The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Ujumbe wa Ufunuo wa Yesu Kristo unaofunuliwa unajumuisha utambuzi wa neno la Kiebrania linalotafsiriwa kama “kweli,” ambalo, miongoni mwa mengineyo, linawakilisha tabia ya Kristo kama Alfa na Omega. Wazo kwamba mwanzo wa jambo unawakilisha mwisho wa jambo limeenea katika Biblia yote, na tabia ya Kristo inadhihirika katika Biblia, kwa kuwa Yeye ni Neno. Alfa na Omega ni kipengele cha tabia ya Kristo ambacho Yeye mwenyewe anakibainisha, kama uthibitisho kwamba Yeye ni Mungu.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Isaya sura ya arobaini inaashiria mwanzo wa simulizi la kinabii linaloendelea hadi mwisho wa kitabu cha Isaya katika sura ya sitini na sita. Linaanza kwa kumtambulisha Mfariji aliyetumwa, ambaye Kristo aliwaahidi wanafunzi ili kuwafariji kutokana na kuondoka kwake, lakini ujio wa Mfariji unapata utimilifu wake kamilifu, kama ilivyo kwa unabii wote, katika siku za mwisho. Utambulisho wa Isaya na Yesu kuhusu kuwasili kwa Mfariji unaelekeza kwenye kukatishwa tamaa kwa harakati ya elfu mia arobaini na nne, kulikotokea tarehe 18 Julai 2020.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

Walakini nawaambia kweli: Ni heri kwenu niende; kwa maana nisipoenda, Mfariji hatakuja kwenu; lakini nikiondoka, nitamtuma kwenu. Naye atakapokuja, ataukemea ulimwengu kwa habari ya dhambi, na haki, na hukumu. Yohana 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Maneno "dhambi, haki, na hukumu" ndiyo ambayo Mfariji atatumia "kukemea" ulimwengu. Neno linalotafsiriwa kama "kukemea" linajumuisha pia maana ya kuwaaminisha. Hatua tatu za "dhambi, haki na hukumu" zinawakilisha neno la Kiebrania linalotafsiriwa kama "kweli." Neno hilo liliundwa kutokana na herufi ya kwanza, ya kumi na tatu, na ya mwisho za alfabeti ya Kiebrania, na neno hilo linaonyesha kwamba Muumba wa vitu vyote ni wa kwanza na wa mwisho, Alfa na Omega. Mfariji atakapokuja kwa wale mia na arobaini na nne elfu waliokatishwa tamaa, atawaaminisha, kisha ulimwengu, kwamba Mungu ni Alfa na Omega.

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: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

Farijini, farijini watu wangu, asema Mungu wenu. Semeni neno la faraja kwa Yerusalemu, mkamwambie kwamba vita vyake vimekoma, kwamba uovu wake umesamehewa; kwa maana amepokea kutoka mkononi mwa Bwana mara mbili kwa dhambi zake zote. Sauti ya mtu aliaye: Itengenezeni nyikani njia ya Bwana; nyosheni jangwani njia kuu kwa Mungu wetu. Kila bonde litainuliwa, na kila mlima na kilima vitashushwa; palipotoka patakuwa pamenyoka, na palipokuwa pamenaruka patakuwa tambarare; na utukufu wa Bwana utafunuliwa, na wote wenye mwili watauona pamoja; kwa kuwa kinywa cha Bwana kimenena. Isaya 40:1-5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Sehemu hii inatambua kazi ya mjumbe wa Eliya wa mwisho, ambaye alitiwa mfano na William Miller, ambaye naye alitiwa mfano na Yohana Mbatizaji, ambaye naye alitiwa mfano na Eliya, na ambaye Malaki alimtambua kuwa mjumbe aitayarishaye njia kwa mjumbe wa agano. Katika harakati ya mwisho ya Eliya, wakati Bwana anapomtuma Mfariji kuwatia nguvu wale waliokatishwa tamaa na wanaomngoja Bwana katika kipindi cha kukawia, "utukufu wa Bwana utafunuliwa, na wote wenye mwili watauona pamoja." "Utukufu" wa Bwana ni tabia Yake, na Ufunuo wa Yesu Kristo ni kufunguliwa kwa kipengele cha tabia Yake kinachoonyeshwa kama Alfa na Omega. Baada ya utangulizi wa mistari mitano ya kwanza, "sauti ya mtu aliaye nyikani," humwuliza Mungu, "Nitalia nini?"

