We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.
Tumekuwa tukiweka bayana mlolongo wa matukio ya kinabii yanayotambuliwa na historia iliyofichika ya ngurumo saba inayowakilishwa katika Ufunuo sura ya kumi na moja hadi ya kumi na tatu. Bado hatujafikia hatua katika mchakato wa matukio haya ambapo tutaoanisha historia ya pembe ya Uprotestanti na pembe ya Ujamhuri. Wala bado hatujaandaa msingi wa uelewa ili kubainisha kwa usahihi jukumu la Uislamu katika ujumbe wa Kilio cha Usiku wa Manane. Hata hivyo, kuna kweli muhimu sana iliyoambatanishwa na matukio haya, inayobainisha kile mtu anachopaswa kufanya anapoelewa kweli zinazofunuliwa. Baraka ya kitabu cha Ufunuo inajumuisha wajibu wa "kuzishika" mambo yaliyoandikwa.
The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”
Mfululizo wa historia unaofunuliwa unawasilisha nguvu ya uumbaji ya Mungu kwa wale watakaosikia, kusoma na kuyashika yaliyoandikwa humo. Hivyo basi imefika wakati tuachane kwa sasa na tafakuri yetu juu ya simulizi la mwisho la kinabii la Isaya, na sura za kumi na moja hadi kumi na tatu za Ufunuo ili kubainisha umuhimu wa “siku tatu na nusu” ambazo Eliya na Musa walikuwa wafu katika njia ya barabara kuu ya taarifa, inayopita katika bonde la mifupa mikavu iliyokufa. Tunachotambua sasa ni uashiriaji wa “jangwa.”
In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.
Katika makala iliyopita tulitambua mashahidi wanne wa kinabii wa mfuatano wa matukio unaobainishwa na historia iliyofichika ya ngurumo saba. Mstari wa mfano wa Kristo, mstari wa mashahidi wawili, mstari wa mfano wa mnyama, na mstari wa mfalme bandia wa kaskazini.
The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.
Nusu ya pili ya mfululizo wa mfalme bandia wa kaskazini, inaanza na kutiwa mamlaka kwa upapa mnamo mwaka 538. Kisha upapa, mfalme bandia wa kiroho wa kaskazini, ulikanyaga Yerusalemu wa kiroho na Israeli wa kiroho kwa miaka elfu moja mia mbili na sitini.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Nao wataanguka kwa makali ya upanga, na watapelekwa mateka katika mataifa yote; na Yerusalemu utakuwa ukikanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 21:24.
John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.
Yohana aliambiwa apime patakatifu pamoja na jeshi, lakini pia aliambiwa aache nje ua, kwa maana lilikuwa limepewa Wamataifa kwa miaka elfu moja mia mbili na sitini.
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.
John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.
Yohana na Luka wanashuhudia kwamba Mataifa "watakanyaga" "Yerusalemu," kwa "miezi arobaini na miwili." Yohana anataja muda, na Luka anaonyesha mwisho wa historia. Mashahidi hawa wawili wanalishughulikia swali la Danieli sura ya nane, na aya ya kumi na tatu.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Ndipo nikamsikia mtakatifu mmoja akinena, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yataendelea maono kuhusu sadaka ya kila siku, na maasi ya uharibifu, hata mahali patakatifu na jeshi vitiwe chini ya nyayo? Danieli 8:13.
The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.
Swali kuhusu muda wa kukanyagwa chini ya miguu kwa mahali patakatifu na jeshi linabainisha mamlaka mbili za uharibifu zitakazotekeleza tendo la kuikanyaga Yerusalemu, ambayo katika Danieli inawakilishwa kuwa “mahali patakatifu” na pia “jeshi.” Uelewa wa kimsingi ulio sahihi wa aya hii, kama ulivyoelezwa na J. N. Andrews, ni kwamba aya hiyo inabainisha mamlaka mbili za uharibifu, zilizokanyaga chini mahali patakatifu pamoja na jeshi. Mamlaka ya kwanza ya uharibifu inayotajwa katika aya hiyo ni upagani, na ya pili ni upapa. Neno “jeshi” ni usemi wa Danieli kwa kile ambacho Yohana anakitambua kama “waabuduo” hekaluni, yaani huko Yerusalemu.
