I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Nimefikia hatua katika utangulizi huu wa Kitabu cha Yoeli ya kutoa muhtasari mfupi wa baadhi ya hoja kutoka makala nane za kwanza na kubainisha kile tunachopaswa kutarajia kutoka katika Kitabu cha Yoeli sasa tunapokishughulikia moja kwa moja zaidi, na kisha, bila shaka, hilo lina uhusiano gani na vita vya Rafia na Paniumi vilivyotajwa katika Danieli 11:11-16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Tumeweka msisitizo juu ya wimbo wa shamba la mizabibu kwa kuwa "uzoefu" unawakilishwa na "wimbo" kinabii. Moja ya sifa za elfu mia arobaini na nne wanapoimba wimbo wa Musa na wa Mwana-Kondoo, ambao ni njia tu ya Yohana ya kuwakilisha wimbo wa shamba la mizabibu wa Isaya. Kila nabii mkuu huanza kitabu chake kwa hukumu dhidi ya Israeli kwa uasi wao, au unaweza kusema kwamba kila nabii mkuu kwanza huimba wimbo wa shamba la mizabibu. Ninasisitiza kwamba wimbo wa shamba la mizabibu wa Yoeeli katika sura ya kwanza ni miongoni mwa ufunuo muhimu zaidi kuhusu wimbo wa shamba la mizabibu. Siwezi kusema kama niko sahihi au la, lakini sababu ya kuwa na msimamo huu ni kwamba miunganiko ya kinabii inayowakilishwa kwa ishara katika kitabu cha Yoeeli yaonekana kuwa ufunguo, au labda kitovu cha vijiti kadhaa vya gurudumu. Ushuhuda wa Yoeeli hauunganishi tu na mistari mingine sambamba, bali pia unaonekana kuweka nukta ya marejeo, hasa kupitia ishara ya shamba la mizabibu kuharibiwa katika sura ya kwanza, na sura mbili zinazofuata zikibainisha kwa pamoja kipindi cha jaribio la sanamu ya mnyama nchini Marekani na pia kipindi cha jaribio la sanamu ya mnyama kwa ulimwengu. Na yote yamewekwa ndani ya muktadha wa shamba la mizabibu, na shamba la mizabibu si shamba la mizabibu lililo hai - kama halipati mvua.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Tumeweka pia mkazo juu ya kipindi cha unabii kinachowakilishwa na ishara ya "hata lini?" Nilihisi ulazima wa kutukumbusha kanuni hii iliyowekwa hapo awali kuhusu "hata lini" ili kutilia mkazo "jiwe la kilele" ambalo lilikuwepo, na ambalo pia ndilo msingi na jiwe la pembe. Uendelezaji wa mwisho ulio kamili wa ujumbe wa Kilio cha Usiku wa Manane unaoendelea sasa ndio "jiwe la kilele." Kulingana na misingi hiyo, jiwe hilo la kilele ni vito vya Miller vinavyong'aa mara kumi kuliko mwanzoni.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Kwa kuzingatia "matendo ya ajabu" ya Mungu, jiwe la kilele ni pale watu wake wanapobadilika kutoka uzoefu wa Laodikia hadi uzoefu wa Filadelfia, yaani pale watu hao wanapokuwa wa nane, atokaye miongoni mwa wale saba, na pia wanapobadilika kutoka kanisa la vita hadi kanisa la ushindi. Mabadiliko haya ndiyo jiwe la kilele. Mabadiliko haya hukamilishwa wakati watu wa Mungu wanasikia na kuona ujumbe wa "jiwe la kilele," nao unakuwa wa ajabu machoni pao. Ujumbe wa jiwe la kilele ndio kilele, kwa kuwa unaleta pamoja kweli zote za mfano za "jiwe la kilele." Ujumbe wa "mara saba" ulikuwa jiwe la msingi la Miller, nao ulikusudiwa kuwa jiwe la kilele la Wamillerite. Pentekoste ilikuwa jiwe la kilele la msimu wa Kipentekoste, kama vile Mlilio wa Usiku wa Manane ulivyokuwa jiwe la kilele la harakati ya Wamillerite ya ujumbe wa malaika wa kwanza na wa pili.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Kama kilele au jiwe la kilele la kipindi cha miaka 46 ambamo Kristo alijenga hekalu la Wamileraiti la malaika wa kwanza na wa pili, jiwe hilo la kilele lilipaswa kuwa jiwe la msingi kwa kazi ya Kristo ya kujenga hekalu la wale elfu mia moja na arobaini na nne. Jiwe hilo la msingi liliwekwa mwaka 1844 kama nuru ya kuangaza njia ya kuelekea mbinguni, na kwa sababu hii watu wa Mungu mwishoni mwa dunia wanapaswa kurudi kwenye “njia za kale” ili wapate pumziko. Wanaporudi kwenye historia ya waanzilishi wa Wamileraiti, wanagundua kwamba ujumbe wa Kilio cha Usiku wa Manane ulikuwa kilele cha historia ya msingi. Kilio cha Usiku wa Manane kilikuwa dhihirisho la kumiminwa kwa Roho Mtakatifu. Nafsi inapoirudia “njia za kale” na kuipata “nuru angavu” iliyowekwa mwanzoni au katika sehemu ya msingi ya ile njia, hupata Kilio cha Usiku wa Manane, ambacho Yeremia anakitambua kama “pumziko.”