The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

Sauti ikasema, Paza sauti. Naye akasema, Nipaze nini? Kila mwili ni majani, na uzuri wake wote ni kama ua la kondeni; majani hukauka, ua hunyauka; kwa sababu pumzi ya Bwana yapita juu yake; hakika watu ni majani. Majani hukauka, ua hunyauka; bali neno la Mungu wetu litasimama milele. Isaya 40:6-8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Ujumbe wa tabia ya Kristo unaowakilishwa kama Alfa na Omega unawekwa ndani ya ishara za Uislamu. Katika Ezekieli thelathini na saba, bonde la mifupa ya wafu kwanza hukusanywa pamoja, kisha hupewa uhai kwa ujumbe wa kinabii wa upepo wa pande nne.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

Malaika wanazuia pepo nne, zilizowakilishwa kama farasi mwenye hasira anayetaka kujivunja huru na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Je, tulale hata kwenye ukingo wenyewe wa ulimwengu wa milele? Je, tuwe wazito wa kuelewa, baridi, na wafu? Laiti tungekuwa nayo makanisani mwetu Roho na pumzi ya Mungu ikivutwa ndani ya watu Wake, ili waweze kusimama juu ya miguu yao na kuishi. Tunahitaji kuona ya kwamba njia ni nyembamba, na lango ni jembamba. Lakini tunapopita katika lango hilo jembamba, upana wake hauna kikomo.” Manuscript Releases, juzuu ya 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Farasi mwenye ghadhabu wa unabii wa Biblia ni Uislamu. Farasi huyo mwenye ghadhabu anazuiliwa asifanye kazi yake ya uharibifu, kama inavyowakilishwa na malaika wanne wanaoshika pepo nne katika Ufunuo sura ya saba. Pepo hizo zinazuiliwa hadi wale elfu mia arobaini na nne watakapotiwa muhuri.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

Na baada ya mambo haya nikaona malaika wanne wamesimama kwenye pembe nne za dunia, wameshikilia pepo nne za dunia, ili upepo usivume juu ya nchi, wala juu ya bahari, wala juu ya mti wowote. Kisha nikaona malaika mwingine akikwea kutoka mashariki, akiwa na muhuri wa Mungu aliye hai; akapaza sauti kuu akiwaambia wale malaika wanne, ambao walipewa kuidhuru nchi na bahari, akisema, Msiidhuru nchi, wala bahari, wala miti, hata tutakapokuwa tumewatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 7:1-3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Kushikiliwa kwa upepo nne kunawakilisha kuzuiliwa kwa Uislamu hadi kutiwa muhuri kwa watu wa Mungu kukamilika. Uislamu unawakilishwa katika Ufunuo kama tarumbeta tatu za mwisho kati ya saba, na pia kama ole tatu.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Nikaona, nikamsikia malaika mmoja akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, kwa wakaao juu ya nchi, kwa sababu ya sauti nyingine za tarumbeta za malaika wale watatu, ambao bado hawajapiga tarumbeta zao! Ufunuo 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Baada ya kutambulisha tarumbeta tatu za ole, Yohana anatambua sifa za Uislamu katika sura ya tisa. Katika aya ya nne ya sura ya tisa, amri inatolewa kwa Uislamu, ambayo ilitekelezwa katika historia ya Abubekr, kiongozi wa kwanza baada ya Mohammed.

And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

Na wakaamrishwa wasidhuru majani ya nchi, wala kitu chochote kilicho kijani, wala mti wowote; ila wale tu watu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Ufunuo 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriah Smith alibainisha uhusiano wa Abubekr na aya ya nne.

“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

Baada ya kifo cha Mohammed, alifuatwa katika uongozi na Abubekr, mnamo mwaka 632 BK, ambaye, mara tu alipoimarisha vyema mamlaka yake na serikali yake, alituma waraka wa mzunguko kwa makabila ya Waarabu, na yafuatayo ni dondoo kutoka humo:

