In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”

Katika sura ya kumi na moja ya Ufunuo, mashahidi wawili huinuliwa kwenda mbinguni kama ishara katika "saa ile ile" ambayo "sehemu ya kumi ya mji" inaanguka. Katika saa hiyo "ole wa pili umekwisha pita; na tazama, ole wa tatu unakuja upesi." Uislamu ni tarumbeta ya saba na ole wa tatu unaokuja katika "saa" ya "tetemeko la ardhi" la sheria ya Jumapili.

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. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.

Nao walisikia sauti kuu kutoka mbinguni ikiwaambia, Njooni huku juu. Wakapaa mbinguni katika wingu; na adui zao wakawatazama. Na saa ile ile palikuwa na tetemeko kuu la nchi, na sehemu ya kumi ya mji ikaanguka, na katika tetemeko hilo watu elfu saba waliuawa; na waliobaki wakaogopa, wakampa Mungu wa mbinguni utukufu. Ole wa pili umepita; na, tazama, ole wa tatu unakuja upesi. Na malaika wa saba akapiga baragumu; na palikuwa na sauti kuu nyingi mbinguni, zikisema, Falme za ulimwengu huu zimekuwa falme za Bwana wetu na za Kristo wake; naye atatawala milele na milele. Na wale wazee ishirini na wanne, walioketi mbele za Mungu katika viti vyao, wakaanguka kifudifudi, wakamwabudu Mungu, wakisema, Twakushukuru, Ee Bwana Mungu Mwenyezi, uliye, uliyekuwako, na unayekuja; kwa kuwa umeutwaa uweza wako mkuu, na umetawala. Na mataifa wakaghadhibika, na ghadhabu yako imekuja, na wakati wa wafu kuhukumiwa, na ili uwape thawabu watumwa wako manabii, na watakatifu, na wamchao jina lako, wadogo kwa wakubwa; na uwaangamize hao waangamizao nchi. Na hekalu la Mungu likafunguliwa mbinguni, na ndani ya hekalu lake ikaonekana Sanduku la Agano lake; kukawa na umeme, na sauti, na ngurumo, na tetemeko la nchi, na mvua kubwa ya mawe. Ufunuo 11:12-19.

The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”

Mashahidi wawili hupaa mbinguni katika wingu, ambalo kinabii linawakilisha kundi la malaika. Kama ilivyonukuliwa awali katika makala hizi na kama inavyopatikana katika Majedwali ya Habakuki, Dada White anabainisha kwamba wakati ujumbe mmoja mmoja unaowakilishwa na malaika wa kwanza, wa pili na wa tatu unapoingia katika historia ya kinabii, huonyeshwa kama malaika mmoja mmoja; lakini ujumbe wa Kilio cha Usiku wa Manane unawakilishwa na malaika wengi. Mashahidi hao wawili huinuliwa kuingia mbinguni wanapotangaza ujumbe wa Kilio cha Usiku wa Manane kupitia jeshi la malaika; hivyo wanachukuliwa kuingia mbinguni "katika wingu."

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

Karibu na mwisho wa ujumbe wa malaika wa pili, niliona nuru kuu kutoka mbinguni iking’aa juu ya watu wa Mungu. Miale ya nuru hii ilionekana angavu kama jua. Nikasikia sauti za malaika zikisema kwa sauti kuu, ‘Tazama, Bwana-arusi anakuja; tokeni kumlaki!’