“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:
Kuna 'maangamizo' mawili katika Danieli 8. Ukweli huu umewekwa wazi sana na Josiah Litch hivi kwamba tunawasilisha maneno yake:
“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.
"'Sadaka ya kila siku' ndicho usomaji wa sasa wa maandishi ya Kiingereza. Lakini hakuna kitu kama sadaka kinachopatikana katika maandishi ya asili. Hili linakubaliwa na wote. Ni ufafanuzi wa ziada au ujenzi wa maana uliowekwa juu yake na watafsiri. Usomaji wa kweli ni, 'cha kila siku na uasi wa ukiwa,' cha kila siku na uasi vikiwa vimeunganishwa pamoja kwa "na;"; ukiwa wa kila siku na uasi wa ukiwa. Hizo ni nguvu mbili za kuleta ukiwa, ambazo zilizokusudiwa kuleta ukiwa kwa patakatifu na jeshi.'-Prophetic Expositions, Juzuu ya 1, ukurasa 127."
“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:
Ni wazi kwamba mahali patakatifu na jeshi vilipaswa kukanyagwa chini ya miguu na kile cha kila siku na uasi wa uharibifu. Usomaji wa makini wa aya ya 13 unaweka jambo hili wazi. Na jambo hili linathibitisha jingine, yaani: kwamba maangamizi haya mawili ni aina mbili kuu ambazo kupitia hizo Shetani amejitahidi kupindua ibada na kazi ya Yehova. Maoni ya Bwana Miller kuhusu maana ya istilahi hizi mbili, na njia aliyoifuata yeye mwenyewe katika kubaini maana hiyo, yanawasilishwa chini ya kichwa kifuatacho:
“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY
MAANGAMIZI MAWILI NI UPAGANI NA UPAPA
“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
"'Nikaendelea kusoma, wala sikuweza kupata sehemu nyingine yoyote ambamo [kile cha kila siku] kilipatikana, ila katika Danieli. Kisha [kwa msaada wa konkordansi] nikachukua maneno yale yaliyohusiana nacho, 'ondoa;' 'ataondoa,' 'kile cha kila siku;' 'tangu wakati kile cha kila siku kitakapoondolewa,' n.k. Nikaendelea kusoma, nikadhani sitapata mwanga juu ya andiko hilo; hatimaye nikafika 2 Wathesalonike 2:7, 8. 'Kwa maana siri ya uovu imekwisha kutenda kazi; ila yule azuiaye sasa ataendelea kuzuia, hata atakapoondolewa njiani, ndipo yule mwovu atakapofunuliwa,' n.k. Na nilipofika katika andiko hilo, ee! jinsi ukweli ulivyoonekana wazi na mtukufu! Hapo ndipo! Hicho ndicho 'kile cha kila siku!' Basi sasa, Paulo anamaanisha nini kwa 'azuiaye sasa,' au anayezuia? Kwa 'mtu wa dhambi,' na 'yule mwovu,' Upapa unamaanishwa. Basi, ni nini kinachozuia Upapa kufunuliwa? Naam, ni upagani; basi, 'kile cha kila siku' lazima kimaanishe upagani.'-Mwongozo wa Advento ya Pili, ukurasa wa 66." J. N. Andrews, Patakatifu na Siku 2300, 33, 34.
In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.