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

Walikuwa na mwanga mkali uliowekwa nyuma yao, mwanzoni mwa njia, ambao malaika mmoja aliniambia kuwa ulikuwa ‘mwito wa usiku wa manane.’ Mwanga huu uliangaza njia yote, na ukaangaza miguu yao, ili wasijikwae.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

Kama wangeendelea kumkazia macho Yesu, aliyekuwa mbele yao tu, akiwaongoza kuelekea mji, walikuwa salama. Lakini si muda mrefu baadhi walichoka, wakasema kuwa mji ulikuwa mbali sana, nao walitarajia kuwa wameshauingia tayari. Ndipo Yesu angewatia moyo kwa kuinua mkono wake wa kuume wenye utukufu, na kutoka katika mkono wake kulitoka nuru iliyopepea juu ya msafara wa Adventi, nao wakapaza sauti, ‘Haleluya!’ Wengine kwa pupa walikana nuru iliyokuwa nyuma yao, wakasema kwamba si Mungu aliyekuwa amewaongoza hadi umbali huo. Nuru iliyokuwa nyuma yao ikazimika, ikaacha miguu yao katika giza totoro, nao wakajikwaa na kupoteza kuona alama ile na Yesu, wakaanguka nje ya njia hadi katika ulimwengu wa giza na uovu ulioko chini.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Jiwe la kilele la historia ya Wamilleraiti ndilo jiwe la msingi la historia ya mia na arobaini na nne elfu. Tangu mwanzo wa malaika watatu mwaka 1798 hadi kanisa lishindalo linapoinuliwa katika utimilifu wa kutakaswa kwa Patakatifu katika sheria ya Jumapili, njia imeangaziwa kwa ujumbe wa Kilio cha Usiku wa Manane, kwa kuwa mfano huo unahusu Uadventista, na jinsi Mungu anavyoinua watu waakisi kikamilifu tabia Yake wakati ambapo muda wa rehema unafungwa kwa wanadamu katika mgogoro wa sheria ya Jumapili.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Njiani, Yesu anaongoza, naye kwa kuinua mkono Wake wa kulia ulio mtukufu, anaendelea kuiangaza njia. Kwa hiyo, kuna nuru angavu mwanzoni mwa njia na nuru angavu inayoongoza hadi mwisho wa njia. Yesu, akiwa Alfa na Omega, anadhihirisha mwisho kupitia mwanzo; kwa hivyo, nuru kwenye miisho yote miwili ya njia ni ujumbe wa Kilio cha Usiku wa Manane.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Malaika wa kwanza alifika mwaka 1798 na akatangaza kwamba saa ya hukumu Yake imewadia, “Akisema ... saa ya hukumu yake imewadia.” Saa ya hukumu ilifika mwaka 1798, na ilipoanza, ndoa kati ya Kristo na bibi-arusi wake mpya—Uadventista wa Wamileraiti wa Filadelfia—ikaanza. Kristo alikuwa afunge ndoa tarehe 22 Oktoba 1844, na kuanzia 1798 hadi 1844 bibi-arusi aliandaliwa. Bibi-arusi alikuwa wa Filadelfia, kwa maana hakukuwa na lawama juu ya bibi-arusi wa Kristo, kwa kuwa alijitayarisha—alikuwa safi. Tangazo la hukumu ndilo tangazo la ndoa lililoanza mwaka 1798 na kufikia mwisho mwaka 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Nuru ya msingi na ile ya kilele za harakati ya Wamillerite ndizo zilizokuwa ujumbe uliotangaza ndoa—ujumbe wa Kilio cha Usiku wa Manane. Kilio cha Usiku wa Manane kilikuwa msingi na kilele cha historia ya malaika wa kwanza na wa pili pamoja na historia ya Wamillerite, na kilele cha historia ya Wamillerite ndicho jiwe la msingi la historia ya mia arobaini na nne elfu, na pia ndicho jiwe la kilele la historia hiyo. Ujenzi wa hekalu hukamilika wakati jiwe la kilele linawekwa, na kazi ya kuweka lile jiwe la mwisho 'la ajabu' ilianza Julai 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Kuna matimizo mbalimbali ya kinabii yatakayounda jiwe la kilele, lakini jiwe la kilele pia linawakilisha kilele cha ujumbe. Pentekoste ilikuwa jiwe la kilele la ujumbe wa majira ya Pentekoste, kama vile nuru ya “mara saba” iliyokuja kupitia kalamu ya Hiram Edson mnamo 1856, ilikuwa jiwe la kilele lililokusudiwa kwa ujumbe wa Miller, kwa maana kweli ya kwanza ya msingi ambayo Miller aligundua ilikuwa “mara saba.” Mnamo 1856, kukataa nuru mpya ya kweli ya jiwe la kilele kulilingana na kuchagua kufa katika jangwa la Laodikia, kama Israeli ya kale ilivyofanya kwa kipindi cha miaka arobaini. Hii inaitambulisha Julai 2023 kama 1856, nukta ya mgeuko kutoka Filadelfia hadi Laodikia katika historia ya Wamileraiti na mgeuko wa kurudi kutoka Laodikia kuelekea Filadelfia katika historia ya wale mia arobaini na nne elfu. Kristo hakuoa mwanamke asiye safi mwaka 1844, kwa kuwa alikuwa wa Filadelfia, naye atamuoa bibi-arusi kutoka Filadelfia wakati wa sheria ya Jumapili. Lakini kwanza lazima ajitayarisha. Je, uko tayari?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