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

"Huu ulikuwa mwito wa usiku wa manane, uliokusudiwa kuupa ujumbe wa malaika wa pili nguvu. Malaika walitumwa kutoka mbinguni ili kuwaamsha watakatifu waliovunjika moyo na kuwaandaa kwa kazi kuu iliyokuwa mbele yao. Watu wenye vipaji vikubwa hawakuwa wa kwanza kuupokea ujumbe huu. Malaika walitumwa kwa wanyenyekevu, waliojitolea, nao wakawalazimisha kuinua mwito, 'Tazama, Bwana arusi anakuja; tokeni kumlaki!' Wale waliokabidhiwa mwito huo waliharakisha, nao kwa nguvu za Roho Mtakatifu waliutangaza ujumbe huo, wakawaamsha ndugu zao waliovunjika moyo. Kazi hii haikusimama katika hekima na elimu ya wanadamu, bali katika nguvu za Mungu, na watakatifu wake waliousikia mwito huo hawakuweza kuupinga. Watu wa kiroho zaidi walipokea ujumbe huu kwanza, na wale ambao hapo awali walikuwa wameongoza katika kazi ndio walikuwa wa mwisho kuupokea na kusaidia kuukuza mwito, 'Tazama, Bwana arusi anakuja; tokeni kumlaki!'" Early Writings, 238.

In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.

Katika saa ya tetemeko la ardhi, linaloharibu sehemu ya kumi ya mji, wanaume elfu saba wanauawa. Tetemeko la ardhi ni sheria ya Jumapili nchini Marekani. Katika unabii, mji ni ufalme, na Marekani ni sehemu ya kumi ya ufalme wa wafalme kumi wa Ufunuo 17. Marekani inabwagwa katika tetemeko la ardhi la sheria ya Jumapili na inakoma kuwa ufalme wa sita wa unabii wa Biblia, kisha inapandishwa hadhi kuwa mfalme mkuu wa wale wafalme kumi, yaani ufalme wa saba wa unabii wa Biblia, ambao watakubali kuutoa ufalme wao kwa upapa, ambaye ni wa nane, naye ni wa wale saba.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

Na zile pembe kumi ulizoziona ni wafalme kumi, ambao bado hawajapokea ufalme; bali watapokea mamlaka kama wafalme kwa saa moja pamoja na yule mnyama. Hawa wana nia moja, nao watampa yule mnyama mamlaka yao na nguvu zao. Hawa watafanya vita na Mwanakondoo, na Mwanakondoo atawashinda; kwa kuwa yeye ni Bwana wa mabwana, na Mfalme wa wafalme; na wale walio pamoja naye ni walioitwa, na wateule, na waaminifu. Akasema nami, Maji yale uliyoyaona, ambapo yule kahaba ameketi, ni watu, na makutano, na mataifa, na lugha. Na zile pembe kumi ulizoziona juu ya yule mnyama, hizo zitamchukia yule kahaba, zitamfanya kuwa ukiwa na uchi, zitamla mwili wake, na kumteketeza kwa moto. Kwa maana Mungu ameweka mioyoni mwao kuyatimiza mapenzi yake, na kukubaliana, na kuutoa ufalme wao kwa yule mnyama, hata maneno ya Mungu yatimie. Na yule mwanamke uliyemwona ni mji ule mkubwa, unaotawala juu ya wafalme wa dunia. Ufunuo 17:12-18.

The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.

Wafalme kumi wa Umoja wa Mataifa "wanakubali" "kutoa "ufalme wao wa ulimwengu wote kwa mnyama." Wana "nia moja," kama vile "walishauriana pamoja kwa kauli moja," katika Zaburi themanini na tatu. Ahabu alikuwa mfalme wa makabila kumi, aliyeingia katika uhusiano haramu wa uzinzi na kahaba wa Tiro katika Isaya ishirini na tatu. Uhusiano haramu wa Ahabu na Yezebeli ulifananisha uhusiano haramu wa Herode na Herodia katika wakati wa Eliya, aliyewakilishwa kama Yohana Mbatizaji. Herode alikuwa mwakilishi wa Ufalme wa Kirumi, ambao katika Danieli saba, Ufalme wa Kirumi unajumuisha pembe kumi. Pembe kumi zilifananishwa kwa mfano na ufalme wa Ahabu wa makabila kumi, na vyote viwili vinatoa ushuhuda kuhusu wafalme kumi wa Umoja wa Mataifa. Kwa kuwa Ahabu na Herode walikuwa wakiwakilisha dola katika mahusiano hayo haramu, jukumu lao lilikuwa kutekeleza mateso ya wazushi kwa ajili ya kahaba wa Tiro, ambaye anaimba nyimbo zake mwishoni mwa miaka sabini ya kiishara.