Kwa utimizo wa “mara saba” za Walawi ishirini na sita, upagani ulikanyaga chini patakatifu na jeshi kwa miaka elfu moja mia mbili na sitini, kisha upapa ukafanya kazi hiyo hiyo kwa miaka mingine elfu moja mia mbili na sitini. Upapa ulikuwa umekanyaga Yerusalemu kwa miaka elfu moja mia mbili na sitini kulingana na Luka na Yohana, hadi upapa ulipopokea jeraha lake la mauti mwaka 1798. Ukitoa miaka elfu moja mia mbili na sitini kutoka 1798, unapata 538. Ukitoa miaka elfu moja mia mbili na sitini kutoka 538, unapata mwaka 723 K.K., wakati Ashuru, mfalme halisi wa kaskazini wakati huo, alipochukua ufalme wa kaskazini wa Israeli utumwani.
John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.
Yohana anarejelea tu miaka elfu moja mia mbili na sitini ambayo upapa ulikanyaga chini patakatifu na jeshi, lakini Luka anazungumzia vipindi vyote viwili vya miaka elfu moja mia mbili na sitini ambavyo upagani na utawala wa kipapa vilikanyaga Yerusalemu, kwa kuwa anasema, "hadi nyakati za Mataifa zitimizwe." Luka anatambua kukanyagwa kwa Yerusalemu kuwa zaidi ya "wakati" mmoja, kwa kuwa anauita utimilifu wa "nyakati" za Mataifa.
Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.
Bila shaka, mwaka 1856, Uadventista wa Millerite uliingia katika hali ya Laodikia, na miaka saba baadaye walikataa ukweli wa “nyakati saba” za Mambo ya Walawi ishirini na sita, hivyo haiwezekani kwa Uadventista kuona ukweli huu rahisi wa kibiblia. Ukweli ninaoutambua ni kwamba historia iliyofichwa ya ngurumo saba, inayotambua alama tatu za njia, na kipindi cha muda kati ya alama ya kwanza na ya pili, kisha kipindi cha pili cha muda kati ya alama ya pili na ya tatu, inawakilishwa ndani ya mstari wa kinabii wa mfalme bandia wa kaskazini.
That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.
Mstari huo ulianza mwaka 723 KK, wakati Ufalme wa Israeli wa kaskazini ulipopelekwa utumwani mikononi mwa mfalme wa Ashuru, mfalme wa kaskazini halisi. Kisha mwaka 538, mfalme wa kiroho wa kaskazini alipokea mamlaka, naye akalikanyaga Yerusalemu la kiroho kwa miaka mingine elfu moja mia mbili na sitini, hadi alipata jeraha la mauti mwaka 1798. Kuanzia 723 KK hadi 538, nguvu zilizowashikilia Waisraeli chini ya utawala zilikuwa daima nguvu za kipagani.
The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.
Mstari wa Kristo unatambulisha upako wa mfalme wa kweli wa kaskazini katika ubatizo Wake mwaka wa 27, na baada ya siku elfu moja mia mbili na sitini za kinabii, akasulubiwa. Wanafunzi Wake kisha walipewa uwezo wa kuwasilisha ujumbe wa mfalme wa kweli wa kaskazini, hadi kupigwa mawe kwa Stefano mwaka wa 34. Wakati wa pekee ambapo Kristo hakutembea katika siku zote elfu moja mia mbili na sitini za huduma Yake, ulikuwa alipokuwa akiingia Yerusalemu akiwa amepanda katika uingilio wa ushindi. Hivyo, akaikanyaga Yerusalemu kwa siku elfu moja mia mbili na sitini, kama walivyofanya wanafunzi Wake baada ya msalaba. Mistari yote miwili, mfalme bandia wa kaskazini na Kristo, mfalme wa kweli wa kaskazini, waliikanyaga Yerusalemu na jeshi kwa siku elfu moja mia mbili na sitini.
Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.
Upagani ulikuwa uigaji bandia wa mfumo wa ibada wa huduma ya patakatifu pa duniani ya Wayahudi wa kimwili, na upapa ni uigaji bandia wa huduma ya patakatifu pa mbinguni ya Wayahudi wa kiroho. Miaka elfu moja mia mbili na sitini ya upagani ilikuwa sambamba na siku elfu moja mia mbili na sitini za Kristo, na miaka elfu moja mia mbili na sitini ya upapa ilikuwa sambamba na siku elfu moja mia mbili na sitini za wanafunzi.
Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.
Kila moja ya mistari miwili ina muundo wa kinabii uleule wa historia iliyofichwa ya ngurumo saba, ulioanza kufunuliwa hadharani mnamo Julai 2023. Kufunuliwa huko kulikamilishwa kwa sehemu kupitia utambuzi wa masikitiko ya kwanza ya harakati ya Millerite. Masikitiko yao ya kwanza yalileta kipindi kinachoitwa “wakati wa kusubiri” katika mfano wa wanawali kumi. “Wakati wa kusubiri” huo ulikoma katika mkutano wa kambi wa Exeter, New Hampshire, wakati ujumbe wa Mwito wa Usiku wa Manane ulikuwa umethibitishwa kikamilifu. Mkutano wa kambi wa Exeter ukawa alama ya pili ya njia, ambayo kisha ilianzisha kipindi ambacho ujumbe wa Mwito wa Usiku wa Manane ulitangazwa, hadi alama ya tatu ya njia ya hukumu na masikitiko ya mwisho yalipowasili.
The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.
Alama tatu za njia zilikuwa kukatishwa tamaa la kwanza, ujumbe wa Kilio cha Usiku wa Manane, na kukatishwa tamaa la mwisho. Alama hizo tatu za njia zinalingana na neno la Kiebrania "kweli" ambalo linaundwa na herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania. Kwa kuwa ya kwanza na ya mwisho zote ni kukatishwa tamaa, hilo linaonyesha sahihi ya Alfa na Omega.
There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.
Hakuna uwakilishi wa moja kwa moja wa siku elfu moja mia mbili na sitini katika historia ya Wamileraiti, hata hivyo historia ya Wamileraiti ni historia ya harakati ya kwanza na hivyo ni kielelezo cha harakati ya mwisho. Historia ya kukatishwa tamaa ya kwanza katika harakati ya mwisho ilianza tarehe 18 Julai 2020, na imeonyeshwa katika Ufunuo sura ya kumi na moja. Katika Ufunuo sura ya kumi na moja, mashahidi wawili wanauawa, jambo linaloashiria kukatishwa tamaa ya kwanza katika harakati ya mwisho, ambayo harakati ya kwanza ilikuwa kielelezo chake.
In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.
Katika Ufunuo kumi na moja, kukatishwa tamaa kuliingiza kipindi cha siku elfu moja mia mbili na sitini ambacho miili yao iliyokufa ilikuwa barabarani, hivyo kuashiria muda wa kusubiri wa mfano huo. Katika ufufuo wao, huinuliwa kama bendera katika saa ile ile ya hukumu ya sheria ya Jumapili. Historia ya mashahidi wawili inajumuisha kipindi cha kiishara cha siku elfu moja mia mbili na sitini.
The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.
Maelezo ya harakati ya malaika wa tatu katika historia iliyofichwa ya ngurumo saba yanatoa ufafanuzi wa kina zaidi kuliko mistari mingine sambamba, lakini mstari wa malaika wa tatu, mstari wa mfalme wa kweli wa kaskazini, na mstari wa mfalme bandia wa kaskazini, yote yana sifa zilezile za kinabii za kuwa na sehemu ya mwanzo, ikifuatiwa na kipindi cha muda kinachofikia sehemu ya katikati, na kisha kufuatiwa na kipindi cha muda kinachofikia hukumu katika sehemu ya mwisho.
The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.
Siku elfu moja mia mbili na sitini ni kipengele cha msingi cha historia iliyofichika ya ngurumo saba. Siku elfu moja mia mbili na sitini zinawakilishwa kama "jangwa" katika Ufunuo sura ya kumi na mbili.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Na yule mwanamke akakimbilia nyikani, ambako ana mahali palipoandaliwa na Mungu, ili wamlishe huko siku elfu moja mia mbili na sitini. Ufunuo 12:6.