Msiogope, enyi kundi dogo; kwa kuwa Baba yenu ameona vema kuwapa ufalme. Luka 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Tarehe 22 Oktoba 1844 Bwana alimwoa bibi arusi aliyokuwa amemtayarisha ili amfuate katika historia ya malaika wa tatu, na yote ambayo malaika wa tatu anawakilisha, lakini kufikia mwaka 1863 historia ya malaika wa tatu ilipotoka na kuingia katika jangwa la Laodikia. Historia ya 1844 hadi 1863 inawakilisha kipindi cha malaika wa tatu, hivyo ikitoa mfano wa wanawali wajinga katika kipindi cha kutiwa muhuri kwa mia arobaini na nne elfu. Wanawali ni ngano na magugu yanayotenganishwa na ujumbe unaowakilishwa kwa mfano na malaika - kwa maana ni malaika wanaofanya kazi ya kutenganisha.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

"Kisha nikaona malaika wa tatu. Malaika aliyeniandamana akasema, 'Kazi yake ni ya kutisha. Utume wake ni wa kutisha sana. Yeye ndiye malaika atakay etenganisha ngano na magugu, na kuitia ngano muhuri, au kuifunga, kwa ajili ya ghala la mbinguni. Mambo haya yanapaswa kujaza mawazo yote na kuvuta umakini wote.'" Maandishi ya Mapema, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Ujumbe wa malaika watatu wa Ufunuo kumi na nne ni ujumbe wa mvua ya mwisho unaotenganisha na kufunga makundi hayo mawili.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

"Kwa Yohana zilifunuliwa mandhari za kina na za kusisimua katika uzoefu wa kanisa. Aliona hali, hatari, mapambano, na ukombozi wa mwisho wa watu wa Mungu. Anarekodi ujumbe wa mwisho utakaoletea mavuno ya dunia ukomavu, iwe kama miganda kwa ghala la mbinguni au kama vifungu vya kuni kwa mioto ya uharibifu. Mada za umuhimu mkubwa zilifunuliwa kwake, hasa kwa ajili ya kanisa la mwisho, ili wale watakaogeuka kutoka kosa hadi kweli wapate kufundishwa kuhusu hatari na mapambano yaliyo mbele yao. Hakuna anayehitaji kuwa gizani kuhusu yale yanayokuja juu ya dunia." Pambano Kuu, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Ni "maneno ya kweli" ambayo katika kizazi hiki ni "ujumbe wa mwisho ambao utaivisha mavuno," na ambayo hutenganisha makundi mawili. Kazi hiyo pia ndiyo kazi ya "mtu wa kifagio cha uchafu" kutoka katika ndoto ya Miller.

“‘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.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Kuanzia kukatishwa tamaa kuu kulikotokea mwaka 1844, alama za njia na matukio hadi 1863 yanawakilisha historia ya 9/11 hadi sheria ya Jumapili. Unajiuliza kwa nini 1844 ni 9/11?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Maandishi ya Dada White yanaonyesha wazi kwamba malaika wa tatu alifika tarehe 22 Oktoba, 1844, lakini pia alifika mwaka 1888; mwaka huo unaashiria 9/11. Kilicho muhimu zaidi, manabii wote huainisha historia yenyewe ya kuanzia 9/11 hadi sheria ya Jumapili, hivyo si ushuhuda wa wawili au watatu, bali ni ushuhuda ulioungana wa kila shahidi kutoka kwa Neno la Mungu kwamba kuanzia 9/11 hadi sheria ya Jumapili ndicho kipindi ambacho “utimilifu wa kila maono” unatimia.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Historia ya ujio na hitimisho la malaika wa tatu ilikuwa kuanzia 1844 hadi 1863 na inawakilisha kipindi cha kazi za ajabu za Mungu kutoka 9/11 hadi sheria ya Jumapili. Historia hiyo pia inawakilishwa na kipindi cha 1840 hadi 1844, na katika mstari huo 1840 ni alfa na 1844 ni omega. Katika mstari wa 1844 hadi 1863, 1844 ni alfa na 1863 ni omega. 1844 ni zote mbili, alfa na omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Msalaba unalingana na 1844, na Alfa na Omega alimwaga damu yake msalabani. Kuanzia 9/11 (1840) tunapata Ufunuo sura ya kumi ukiwasilisha historia inayaanza kwa Yohana kula kitabu kidogo mwaka 1840, kisha kukatishwa tamaa tumboni mwake mwaka 1844. Kula ndiko mwanzo; tumbo ndilo linaashiria mwisho. Mstari wa mwisho wa sura ya kumi unawakilisha historia inayojirudia katika historia ya laki moja na arobaini na nne elfu.