“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

"Wafalme na watawala na magavana wamejiwekea alama ya Mpinga Kristo, na wanawakilishwa kama joka aendaye kufanya vita na watakatifu—wale wanaozishika amri za Mungu na wenye imani ya Yesu." Ushuhuda kwa Wahudumu, 38.

At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.

Wakati wa sheria ya Jumapili mnyama wa nchi anakoma kutawala kama ufalme wa sita wa unabii wa Biblia, kwa sababu amezini hivi punde na Yezebeli, kisha anachukua uongozi wa Umoja wa Mataifa. Kisha analazimisha ulimwengu mzima kusimamisha sanamu ya mnyama duniani kote, kama walivyokuwa wametekeleza awali wakati wa sheria ya Jumapili katika taifa lao.

And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.

Naye anawadanganya wakaao duniani kwa miujiza ile aliyopewa uwezo wa kuifanya mbele ya yule mnyama; akiwaambia wakaao duniani watengeneze sanamu ya yule mnyama, aliyekuwa amejeruhiwa kwa upanga, naye akaishi. Naye amepewa uwezo wa kuipa uhai sanamu ya yule mnyama, hata sanamu ya yule mnyama iseme, na kusababisha kwamba wote wasiomsujudia sanamu ya yule mnyama wauawe. Naye anawafanya wote, wadogo kwa wakubwa, matajiri kwa maskini, walio huru na watumwa, wapokee alama katika mkono wao wa kulia, au katika vipaji vya nyuso zao; na kwamba mtu yeyote asiweze kununua wala kuuza, isipokuwa yule aliye na ile alama, au jina la yule mnyama, au nambari ya jina lake. Ufunuo 13:14-17.

Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.

Ahabu, Herode, wafalme kumi wa Dola la Roma na wafalme kumi wa Umoja wa Mataifa wanamwakilisha yule joka aendaye kufanya vita na watakatifu, kwa maana siku zote mpenzi wa Yezebeli ndiye anayetekeleza mateso dhidi ya wale ambao Yezebeli anawahesabu kuwa wazushi.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

Hivyo, ingawa joka kimsingi linamwakilisha Shetani, katika maana ya pili ni ishara ya Roma ya kipagani. Pambano Kuu, 439.

At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.

Katika tetemeko la ardhi la sheria ya Jumapili kuna wanaume “elfu saba” ambao “wameuawa”. Katika Danieli sura ya kumi na moja, aya ya arobaini na moja, “wengi wanaangushwa”. Wale wanaoangushwa sheria ya Jumapili inapowasili ni Waadventista Wasabato wa Laodikia ambao hawajajitayarisha kwa mgogoro huo. Nambari “elfu saba” inawakilisha masalia ya watu wa Mungu. Mungu alimwambia Eliya, wakati wa mgogoro wa Mlima Karmeli, unaowakilisha mgogoro wa sheria ya Jumapili, kwamba kulikuwa na “elfu saba katika Israeli” ambao hawakuwa wamepiga goti kwa Baali. Mtume Paulo anazungumzia hili.

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.

Basi nasema, Je, Mungu amewakataa watu wake? Hasha. Maana mimi nami ni Mwisraeli, wa uzao wa Ibrahimu, wa kabila ya Benyamini. Mungu hakuwakataa watu wake aliowajua tangu awali. Je, hamjui Maandiko yasemayo kuhusu Eliya, jinsi alivyomwomba Mungu juu ya Israeli, akisema, Bwana, wamewaua manabii wako, na wamebomoa madhabahu zako; nami nimesalia peke yangu, nao wanaitafuta nafsi yangu. Lakini jibu la Mungu kwake lasemaje? Nimejibakizia watu elfu saba, ambao hawakupiga magoti mbele ya sanamu ya Baali. Kadhalika wakati huu wa sasa pia kuna mabaki kwa kadiri ya uteule wa neema. Warumi 11:1-5.