The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.
Kanisa lilitorokea nyikani ili kukwepa kukanyagwa na mamlaka ya kipapa kwa muda wa miaka elfu moja mia mbili na sitini. Aya ya kumi na nne inatoa ushuhuda mwingine.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Naye yule mwanamke akapewa mabawa mawili ya tai mkubwa, ili aruke kwenda nyikani, huko mahali pake, ambako anatunzwa kwa wakati, na nyakati, na nusu ya wakati, mbali na uso wa yule nyoka. Ufunuo 12:14.
The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.
Kanisa lilitoroka mateso ya joka na upapa kwa muda wa miaka elfu moja mia mbili na sitini, na kwa hiyo “jangwa” ni ishara ya siku elfu moja mia mbili na sitini. Nambari hiyo inatajwa moja kwa moja mara saba katika vitabu vya Danieli na Ufunuo, lakini pia inawakilishwa kwa njia nyingine kadhaa katika Maandiko. Katika kila hali, inaashiria “mara saba” ya Mambo ya Walawi ishirini na sita.
Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.
Iwapo ilikuwa ni upagani ukikanyaga chini mahali patakatifu na jeshi kuanzia mwaka 723 KK hadi mwaka 538, au upapa ukikanyaga chini Yerusalemu ya kiroho na waabudu waliomo humo, ilikuwa ni mfano wa kutawanywa kwa watu wa Mungu, kulikosababishwa na watu wa Mungu kuvunja agano la "sabato za nchi" kama linavyowakilishwa katika Mambo ya Walawi sura ya ishirini na tano na ishirini na sita. Katika sura ya ishirini na sita inaitwa ugomvi wa agano la Mungu.
And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.
Nami nitaleta upanga juu yenu, utakaolipiza kisasi cha agano langu; na mtakapokusanyika ndani ya miji yenu, nitatuma tauni miongoni mwenu; nanyi mtatiwa mikononi mwa adui. Walawi 26:25.
The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.
Uasi dhidi ya agano la Mungu uliwaletea watu wa Mungu utumwa na kutawanywa ambavyo vimewakilishwa kama "mzozo wa agano langu". Kutokuelewa adhabu, ambayo Danieli huiita "laana" ya Musa na "kiapo" cha Musa, ambayo pia inaitwa "mzozo wa agano langu", humfanya mtu asiione maana ya kina ya kazi ya Kristo kama inavyowakilishwa katika Danieli sura ya tisa. Tathmini iliyo thabiti ya watu wa Mungu walio katika upofu wa Laodikia katika maandiko ya Ellen White ni kwamba hawawezi kutoa hoja kutoka kwa sababu hadi athari. Unaweza kudai kuwa unaelewa miaka elfu moja mia mbili na sitini ya Enzi za Giza, lakini kama hujui "sababu" ya kukanyagwa huko, wewe ni kipofu.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Naye atathibitisha agano na wengi kwa muda wa juma moja; na katikati ya juma atasitisha dhabihu na sadaka, na kwa sababu ya kuenea kwa machukizo ataifanya kuwa ukiwa, hata mpaka utimilifu, na yaliyoamuliwa yatamiminwa juu ya aliye ukiwa. Danieli 9:27.
Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.
Kuthibitishwa kwa agano na Kristo kunahusishwa moja kwa moja na "mzozo wa agano lake." Muda wa "laana" ulikuwa miaka elfu mbili mia tano na ishirini, na muda wa Kristo wa kuthibitisha agano hilo hilo ulikuwa siku elfu mbili mia tano na ishirini. Kwa kuafikiana na neno la Kiebrania "ukweli" linalotoa muundo wa historia iliyofichika ya ngurumo saba, juma la kinabii ambalo ndani yake Kristo angeuthibitisha agano lake lilikuwa na alama za njia tatu zinazowakilishwa na herufi ya kwanza, ya kumi na tatu, na ya mwisho za alfabeti ya Kiebrania.