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

Nikakitwaa kile kitabu kidogo kutoka mkononi mwa yule malaika, nikakila; nacho kinywani mwangu kilikuwa kitamu kama asali; na mara tu nilipokwisha kukila, tumbo langu likawa chungu. Naye akaniambia, Ni lazima uatabiri tena mbele ya watu wengi, na mataifa mengi, na lugha nyingi, na wafalme wengi. Ufunuo 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Ufunuo sura ya kumi na Habakuki sura ya pili zinawakilisha sura mbili zinazotoa ushuhuda wa kipindi cha kinabii cha 1840 hadi 1844. Historia ya 1844 hadi 1863 inaanza katika alama ya njia ya kuvunjika kwa matumaini, ikafuatiwa na kutawanyiko, kisha kukusanyika. Katika kipindi hicho, historia ya kinabii ya meza mbili za Habakuki inakamilika wakati meza ya pili ilipopigwa chapa mwaka 1849 na kuchapishwa nje ya nchi mwaka 1850. Kipindi cha meza za Habakuki kilikuwa kuanzia mwezi wa Mei mwaka 1842 wakati chati ya 1843 ilipochapishwa, na kipindi cha kinabii kilimalizika pale kilipoanza kwa kuchapishwa kwa mojawapo ya meza mbili za Habakuki. Chati ya 1843 ndiyo alfa na chati ya 1850 ndiyo omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Mwaka 1856 Hiram Edson aliandika mfululizo wa makala ulioupeleka uelewa wa William Miller kuhusu “mara saba” kwenye kiwango kipya. Kazi ya Edson ilikuwa omega ya kazi ya Miller; iliinua ukweli wa msingi wa Miller hadi kuwa kilele kilichokusudiwa kuwawezesha watu wa Mungu. Nuru ya Miller juu ya “mara saba” ilikuwa alfa na nuru ya Edson juu ya “mara saba” ilikuwa omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Mnamo mwaka 1863 harakati hiyo ilibadilika kuwa kanisa ambalo, hatimaye, lingeibua harakati iliyotoka ndani yake yenyewe, kama vile Wamillerite walivyotoka miongoni mwa Waprotestanti, na kama vile wanafunzi walivyotoka Uyahudi na kuingia Ukristo, na kama vile Yoshua na Kalebu walivyotoka miongoni mwa watu wa agano la zamani waliokusudiwa kufa jangwani.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Katika historia hiyo hiyo (1844 hadi 1863), pembe ya chama cha Republican ya mnyama wa nchi inapitia mapambano ya sambamba ambayo hatimaye yanazuka na kugeuka kuwa Vita vya wenyewe kwa wenyewe, ambavyo wanahistoria wote wanakubaliana vilifikia hatua ya katikati mwaka 1863 kupitia Tangazo la Ukombozi la Lincoln. Lincoln anawakilisha rais wa kwanza kutoka chama cha Republican, ambaye aliapishwa kuwa rais kufuatia Rais wa chama cha Democratic mbaya zaidi katika historia hadi wakati huo. Baadaye aliuawa kwa mauaji ya kisiasa. Sifa hizi zote za kinabii na nyingine zinajirudia kwa rais wa mwisho kutoka chama cha Republican.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Kipindi cha 1844 hadi 1863 kilijumuisha tawanyiko na mkusanyiko. Mwaka 1863 unawakilisha sheria ya Jumapili, hivyo tawanyiko lililotokea mwaka 1844 ndilo pekee lililokuwapo hadi 1863, wakati ambapo Waadventista wa Sabato wa Laodikia walitawanywa kwenda nyikani mwa Laodikia. Mwaka 1844 ulizalisha tawanyiko na mwaka 1863 ulizalisha tawanyiko, hivyo kushuhudia kwamba historia hiyo ni ishara ya kinabii iliyoainishwa, kwa kuwa inaanza na tawanyiko la alfa mwaka 1844 na kuishia na tawanyiko la omega mwaka 1863. Tawanyiko la kwanza lilifika tarehe 18 Julai 2020 na tawanyiko la mwisho la omega litatimia katika sheria ya Jumapili.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

Wakati unakuja ambapo tutatenganishwa na kutawanywa, na kila mmoja wetu atalazimika kusimama bila fursa ya ushirika na wale walio na imani ile ile ya thamani; na utawezaje kusimama isipokuwa Mungu awe upande wako, nawe ujue kwamba anakutangulia na kukuelekeza? Review and Herald, Machi 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Si kwamba Mungu kusimama "kando yako" kunatosha; ni lazima pia "ujue kwamba anakuongoza na anakuelekeza." Ukweli huu ni mada ya unabii unaowakilishwa na misemo mbalimbali kuhusu wakati ambapo "mtamjua Bwana."