“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

‘Mtakapopigana vita vya Bwana, tendeni kama wanaume, bila kugeuza migongo yenu; lakini ushindi wenu usichafuliwe na damu ya wanawake na watoto. Msiharibu mitende, wala msichome mashamba ya nafaka. Msikate miti ya matunda, wala msiwadhuru wanyama wa mifugo, ila wale mtakaowachinja kwa chakula. Mtakapofanya agano lolote au makubaliano, lishikeni, na muwe waaminifu kwa neno lenu. Na mnapokwenda, mtakuta baadhi ya watu wa dini wanaoishi wakiwa wamejitenga katika monasteri, na wanaokusudia kumtumikia Mungu kwa namna hiyo; waacheni, wala msiwaua wala msiharibu monasteri zao. Na mtapata aina nyingine ya watu wa sinagogi la Shetani, walionyolewa taji za vichwa vyao; hakikisheni mnapasua mafuvu yao, wala msiwape msamaha mpaka ama wageuke kuwa Waislamu au walipe kodi.’ Uriah Smith, Danieli na Ufunuo, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith anaendelea kubainisha madaraja mawili ya watu, ambayo yalipaswa kutambuliwa na wapiganaji wa Kiislamu aliowatuma Abubekr kuleta vita dhidi ya Roma. Daraja moja analolitambulisha ni watawa Wakatoliki, waliokuwa wakiabudu siku ya Jumapili; na daraja jingine walikuwa wale waliokuwa wakiabudu siku ya saba. Uislamu ulipaswa kushambulia tu waabudu wa jua. La muhimu zaidi kwa mazingatio yetu ni kwamba wanadamu, iwe waabuduo siku ya Jumapili au waabuduo siku ya Sabato, wamewakilishwa kwa njia ya ishara kama nyasi, vitu vya kijani na miti. Pepo nne katika sura ya saba zilizuiliwa zisipulize juu ya nyasi mpaka wale waishikao Sabato walipotiwa muhuri.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Mjumbe wa harakati ya elfu mia moja arobaini na nne anamwuliza Mungu, "Nitalie nini?" Aliambiwa kwamba ujumbe wake ulikuwa kwamba Neno la Mungu lasimama imara milele, na kwamba ujumbe huo ungewekwa katika muktadha wa upepo uvumao juu ya nyasi. Wakati Mfariji anapotumwa kwa elfu mia moja arobaini na nne ambao wamevunjika moyo kwa sababu ya utabiri wa Uislamu ulioshindikana, na ambao baadaye wanatambua kuwa wako katika wakati wa kukawia wa mfano wa wanawali kumi, kisha wanaarifiwa na Mfariji kwamba ujumbe wanaopaswa kuutoa ni ujumbe wa jukumu la Uislamu katika unabii wa Biblia. Kuwasili kwa Mfariji, katika historia ya wakati wa kukawia, huwafanya wasimame.

And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

Naye akaniambia, Mwanadamu, simama juu ya miguu yako, nami nitasema nawe. Ndipo roho ikaingia ndani yangu aliposema nami, ikanisimamisha juu ya miguu yangu, nami nikamsikia yule aliyesema nami. Ezekieli 2:1, 2.

They stand when they are resurrected.

Wanasimama wanapofufuliwa.

And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

Na watu wa koo na makabila na lugha na mataifa wataziona mizoga yao kwa siku tatu na nusu, wala hawataruhusu mizoga yao kuwekwa makaburini. Nao wakaao duniani watafurahi juu yao, na kusherehekea, na kutumiana zawadi wao kwa wao; kwa sababu hawa manabii wawili waliwatesa wale wakaao duniani. Na baada ya siku tatu na nusu, Roho wa uzima atokaye kwa Mungu akaingia ndani yao, nao wakasimama juu ya miguu yao; na hofu kuu ikawapata wale waliowaona. Ufunuo 11:9-11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Hatua mbili za kusimama, na kisha kuinuliwa kama bendera, pia zinaonyeshwa na Ezekieli katika sura ya thelathini na saba. Hatua ya kwanza ya Ezekieli inakusanya pamoja sehemu za mwili za mifupa mikavu ya wafu iliyoko katika bonde la kukatishwa tamaa. Hatua ya pili ya Ezekieli ni ujumbe wa pepo nne, ambao ni ujumbe wa kutiwa muhuri, ambao ni ujumbe wa Uislamu.