The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”
Alama ya kwanza ya njia ya wiki hiyo ilikuwa ubatizo wake, ya pili ilikuwa msalaba, na ya mwisho ilikuwa kifo cha Stefano. Kukataa kuona "mara saba" za Mambo ya Walawi ishirini na sita, kama malaika wa mbinguni walivyomwongoza William Miller kuona "mara saba" hizo, kunaondoa uwezo wa kuona kikamilifu ule unabii wenyewe ambamo Kristo alimwaga damu yake na kuthibitisha agano lile lile ambalo watu wake wa kale halisi walikuwa wamelikataa. Kila mtu atakayeokolewa hatimaye atakuwa na ufahamu wa sehemu tu na usiokamilika wa "kweli." Lakini hakuna atakayeokolewa ambaye kwa makusudi anakataa kuona "kweli." Kuna njia moja tu ya kumfikia Baba, nayo ni kupitia Yesu, na Yesu ndiye "kweli."
This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.
Huu ni ufahamu wenye thamani wa kutafakari, kwa kuwa unazungumzia agano la Walawi ishirini na tano na ishirini na sita. "Laana" ya "mara saba" ililetwa juu ya Israeli ya kale halisi kwa sababu ya kutotaka kwao kutekeleza miongozo ya kuiacha nchi ipumzike, na ya kutimiza maagizo ya Yubile. Ilikuwa dhambi ya kuacha kutenda. Laana hiyo ililetwa juu yao kwa sababu ya kuacha kufanya kazi waliyokuwa wameamriwa kuifanya, badala ya kwa sababu ya kuvunja moja kwa moja amri, kama vile usiue au usiibe. Walipuuzia tu miongozo inayohusiana na kuiacha nchi ipumzike. Waadventista ambao hawakubali tu "mara saba" (ambayo malaika walimwongoza William Miller kugundua) kwa sababu yoyote isiyotakaswa, hawajawahi tu kuchukua muda wa kuchunguza ukweli kwa dhati, na wanafanya aina ileile ya uasi wa kuacha kutenda kwa kupuuza taarifa zilezile za agano ambazo Israeli ya kale halisi ilizipuuza. Mwanzo unaonyesha mwisho.
The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.
Siku elfu moja mia mbili na sitini katika Ufunuo sura ya kumi na mbili ambazo zimetambuliwa kama “jangwa”, ni ishara ya “nyakati saba.” Siku elfu moja mia mbili na sitini za huduma ya Kristo, na siku elfu moja mia mbili na sitini za huduma ya wanafunzi, zote zinawakilisha juma zima ambalo agano lilikuwa likithibitishwa. Vilevile, miaka elfu moja mia mbili na sitini ambayo upagani uliwakanyaga watu wa Mungu, na miaka elfu moja mia mbili na sitini ambayo upapa uliwakanyaga watu wa Mungu, zinawakilisha “nyakati saba” zote za laana ya Musa.
In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.
Katika Ufunuo kumi na moja, baada ya siku elfu moja mia mbili na sitini, mifupa iliyokufa hurejeshwa kuwa hai ili kuingia katika agano kama wale elfu mia na arobaini na nne. Lakini ili waweze kutimiza uhusiano huo wa agano, wanatakiwa kutimiza masharti ya agano, kama vile Danieli alivyofanya katika sura ya tisa. Masharti ya agano la “mara saba” yana maagizo maalum kwa wale wanaojikuta katika nchi ya adui. Wale wanaoamka kwa ukweli kwamba wametawanywa wanapotamani kumrudia Bwana, Mambo ya Walawi ishirini na sita hutoa maelekezo kuhusu jinsi wanavyopaswa kurudi.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Nao waliobaki miongoni mwenu wataangamia kwa sababu ya uovu wao katika nchi za adui zenu; na kwa sababu ya maovu ya baba zao nao wataangamia pamoja nao. Ikiwa watakiri uovu wao, na uovu wa baba zao, pamoja na kosa lao walilolifanya dhidi yangu, na kwamba wamekwenda kinyume nami; na kwamba mimi nami nimekwenda kinyume nao, nami nimewaleta katika nchi ya adui zao; kama basi mioyo yao isiyotahiriwa itanyenyekezwa, nao wakaukubali adhabu ya uovu wao: Hapo ndipo nitakumbuka agano langu na Yakobo, na nitakumbuka agano langu na Isaka, tena agano langu na Ibrahimu nitalikumbuka; nami nitaikumbuka nchi. Walawi 26:39-42.