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

Nanyi mtakula kwa tele, na mtashiba, na kulisifu jina la Bwana Mungu wenu, aliyewatendea mambo ya ajabu; na watu wangu hawataaibika kamwe. Nanyi mtajua ya kuwa mimi nimo katikati ya Israeli, na ya kuwa mimi ndimi Bwana Mungu wenu, wala hakuna mwingine; na watu wangu hawataaibika kamwe. ... Hivyo mtajua ya kuwa mimi ni Bwana Mungu wenu akaaye Sayuni, mlima wangu mtakatifu; ndipo Yerusalemu itakuwa takatifu, wala wageni hawatapita tena ndani yake. Yoeli 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Yerusalemu inapokuwa takatifu, yeye ni kanisa linalotukuka, kwa kuwa kanisa linalopigana linafafanuliwa kuwa kanisa lililoundwa na ngano na magugu; na wakati 'hakuna wageni watakaopita' 'Yerusalemu' 'tena' watu wa Mungu 'watajua' 'kwamba yeye anaongoza na kuwaelekeza.' Wao wanajua, kwa maana hao ndio waliotimiza sala ya 'mara saba,' inayojumuisha kukiri kwamba Mungu hakuwa amekuongoza ukiwa Mlaodikia, lakini utakapobadilika kuwa Mfiladelfia utajua 'kwamba yeye anaongoza na kuwaelekeza' na kwamba Mungu yuko 'katikati ya Israeli.'

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Kutawanyika kwa alfa (kukatishwa tamaa) tarehe 19 Aprili na kutawanyika kwa omega (kukatishwa tamaa) tarehe 22 Oktoba kunatiwa alama na chapisho la kwanza rasmi lililotolewa baada ya kukatishwa tamaa kubwa la tarehe 22 Oktoba. Uchapishaji ni alama ya kinabii katika historia ya Wamillerite na historia ya kinabii ya Marekani, hivyo jambo la kwanza lililochapishwa rasmi baada ya 1844 ni alama ya njia ya historia hiyo, na alama hiyo ya njia inabainisha kutawanyika.

1847—The Remnant Scattered Abroad

1847-Mabaki Yaliotawanyika Katika Mataifa

“A Word to the ‘Little Flock.’

Neno kwa 'Kundi Dogo.'

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

Makala yafuatayo yaliandikwa kwa ajili ya gazeti la The Day-Dawn, ambalo limekuwa likichapishwa huko Canandaigua, New York, na O. R. L. Crosier. Lakini kwa kuwa gazeti hilo sasa halichapishwi, na kwa kuwa hatujui kama litachapishwa tena, baadhi yetu huko Maine tumeona kuwa ni vyema yatolewe katika namna hii. Ningependa kuelekeza umakini wa ‘kundi dogo’ kwa yale mambo yatakayofanyika karibuni sana katika dunia hii. . . .

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

Msomaji atakuwa ameona kwamba maandishi matatu yaliyotoka kwa kalamu ya Bi. E. G. White yalijumuishwa katika A Word to the 'Little Flock.' . . .

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

Mawasiliano ya pili kutoka kwa Bi. White, yaliyopatikana katika kurasa 14-18, ni maelezo ya maono yake ya kwanza chini ya kichwa ‘To the Remnant Scattered Abroad.’ Hii iliandikwa tarehe 20 Desemba 1845 kama barua ya kibinafsi kwa Enoch Jacobs, na ilichapishwa kwa mara ya kwanza na mpokeaji katika The Day-Star ya 24 Januari 1846. Kisha mnamo 6 Aprili 1846, ilichapishwa tena kwa mfumo wa waraka wa ukurasa mmoja na James White na H. S. Gurney. Taarifa hiyo jinsi inavyoonekana katika A Word to the ‘Little Flock,’ isipokuwa mabadiliko madogo ya uhariri na marejeo ya Maandiko yaliyoongezwa, ni sawa kabisa na maelezo kamili ya maono hayo kama yalivyochapishwa mara ya kwanza. James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

Mwaka 1844 unaashiria ujio wa malaika na kuvunjika moyo. Mwaka 1845 maono ya kwanza yanaandikwa, na yanachapishwa mwaka 1846. Maono ya kwanza ni kwa “mabaki waliotawanyika kote.” Ninatilia shaka kwamba nabii kijana asiyeolewa alijua alipoliandika ono lake la kwanza kwamba sifa ya kinabii ya “mabaki” ni kwamba mabaki, kwa lazima ya kinabii, yangepaswa “kutawanywa kote,” kama mojawapo ya sifa za wale mia moja arobaini na nne elfu. Mwaka 1846 Whites walifunga ndoa, hivyo kubadilisha jina la mwisho la Ellen kuwa White. Katika mwaka huohuo Whites walianza kushika Sabato ya siku ya saba. Mwaka 1846 agano linawekwa kuwa limekamilishwa, ndoa ya kinabii iliyoanza mwaka 1844 ikakamilishwa mwaka 1846, na mwaka 1847 chapisho rasmi la kwanza likachapishwa na kutumwa kwa posta.