And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

Akaniambia, Mwanadamu, je, mifupa hii inaweza kuishi? Nikajibu, Ee Bwana Mungu, wewe unajua. Akaniambia tena, Tabiri juu ya mifupa hii, useme nayo, Enyi mifupa mikavu, lisikieni neno la Bwana. Hivi ndivyo asemavyo Bwana Mungu kwa mifupa hii; Tazama, nitaingiza pumzi ndani yenu, nanyi mtaishi; nami nitatia mishipa juu yenu, na nitaotesha nyama juu yenu, na nitawafunika kwa ngozi, na nitatia pumzi ndani yenu, nanyi mtaishi; nanyi mtajua ya kwamba mimi ndimi Bwana. Basi nikatabiri kama nilivyoamriwa; na nilipokuwa nikitabiri, pakawa na kelele, na tazama, mtikisiko, na mifupa ikakusanyika pamoja, mfupa kwa mfupa wake. Nami nilipotazama, tazama, mishipa ikaibuka juu yao, na nyama ikaenea juu yao, na ngozi ikawafunika juu; lakini hapakuwa na pumzi ndani yao. Kisha akaniambia, Tabiria upepo, tabiri, Mwanadamu, ukauambie upepo, Hivi ndivyo asemavyo Bwana Mungu; Uje kutoka kwa pepo nne, Ee pumzi, uvuvie juu ya hawa waliouawa, ili waishi. Basi nikatabiri kama alivyoniamuru, na pumzi ikaingia ndani yao, wakaishi, wakasimama kwa miguu yao, jeshi kubwa sana. Ezekieli 37:3-10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Katika kifungu cha Isaya tunachokizingatia kwa sasa, Mfariji afikapo, wanasimama kwa miguu yao, kisha wanainuliwa juu ya mlima mrefu kama bendera na hutangaza "habari njema" ambayo ni mvua ya masika, ujumbe wa malaika wa tatu.

O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

Ee Sayuni, wewe mleta habari njema, panda juu ya mlima mrefu; Ee Yerusalemu, wewe mleta habari njema, paza sauti yako kwa nguvu; ipaze, usiogope; iambie miji ya Yuda, Tazama, Mungu wenu! Tazama, Bwana Mungu atakuja mwenye nguvu, na mkono wake utatawala kwa ajili yake; tazama, thawabu yake iko pamoja naye, na ujira wake uko mbele zake. Atawalisha kundi lake kama mchungaji; atawakusanya wanakondoo kwa mkono wake, na kuwachukua kifuani mwake, naye atawaongoza kwa upole wanyonyeshao. Ni nani aliyepima maji kwa konzi ya mkono wake, na akapima mbingu kwa shibiri, na akaweka mavumbi ya dunia katika kipimo, na akapima milima kwa pimo, na vilima kwa mizani? Ni nani aliyemuongoza Roho wa Bwana, au akiwa mshauri wake amemfundisha? Alishauriana na nani, na ni nani aliyemwelekeza, akamfundisha njia ya hukumu, akamfundisha maarifa, na kumwonyesha njia ya ufahamu? Tazama, mataifa ni kama tone katika ndoo, nayo yanahesabiwa kama mavumbi madogo ya mizani; tazama, huinua visiwa kama kitu chepesi sana. Na Lebanoni hautoshi kuchomea, wala wanyama wake hawatoshi kuwa sadaka ya kuteketezwa. Mataifa yote mbele zake ni kama si kitu; nayo yamehesabiwa kwake kuwa chini ya si kitu, na ubatili. Isaya 40:9-17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Wale waliotoka makaburini mwao wanainuliwa kama ishara, au kama Isaya anavyosema, wanapelekwa kwenye ‘mlima mrefu’. Mlima mrefu huo ndio ishara, na unawakilisha wale waliokuwa wakimngojea Bwana, katika kipindi cha kusubiri kilichoanzishwa na masikitiko ya kwanza ya tarehe 18 Julai, 2020.

One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

Elfu moja watakimbia kwa kemeo la mmoja; kwa kemeo la watano mtakimbia; hata mkaachwa kama mti wa ishara juu ya kilele cha mlima, na kama bendera juu ya kilima. Kwa hiyo Bwana atasubiri ili apate kuwaonea neema, na kwa hiyo atainuka ili apate kuwaonea huruma; kwa kuwa Bwana ni Mungu wa hukumu; heri wote wamngojeao. Isaya 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Katika Ufunuo sura ya kumi na moja, bendera inapelekwa mbinguni.