The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”
Usemi "pine away" katika Maandiko unamaanisha kuyeyuka, kuharibika na kuteketea. Kudhoofika kwa namna hiyo ni kudidimia hadi kuwa mifupa mikavu iliyokufa. Na lile agizo hutambulisha kifo, kwa kuwa linawakilisha wale wanaoamka na kutambua hali yao kwamba wako "katika nchi ya maadui zako."
The last enemy that shall be destroyed is death. 1 Corinthians 15:26.
Adui wa mwisho atakayeangamizwa ni mauti. 1 Wakorintho 15:26.
July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.
Tarehe 18 Julai 2020, kulitokea tukio la kukatishwa tamaa kwa mara ya kwanza katika harakati ya malaika wa tatu. Hali hiyo imeakisiwa na kukatishwa tamaa za kwanza zote nyingine katika mistari ya matengenezo ya kinabii takatifu. Kitabu cha Ezekieli sura ya thelathini na saba kinawatambulisha watu wa Mungu katika siku za mwisho kuwa wameyeyuka, wameharibika na wameteketea hadi wakawa tu bonde la mifupa mikavu ya wafu. Wako katika nchi ya adui, ambayo ni nchi ya mauti. Katika Ufunuo sura ya kumi na moja, mashahidi wawili waliuawa na kuachwa mtaani. Manabii wote wanakubaliana. Hivyo basi, Musa anazungumza na wale waliokufa katika mtaa unaopita ndani ya bonde la Ezekieli. Katika hali yao ya kukatishwa tamaa, wanapewa maelekezo kupitia Yeremia.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Kwa hiyo Bwana asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu: na ukitoa kilicho cha thamani kutoka kwa kilicho kibaya, utakuwa kama kinywa changu: waache warudi kwako; bali wewe usirudi kwao. Yeremia 15:19.
Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.
Yeremia anaambiwa kwamba ikiwa anatamani kuzungumza kwa niaba ya Mungu, lazima arejee, na kwa kufanya hivyo lazima atenganishe kilicho cha thamani na kilicho kiovu. Muktadha wa kifungu unaonyesha kwamba waovu ni wale ambao hapaswi kuwarudia. Anapowasilishwa katika kifungu hicho akiwa katika hali yake ya kukatishwa tamaa, anaeleza kwamba alikuwa peke yake.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Sikuketi katika kusanyiko la wenye dhihaka, wala sikufurahi; niliketi peke yangu kwa sababu ya mkono wako: kwa maana umenijaza ghadhabu. Yeremia 15:17.
Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.
Yeremia hakuketi katika "kusanyiko la wenye dhihaka," kwa maana aliketi peke yake. Hakuwa apaswa kurudi kwa waovu, ambao ni kusanyiko la wenye dhihaka. Mwaka 1863, Uadventista ulianza kurudi kwenye "kusanyiko la wenye dhihaka" uliporudi kwenye mbinu za kibiblia za binti za Babeli ili kukataa "mara saba" ya Musa. Lakini Yeremia anazungumza kwa wazi zaidi kuhusu siku za mwisho kuliko kuhusu historia ya Wamileraiti. Wale walioko katika bonde la mifupa iliyokufa wanapotambua kwamba wako katika nchi ya maadui zao, hawapaswi kamwe kurudi kwa wale waliofurahia kifo chao barabarani. Kikundi hicho kinaweza kumrudia Yeremia, lakini yeye hawezi kuwarudia.