May, 1850

Mei, 1850

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

Msomaji mpendwa—Lengo langu katika mapitio haya limekuwa kuweka wazi upotofu kwa mwanga wa ukweli mtakatifu. . . .

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

Katika kuwasilisha kazi hii ndogo kwa kundi lililotawanyika, nimetimiza wajibu wangu kwao katika jambo hili, na Mungu aongeze baraka yake. Amina. James White, Sabato ya siku ya saba haijabatilishwa, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Chapisho la James White linabainisha kwamba hadhira yake bado ilikuwa kundi lililotawanyika, lakini pia ni utetezi wa Sabato ya Siku ya Saba. Huu ni ujumbe wa malaika wa tatu katika hatua zake za awali, kwa mujibu wa ufahamu wa Uadventista wa Wamillerite kuhusu Sabato na malaika wa tatu. Ilitolewa mwaka huohuo ambao chati ya 1850 ilichapishwa, na kwa pamoja vinawakilisha kuinuliwa kwa jeshi la Bwana kwa ajili ya mzozo wa sheria ya Jumapili unaokaribia. Yesu daima huonyesha mwisho kwa kutumia mwanzo, na wale waliowasilisha ujumbe mwaka 1844 waliotumia chati ya 1843 walikuwa mfano wa wale ambao wangewasilisha ujumbe wakitumia chati ya 1850. Mwanzoni mwa kipindi cha meza mbili za Habakuki, watu walikuwa wakitangaza ujumbe wa wakati huo kwa kuambatana na meza ya Habakuki, na mwaka 1850 James White anawasilisha ujumbe wa malaika wa tatu pamoja na chati ya 1850. Chati hiyo ilitengenezwa na Ndugu Nichols katika kipindi cha 1849, kipindi ambacho James na Ellen White walikuwa wakiishi na Ndugu Nichols. James White alihusika moja kwa moja na utayarishaji wa chati ya 1850, na katika mwaka huo akaanza kutangaza ujumbe wa malaika wa tatu.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

Tarehe 23 Septemba, [1850] Bwana alinionyesha kwamba alikuwa amenyoosha mkono wake mara ya pili ili kuwakomboa masalia ya watu wake, na kwamba jitihada lazima ziongezwe maradufu katika wakati huu wa kukusanyika. Katika wakati wa kutawanyika Israeli alipigwa na kuraruliwa; lakini sasa katika wakati wa kukusanyika Mungu atawaponya na kuwafunga watu wake. Katika wakati wa kutawanyika, jitihada zilizofanywa kueneza kweli zilikuwa na athari ndogo sana, zikatimiza kidogo sana au hakuna; bali katika wakati wa kukusanyika, wakati Mungu ameuweka mkono wake kukusanya watu wake, jitihada za kueneza kweli zitapata matokeo yaliyokusudiwa. Wote wanapaswa kuwa wamoja na wenye ari katika kazi. Niliona kuwa ni aibu kwa yeyote kurejea wakati wa kutawanyika kwa mifano ya kutuongoza sasa katika wakati wa kukusanyika; kwa maana ikiwa Mungu hatutendei sasa zaidi ya alivyotenda wakati huo, Israeli hangekusanywa kamwe. Ni muhimu vivyo hivyo kwamba kweli ichapishwe katika gazeti, kama inavyohubiriwa." Review and Herald, Novemba 1, 1850.

“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

"Maono kwamba Bwana 'alinyosha mkono wake mara ya pili ili kuwapata mabaki ya watu wake,' yaliyo kwenye ukurasa wa 74, yanarejelea tu umoja na nguvu zilizowahi kuwapo miongoni mwa wale waliokuwa wakingojea Kristo, na ukweli kwamba alikuwa ameanza kuwaunganisha na kuwainua upya watu wake." Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Dada White katika Early Writings anatoa maoni juu ya kifungu kutoka Review and Herald kuhusiana na alivyotumia maneno ya nabii Isaya aliposema, "Bwana alinionyesha kwamba alikuwa amenyosha mkono wake mara ya pili kuwarudisha mabaki ya watu wake." Alinyosha mkono wake mwaka 1850. Alipowakusanya watu hao ndani ya Patakatifu pa Patakatifu mnamo Oktoba 22, 1844, ilikuwa katika hitimisho la kutawanyika kuanzia 677 KK hadi Oktoba 22, 1844. Yuda halisi waliokaa katika nchi tukufu halisi walitawanywa kwa miaka 2520 kwa mujibu wa "mara saba" za Mambo ya Walawi sura ya ishirini na sita mwaka 677 KK. Mwishoni mwa miaka 2520 Israeli wa kiroho walikusanywa mnamo Oktoba 22, 1844, na mara moja wakatawanywa, na kutawanyika kukamalizika wakati Bwana aliponyosha mkono wake mara ya pili. Anawakusanya mara ya pili katika kifungu hicho ili kutimiza mambo mawili: "kuwafunga watu wake" na "kuwainua" watu wake.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