And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

Wakasikia sauti kuu kutoka mbinguni ikiwaambia, Njooni huku juu. Wakapaa kwenda mbinguni katika wingu; nao adui zao wakawaona. Na saa ile ile palikuwa na tetemeko kuu la nchi, na sehemu ya kumi ya mji ikaanguka, na katika tetemeko hilo waliuawa watu elfu saba; na waliosalia wakaingiwa na hofu, wakampa Mungu wa mbinguni utukufu. Ufunuo 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Ufunuo sura ya kumi na moja unaonyesha kwamba mashahidi wawili wanainuliwa mbinguni, katika saa ile ile ya tetemeko la ardhi. Tetemeko la ardhi lililotimizwa na Mapinduzi ya Ufaransa katika historia iliyopita, linaashiria kupinduliwa kwa Marekani wakati wa sheria ya Jumapili. Hivyo bendera huinuliwa wakati wa sheria ya Jumapili, na kisha bendera hutangaza "habari njema" kwa ulimwengu wote.

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Enyi wakazi wote wa ulimwengu, nanyi wakaao juu ya nchi, tazameni, atakapoinua ishara juu ya milima; na atakapopiga baragumu, sikieni. Isaya 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Bendera itatangaza "habari njema" wakati "tarumbeta" itakapopigwa. Ujumbe wa mwisho wa tarumbeta wa Ufunuo ni tarumbeta ya saba, ambayo ni ole wa tatu, yaani Uislamu. Isaya, Yohana na Ezekieli wote wanazungumzia siku za mwisho, wala hawapingani kamwe.

The seal of God is placed upon God’s people at the Sunday law.

Muhuri wa Mungu unawekwa juu ya watu wa Mungu wakati wa sheria ya Jumapili.

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

Hakuna hata mmoja wetu atakayepewa muhuri wa Mungu mradi tabia zetu bado zina hata doa moja au waa. Imesalia kwetu kurekebisha kasoro katika tabia zetu, kutakasa hekalu la nafsi kutokana na kila uchafu. Kisha mvua ya mwisho itatuangukia kama vile mvua ya awali ilivyowaangukia wanafunzi siku ya Pentekoste...

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

Enyi ndugu, mnafanya nini katika kazi kuu ya maandalizi? Wale wanaojiunganisha na dunia wanapokea muundo wa kidunia na kujiandaa kwa alama ya mnyama. Wale wasiojitumainia nafsi zao, wanaojinyenyekeza mbele za Mungu na kutakasa roho zao kwa kuitii kweli—hao wanapokea muundo wa mbinguni na kujiandaa kwa muhuri wa Mungu katika vipaji vya nyuso zao. Amri itakapotolewa na muhuri ukapigwa, tabia yao itabaki safi na isiyo na doa milele. Shuhuda, juzuu ya 5, 214-216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Ingawa amri itapitishwa wakati wa sheria ya Jumapili, wale watakaopokea muhuri watahitaji kuwa na tabia iliyoandaliwa kwa ajili ya muhuri, kabla ya sheria ya Jumapili, kwa kuwa sheria ya Jumapili ndiyo mgogoro ambao migogoro yote katika neno la Mungu inaelekeza mbele kwake. Huo ndiyo "mgogoro", au "kelele", ya usiku wa manane katika mfano wa wanawali kumi.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

Tabia hufunuliwa wakati wa dharura. Wakati sauti yenye uzito ilipotangaza usiku wa manane, ‘Tazama, bwana-arusi anakuja; tokeni mkamlaki,’ wanawali waliokuwa wamelala wakaamka kutoka usingizini mwao, na ikaonekana ni nani aliyekuwa amejiandaa kwa tukio hilo. Pande zote mbili zilikutwa bila kutarajia, lakini moja ilikuwa imejiandaa kwa hali hiyo ya dharura, na nyingine ikapatikana bila maandalizi. Tabia hufunuliwa na mazingira. Hali za dharura hufichua uimara wa kweli wa tabia. Msiba wa ghafla usiotarajiwa, kuondokewa na mpendwa, au mzozo; ugonjwa usiotarajiwa au uchungu; kitu kinachoileta nafsi uso kwa uso na mauti, kitaleta wazi undani wa kweli wa tabia. Itadhihirika kama kuna imani ya kweli katika ahadi za neno la Mungu au la. Itadhihirika kama nafsi inategemezwa kwa neema, kama kuna mafuta katika chombo pamoja na taa.

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

"Nyakati za majaribu huja kwa wote. Je, tunaenendaje tunapopimwa na kujaribiwa na Mungu? Je, taa zetu huzimika? Au bado tunazifanya ziendelee kuwaka? Je, tumejiandaa kwa kila dharura kupitia uhusiano wetu na Yeye aliyejaa neema na kweli? Wanawali watano wenye hekima hawakuweza kuwapa wanawali watano wapumbavu tabia yao. Tabia ni lazima iundwe na kila mmoja wetu." Review and Herald, 17 Oktoba, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Wanawali werevu walihitaji mafuta kabla ya kilio kutolewa, maana mgogoro wa usiku wa manane unapowadia, tayari imechelewa kupata mafuta hayo.

