema, atangazaye amani; aletaye habari njema za mema, atangazaye wokovu; amwambiaye Sayuni, Mungu wako anatawala! Walinzi wako watapaza sauti; kwa sauti moja wataimba pamoja; kwa maana wataona kwa macho kwa macho, Bwana atakaporejeza Sayuni. Pasukeni kwa furaha, imbeni pamoja, enyi mahame ya Yerusalemu; kwa maana Bwana amewafariji watu wake, ameikomboa Yerusalemu. Bwana amefunua mkono wake mtakatifu machoni pa mataifa yote; na miisho yote ya dunia itaona wokovu wa Mungu wetu. Ondokeni, ondokeni; tokeni huko, msiguse kitu chochote kichafu; tokeni katikati yake; jitakaseni, ninyi mnaobeba vyombo vya Bwana. Isaya 52:7-11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Sayuni H6726 ni sawa na H6725 ambayo maana yake ni "hali ya kuonekana waziwazi; nguzo ya ukumbusho au ya kuongoza: - ishara, kichwa, alama ya njia." Sayuni ni ishara ya bendera ya wale mia na arobaini na nne elfu, na katika kifungu hicho tayari wamepokea mvua ya mwisho kwa kuwa tayari wametangaza na kuwasilisha habari njema za amani. Vivyo hivyo, jambo mahsusi kwa ukweli huo ni kwamba wanaona "macho kwa macho" ambalo linawakilisha wanafunzi wakati wa Pentekoste, kwa maana siku kumi kabla ya Pentekoste zinawakilisha kipindi cha muungano. Bwana "ame," (ikiwakilisha wakati uliopita) tayari ametimiza mambo matatu kwa wale waletao habari njema. Ame "wafariji watu wake," "ameikomboa Yerusalemu" na "ameufunua mkono wake mtakatifu machoni pa mataifa yote."

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Yeye "aliwafariji" watu wake katika 9/11, akiashiria mwanzo wa mchakato wa kujaribiwa wa sura ya tatu ya Malaki unaokamilika katika sheria ya Jumapili, wakati anapoinua ishara ya matoleo ya malimbuko, kama inavyowakilishwa na Yeye "akifunua mkono wake mtakatifu machoni pa mataifa yote." Anawafariji, anawakomboa na anawainua wale mia moja na arobaini na nne elfu. Katika 9/11 anafariji na kuanza mchakato wa utakaso ambapo anawakomboa watu wake, kisha anawainua kuwa ishara, au kama Malaki asemavyo "sadaka ya Yuda na Yerusalemu itapendeza" "kama katika siku za kale."

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawii, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka za Yuda na Yerusalemu zitakuwa za kupendeza kwa Bwana, kama siku za kale, na kama miaka ya zamani. Malaki 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Tutahitimisha tafakuri zetu kuhusu "kwa muda gani" katika makala ijayo.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

"'Ambaye pepeto lake lipo mkononi mwake, naye atasafisha kabisa uwanja wake wa kupuria, na kukusanya ngano yake ghalani.' Mathayo 3:12. Huu ulikuwa mmojawapo wa nyakati za kusafisha. Kwa maneno ya kweli, makapi yalikuwa yakitenganishwa na ngano. Kwa sababu walikuwa na majivuno na kujiona wenye haki kupita kiasi kiasi kwamba hawakuweza kupokea maonyo, na wapenda dunia mno kiasi kwamba hawakukubali maisha ya unyenyekevu, wengi walimwacha Yesu. Wengi bado wanafanya hivyo. Nafsi zinajaribiwa leo kama vile wale wanafunzi katika sinagogi la Kapernaumu walivyojaribiwa. Wakati kweli inaletiwa moyoni, wanaona kwamba maisha yao hayapatani na mapenzi ya Mungu. Wanaona haja ya mabadiliko kamili ndani yao; lakini hawako tayari kuichukua kazi ya kujikana nafsi. Kwa hiyo wanakasirika dhambi zao zinapofunuliwa. Huondoka wakiudhika, kama vile wanafunzi walivyomwacha Yesu, wakinung'unika, 'Haya ni maneno magumu; ni nani awezaye kuyasikia?'" The Desire of Ages, 392.