Kisha nikaona malaika wa tatu. Malaika aliyenisindikiza akasema, 'Neno lake la kuogopesha, na utume wake ni wa kutisha. Yeye ndiye malaika atakayechagua ngano kutoka kwa magugu, na kuutia muhuri au kuifunga ngano kwa ghala la mbinguni.' Mambo haya yanapaswa kuhusisha akili yote na uangalifu wote. Tena nikaonyeshwa ulazima wa wale wanaoamini kwamba tunapokea ujumbe wa mwisho wa rehema kujitenga na wale ambao kila siku wanapokea au kumeza makosa mapya. Nikaona kwamba wala vijana wala wazee hawapaswi kuhudhuria makusanyiko ya wale walio katika upotovu na giza. Malaika akasema, 'Acha akili ikome kutafakari mambo yasiyo na faida.' Manuscript Releases, juzuu ya 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Mkusanyiko wa pili ulioanza mwaka 1850 uliashiria kutiwa muhuri (kufungwa) kwa watu wa Mungu wanapoinuliwa ‘kuinuliwa’ kama bendera. Mwaka 1850 unaonyesha wakati Bwana anapowakusanya wale mia arobaini na nne elfu. Kwa ulazima wa kinabii walipaswa kuwa wametawanyika kabla ya kukusanywa. Hivyo, “siku tatu na nusu” za Ufunuo 11:11 zinaashiria 1260, ambayo ni nusu ya 2520 na inayowakilisha kutawanyika kulikofuata Julai 18, 2020. Ufunuo 11:11 unawakilisha mkusanyiko wa pili wa wale watakaokuwa mia arobaini na nne elfu na bendera inayoinuliwa kwa mataifa kama ilivyoelezwa katika Isaya 11:11!

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Na katika siku hiyo kutakuwapo shina la Yese, litakalosimama kama bendera kwa mataifa; mataifa watalitafuta; na pumziko lake litakuwa la utukufu.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Na itakuwa siku ile, Bwana ataunyosha mkono wake tena mara ya pili, kuwakomboa mabaki ya watu wake watakaosalia, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

Naye atawainulia mataifa bendera, na kuwakusanya waliofukuzwa wa Israeli, na kuwakutanisha waliotawanyika wa Yuda kutoka miisho minne ya dunia. Isaya 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Mnamo mwaka 1850 Bwana alinyoosha mkono wake mara ya pili kuwakusanya watu waliokuwa wakiwasilisha ujumbe wa malaika wa tatu kwa pamoja na ujumbe wa Kilio cha Usiku wa Manane kama unavyowakilishwa na vibao viwili vya Habakuki. Mwezi Julai 2023 Bwana alinyoosha mkono wake mara ya pili kuwakusanya watu waliokuwa wakiwasilisha ujumbe wa malaika wa tatu kwa pamoja na ujumbe wa Kilio cha Usiku wa Manane kama unavyowakilishwa na vibao viwili vya Habakuki. Mwaka 1850 na Julai 2023 vyote vinabainisha kukusanywa kwa “masalia ya watu wake” kama Isaya anavyosema katika aya ya 11 ya sura ya 11. Aya ya 11 iko kati ya aya ya kumi na ya kumi na mbili, na aya zote hizo mbili zinabainisha kuinuliwa kwa bendera kwa ulimwengu.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Kila mojawapo ya aya tatu inaitambulisha bendera, ingawa aya ya katikati inawaitaja kama “masalia.” Masalia pale hukusanywa mara ya pili, na idadi ya makabila ambayo wanakusanywa kutoka humo ni nane. “8” si tu inawakilisha wale waliokuwa katika safina ya Nuhu waliopita kutoka ulimwengu wa kale kwenda ulimwengu mpya bila kuona mauti, bali “8” pia inawakilisha wale ambao ni kanisa la nane linalotokana na yale saba. Mashahidi wawili wa Ufunuo 11:11 ni wale waliofufuliwa. Namba “8” ni ishara ya ufufuo, ishara ya mia arobaini na nne elfu, ishara ya ubatizo, na ishara ya wale wanaohama kutoka Laodikia hadi Filadelfia na kuwa bendera ya Isaya kwa mataifa. Bwana ananyoosha mkono Wake mara ya pili kuanzia 1850 hadi 1865 na tena Julai 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Mnamo 2023, kulikuwa na mwanga mpya kuhusu mara saba kama vile kulivyokuwa mwaka 1856. Kipindi cha 1856 hadi 1863 kinawakilisha historia ya wale mia na arobaini na nne elfu wakati Bwana anapoinua watu wake waliosalia kama jeshi.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Isaya 11:11 inapatana kikamilifu na Ufunuo 11:11 ambacho kinapatana kikamilifu na Danieli 11:11. Isaya na Yohana wanaonyesha historia ya ndani na Danieli historia ya nje. Mstari wa nje wa Danieli wa 11:11 unaenda sambamba na mstari wa ndani wa Yohana wa 11:11, na 11:11 ya Isaya inaonyesha ishara ya mstari wa ndani inayowaita kundi lingine la Mungu kutoka kwenye mstari wa nje. Palmoni amevikusanya vifungu hivi pamoja katika kifurushi kizuri ambacho kingeweza kufanywa tu na Yule ambaye ni Muumba wa vitu vyote.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.