But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”
Lakini ikiwa wanapaswa kurudi, pia lazima watimize maagizo yaliyotolewa na Musa ambayo yanahusishwa moja kwa moja na "mara saba." Wale waliokufa barabarani katika Ufunuo kumi na moja, wamekufa kwa muda wa siku tatu na nusu, ambao kwa kinabii ni "jangwani."
This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”
Hii ndiyo sababu uamusho wa awali wa wafu hutimizwa kwa njia ya ujumbe unaosababisha mifupa kuungana pamoja, lakini bado hawana uhai. Inahitajika ujumbe wa pepo nne, ambao ni ujumbe wa kutiwa muhuri, ili kuwageuza kuwa jeshi lenye nguvu. Ujumbe wa kwanza unaowaunganisha unatoka kwa "sauti".
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. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.
Wapeni faraja, wapeni faraja watu wangu, asema Mungu wenu. Semeni kwa upole moyoni mwa Yerusalemu, na mpaze sauti kwake, kwamba vita vyake vimekwisha, kwamba uovu wake umesamehewa; kwa kuwa amepokea kutoka kwa mkono wa Bwana maradufu kwa dhambi zake zote. Sauti ya yeye anayelia jangwani: Itengenezeni njia ya Bwana, nyosheni jangwani njia kuu kwa Mungu wetu. Kila bonde litainuliwa, na kila mlima na kilima vitashushwa; palipopinda patanyoshwa, na mahali pagumu patasawazishwa. Isaya 40:1-4.
The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.
Sauti inatoka jangwani, ambalo ni ishara ya utawanyiko wa "mara saba". Sauti hiyo iko jangwani, kwa maana Ezekieli pia alichukuliwa hadi kwenye bonde la mifupa ya wafu. Alikuwa akitoa ushuhuda kutoka bonde lenyewe, si kutoka mbali.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.
Mkono wa Bwana ulikuwa juu yangu, akanitoa nje kwa Roho ya Bwana, akanishusha katikati ya bonde lililokuwa limejaa mifupa. Ezekieli 37:1.
The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.
Bonde ni jangwa la siku tatu na nusu. Ahadi ya sauti ni kwamba uovu wa Yerusalemu umesamehewa na kwamba vita vyake vimekwisha. Ahadi hiyo inawakilisha kutiwa muhuri kwa wale mia arobaini na nne elfu, kunakotekelezwa katika siku za mwisho. Lakini kusamehewa kwa uovu wake kunahusishwa na yeye kupokea "maradufu" kwa dhambi zake zote. Suluhisho lililotolewa na Musa linahitaji ungamo si tu wa maovu yao, bali pia wa maovu ya baba zao. Wakilitimiza amri hiyo, uovu wao utasamehewa.
We will continue these truths in the next article.
Tutaendelea na mambo haya ya kweli katika makala ijayo.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Naam, Israeli wote wameivunja sheria yako, wakageuka kando, wasiitii sauti yako; kwa hiyo laana imemiminwa juu yetu, na kiapo kilichoandikwa katika sheria ya Musa, mtumishi wa Mungu, kwa sababu tumetenda dhambi dhidi yake. Naye ameyathibitisha maneno yake, aliyoyanena juu yetu, na juu ya waamuzi wetu waliotuhukumu, kwa kutuletea uovu mkuu; kwa maana chini ya mbingu yote hayajafanyika kama yalivyofanyika juu ya Yerusalemu. Kama ilivyoandikwa katika sheria ya Musa, uovu huu wote umetupata; lakini hatukuomba mbele za Bwana Mungu wetu, ili tugeuke kutoka kwa maovu yetu, na tuelewe kweli yako. Danieli 9:11-13.