“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

Kuna roho ya kukata tamaa, ya vita na umwagaji damu, na roho hiyo itaongezeka hadi mwisho kabisa wa wakati. Mara tu watu wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao,— si muhuri au alama yoyote inayoonekana, bali ni kuthibitika katika kweli, kiakili na kiroho, kiasi kwamba hawawezi kutikiswa,— mara tu watu wa Mungu watakapotiwa muhuri na kuandaliwa kwa ajili ya mtikisiko, huo mtikisiko utakuja. Kwa hakika, tayari umeanza; hukumu za Mungu sasa ziko juu ya nchi, kutupa onyo, ili tujue kinachokuja. Manuscript Releases, juzuu ya 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Muhuri wa Mungu ni kujikita katika ukweli, kiakili na kiroho. Muhuri huo hauwezi kuonekana, lakini ishara itaonekana, kwa maana hiyo ndiyo njia ya pekee ambayo dunia inaweza kuonywa. Kwa hiyo, kuna wakati ambapo muhuri hauwezi kuonekana, na baada ya huo hufuata sheria ya Jumapili, ambapo muhuri lazima uonekane.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

Kazi ya Roho Mtakatifu ni kuuthibitishia ulimwengu hatia kuhusu dhambi, haki na hukumu. Ulimwengu unaweza kuonywa tu kwa kuwaona wale waaminio ukweli wakiwekwa wakfu kwa njia ya ukweli, wakitenda kwa kanuni za juu na takatifu, wakiweka wazi, kwa namna ya juu na yenye adhama, mpaka kati ya wale wanaozishika amri za Mungu na wale wanaozikanyaga chini ya miguu yao. Kutakaswa na Roho hubainisha tofauti kati ya wale walio na muhuri wa Mungu na wale wanaoshika siku ya mapumziko bandia. Jaribu litakapokuja, itaonyeshwa kwa uwazi ni nini chapa ya mnyama. Ni kushika siku ya Jumapili. Wale ambao, baada ya kusikia ukweli, wanaendelea kuichukulia siku hii kuwa takatifu, hubeba saini ya mtu wa dhambi, aliyedhani kubadili nyakati na sheria. Bible Training School, 1 Desemba 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Muhuri unaopaswa kupatikana kabla ya sheria ya Jumapili ni maendeleo kamili ya tabia ya Kristo, na hauonekani, isipokuwa malaika. Muhuri unaoonekana wakati wa sheria ya Jumapili ni ule wa wale wanaoshika Sabato ya siku ya saba, kwa kuwa hiyo ndiyo muhuri, yaani ishara ya watu wa Mungu.

Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

Wewe pia sema na wana wa Israeli, ukisema, Hakika mtazishika sabato zangu; kwa kuwa ni ishara kati ya mimi na ninyi, kizazi baada ya kizazi; ili mpate kujua ya kwamba mimi ndimi Bwana anayewatakasa. Kutoka 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Kutiwa muhuri kwa wale 144,000 kulianza tarehe 18 Julai 2020, na lazima kukamilishwa kabla ya sheria ya Jumapili.