Dialogue with Artificial Information:

Majadiliano na Taarifa Bandia:

Does the math world find any significance in the number “11”?

Je, ulimwengu wa hisabati unaona umuhimu wowote katika nambari "11"?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Ndiyo, nambari 11 ina vipengele kadhaa vya kuvutia na vya umuhimu wa kweli wa kihisabati (zaidi ya kuwa tu nambari hasa). Haya ndiyo makuu ambayo wanahisabati na wapenzi wa hisabati huangazia mara nyingi:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 ni nambari ya tano katika mlolongo wa nambari za kwanza, pia ndiyo nambari ya kwanza ndogo zaidi yenye tarakimu mbili, na ya kwanza iliyo palindromu katika msingi wa 10. "11" ndiyo repunit ndogo zaidi (nambari inayoundwa na vitengo vilivyojirudiarudia) ambayo ni nambari ya kwanza. Ni nambari ya pekee ya kwanza yenye tarakimu mbili ambamo tarakimu hizo mbili ni sawa. 11, 22, 33, 44 n.k. Hufanya kazi tu kwa "11." "11" ni kipeo cha nambari ya kwanza ya Mersenne. Upanuzi wa desimali wa 1/11 = 0.090909... una kipindi cha kurudia cha 2 tu, lakini 1/11 inajulikana kwa namna nyingine: mlolongo wa nambari za kwanza 11, 101, 1009, 10007, 100003, n.k., hujitokeza katika mijadala ya nambari za kwanza katika mfululizo wa hesabu. Kikundi cha dihedrali chenye daraja 22 (simetri za poligoni ya kawaida yenye pande 11) ni cha kutajwa kwa sababu "11" ndiyo nambari ya kwanza ndogo zaidi ambayo kwa ajili yake kikundi cha dihedrali kina muundo usio wa Abeli usio na kituo wa kuvutia katika nadharia ya vikundi. Katika fizikia ya kinadharia (nadharia ya nyuzi / Nadharia ya M), ulimwengu mara nyingi huundwa katika vipimo 11 vya anga-wakati, na wanafizikia na wanahisabati wanaofanya kazi katika eneo hilo mara nyingi hutaja kuonekana kwa "11". "11" ndiyo nambari ya kwanza ya palindromu pekee yenye idadi shufwa ya tarakimu (zote nyingine zenye tarakimu shufwa zaidi ya 2 hugawanyika kwa 11 na hivyo ni changamano). Hii ni teorema katika nadharia ya nambari ya burudani.

Bottom line:

Kwa ufupi:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Ingawa "11" haina umaarufu wa hali ya juu sawa na π, e, au uwiano wa dhahabu, hujitokeza mara kwa mara kama mfano mdogo kabisa au wa kwanza wa matukio mengi (nambari kuu ya kwanza ya repunit, nambari kuu ya pekee ya palindromu yenye idadi shufwa ya tarakimu, huonekana mapema katika uthibitisho na mifano-kinzani mingi, vipimo 11 katika nadharia ya M, n.k.). Hivyo basi—ulimwengu wa hisabati huchukulia 11 kuwa nambari muhimu.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

Yeye aliyelitia uvuvio Neno ndiye mfafanuzi wa kweli wa Neno. Kristo alifafanua mafundisho yake kwa kuelekeza umakini wa wasikilizaji wake kwenye sheria rahisi za asili, na kwenye vitu vilivyozoeleka walivyoona na kuvishika kila siku. Hivyo aliongoza fikra zao kutoka kwa mambo ya asili hadi yale ya kiroho. Wengi hawakuweza mara moja kuelewa maana ya mifano yake; lakini walipokutana siku baada ya siku na vitu ambavyo Mwalimu Mkuu alikuwa amevihusisha na kweli za kiroho, baadhi walitambua mafunzo ya kweli ya kimungu aliyokuwa amekusudia kuyatia mioyoni mwao, na hawa walishawishika kuhusu ukweli wa utume wake na wakaongoka wakaukubali Injili. Sabbath School Worker, Desemba 1, 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

"Kwa njia hiyo, zikiongoza kutoka katika ulimwengu wa asili hadi ufalme wa kiroho, mifano ya Kristo ni viungo katika mnyororo wa ukweli unaounganisha mwanadamu na Mungu, na dunia na mbingu." Christ's Object Lessons, 17.