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Enyi wakazi wote wa ulimwengu, nanyi wakaao juu ya nchi, tazameni, atakapoinua ishara juu ya milima; na atakapopiga baragumu, sikieni. Isaya 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Ngurumo saba ambazo sasa zimeondolewa muhuri zinaonyesha kwamba historia ya mia moja na arobaini na nne elfu ni kazi ya kutangaza ujumbe uliowekwa katika muktadha wa onyo la tarumbeta la ole wa tatu. Tarumbeta ya Uislamu katika unabii wa Biblia ndiyo inayopigiwa na bendera inayoinuliwa kutoka kaburini.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Alama nne za njia za kila mstari wa mageuzi, zinazolingana na alama nne za historia ya 1840 hadi 1844, zinaonyesha kwamba kila mojawapo ya hatua nne za kila mstari wa mageuzi daima ina mada ileile. Alama ya kwanza ya njia katika historia ya wale laki moja na arobaini na nne, iliyowakilishwa na 1840 hadi 1844, ilikuwa kutiwa nguvu kwa ujumbe mnamo Septemba 11, 2001. Alama hiyo ya njia ilikuwa Uislamu. Alama ya pili ya njia ya historia sambamba kwa wale laki moja na arobaini na nne ilikuwa kukatishwa tamaa la tarehe 18 Julai 2020. Alama hiyo ya njia ilikuwa utabiri wa Uislamu uliokuwa umepotoshwa na matumizi ya wakati. Alama ya tatu ya njia, inayoashiria Kilio cha Usiku wa Manane, ni marekebisho ya utabiri ulioshindikana kuhusu Uislamu. Marekebisho hayo yanawakilisha kukataliwa kwa matumizi ya wakati. Alama ya nne ya njia ni sheria ya Jumapili, ambapo bendera inayoinuliwa inapiga tarumbeta ya saba, ambayo ni ole la tatu, ambalo ni Uislamu.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Isaya sura ya arobaini inaonyesha mahali pa kuanzia kwa sura ishirini na sita zinazofuata. Mahali hapo pa kuanzia panapatikana katika kitabu cha Ufunuo sura ya kumi na moja, wakati manabii wale wawili waliowatesa watu wanapofufuliwa. Mfariji anawafufua na kuwafanya wasimame, na baadaye wanainuliwa kwenda mbinguni. Isaya anamtambua mjumbe wa Eliya kama sauti ya mtu aliaye nyikani. Kisha mjumbe huyo anauliza ujumbe wake uwe nini, naye anaambiwa kwa mfano wa kinabii kwamba ujumbe wa Uislamu ni onyo la tarumbeta ambalo bendera hutangaza. Hata hivyo, njia ya pekee ambayo Uislamu unaweza kuwasilishwa kama tarumbeta ya onyo katika siku za mwisho ni kwa kutambua Uislamu wa zamani. Mwanzo wa Uislamu kama ulivyoeleweka na Wamileraiti, na kama ulivyochorwa kwa uwazi kwenye chati mbili takatifu za Habakuki, lazima utumiwe kutambua Uislamu wa ole wa tatu.

I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Nilikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta. Ufunuo 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Katika Ufunuo, Yohana alisikia sauti ya tarumbeta nyuma yake, na Yohana anawakilisha wale laki moja na arobaini na nne elfu wanaosikia sauti kutoka zamani. Sauti iliyo nyuma ya Yohana, yaani inayowakilisha mlio wa tarumbeta kutoka zamani, ni ufahamu wa waanzilishi kwamba tarumbeta zilikuwa hukumu za Mungu dhidi ya ibada ya Jumapili. Tarumbeta nne za kwanza zililetwa dhidi ya Roma ya kipagani katika kuitikia sheria ya kwanza ya Jumapili iliyopitishwa na Konstantino mwaka 321. Tarumbeta ya tano na ya sita, ambazo ndizo ole wa kwanza na wa pili, zinawakilisha hukumu za Mungu dhidi ya Roma ya kipapa baada ya nayo kupitisha sheria ya Jumapili katika Baraza la Orleans mwaka 538. Ole wa tatu wa Uislamu unawasili wakati sheria ya Jumapili inapopitishwa nchini Marekani. Ndipo bendera inainuliwa na kubainisha nafasi ya kinabii ya Uislamu, kwa msingi wa nafasi ya awali ya Uislamu.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Ujumbe unaotangazwa na bendera unaweza kuthibitishwa tu wakati ujumbe huo unawekwa katika muktadha wa Alfa na Omega. Baada ya utangulizi huu katika Isaya sura ya arobaini, wasilisho la kibiblia lenye nguvu na la moja kwa moja zaidi la Mungu kama Alfa na Omega linawekwa katika sura kadhaa mfululizo. Sura hizo ni uwakilishi wa Isaya wa Ufunuo wa Yesu Kristo ambao “Mungu alimpa” Yesu, “ili aonyeshe kwa watumishi wake mambo yanayopasa kutukia upesi; naye akautuma na kuufanya ujulikane kwa ishara kupitia malaika wake kwa mtumishi wake Yohana,” ambaye aliandika “katika kitabu, na” akautuma “kwa makanisa saba.”

We will consider the following chapters of Isaiah in the next article.

Tutazingatia sura zifuatazo za Isaya katika makala ijayo.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Heri anayesoma, na wale wanaosikia maneno ya unabii huu, na kushika mambo yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:3.