The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.

Maneno "elfu saba" yanawakilisha mabaki ya watu wa Mungu, lakini muktadha ambamo wametambuliwa kwa njia ya mfano lazima uzingatiwe. Wanaume walioangushwa katika tetemeko la ardhi la sheria ya Jumapili ndio mabaki ya Waadventista Wasabato wasio waaminifu ambao hapo hapo wanatekwa na Babeli ya kiroho ya kisasa. Katika historia ya kinabii ya Israeli wa kale halisi, wakati Babeli ilipoitia Yerusalemu ukiwa kwa mara ya pili kati ya mara tatu, kulikuwa na mabaki ya wanaume "elfu saba" "wenye nguvu" "wa nchi" waliotekwa.

And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.

Naye akamchukua Yehoiakini kwenda Babeli, na mama wa mfalme, na wake za mfalme, na maafisa wake, na wenye nguvu wa nchi; hao akawachukua mateka kutoka Yerusalemu mpaka Babeli. Na watu wote wa nguvu, yaani elfu saba, na mafundi na wafua chuma elfu moja, wote waliokuwa wenye nguvu na waliofaa kwa vita, hao nao mfalme wa Babeli akawapeleka mateka Babeli. Naye mfalme wa Babeli akamweka Matania, ndugu wa baba yake, kuwa mfalme badala yake, akabadilisha jina lake akamwita Sedekia. 2 Wafalme 24:15-17.

Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!

Mara tu wanaume hodari wa Yerusalemu wanaangushwa katika tetemeko la ardhi la sheria ya Jumapili, “ole wa tatu huja upesi. Naye malaika wa saba akapiga tarumbeta.” Ole wa tatu ni tarumbeta ya saba ambayo malaika wa saba huipiga. Katika “saa” ya “tetemeko la ardhi” la sheria ya Jumapili - Uislamu hushambulia!

One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.

Moja ya sifa kuu za Uislamu katika ole wa kwanza na wa pili ilikuwa ukweli wa kihistoria kwamba mtindo wao wa kupigana ulikuwa tofauti na mbinu za kawaida za vita zilizotumika katika historia ambamo walitimiza jukumu lao la kinabii. Mtindo wao wa kupigana ulikuwa kushambulia ghafla na bila kutarajiwa. Neno "assassin" limetokana na desturi za wapiganaji wa Kiislamu katika kipindi hicho cha historia. Mashambulizi yao yalikuwa kama ya Kamikaze wa Kijapani wa Vita ya Pili ya Dunia. Wapiganaji wa Kiislamu walitarajia kufa walipofanya mauaji ya kisiri dhidi ya mlengwa wao. Kwa sababu hiyo, desturi ya kawaida kwa wapiganaji ilikuwa kujiandaa kwa mauti kwa kulewa kwa kutumia hashish, kabla ya shambulizi lao ili kusaidia kutuliza hofu ya kifo. Walipowashambulia wahanga wao, ilikuwa ghafla na bila kutarajiwa, na utegemezi wao wa hashish kwa hali ya kiakili waliyoitaka, ukichanganyika na shambulizi la siri, uliunda msingi wa kietimolojia wa neno "assassin," kwa sababu ya uhusiano wake na neno hashish.

The third woe and the seventh trumpet “cometh quickly.”

Ole la tatu na baragumu la saba "yaja upesi."

Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.

Vivyo hivyo, tarehe 22 Oktoba 1844, mjumbe wa agano alikuja “ghafla” Hekaluni Mwake. Dada White alifafanua hali ya “ghafla” ya kuwasili kwa mjumbe wa agano, ikionyesha kwamba ujio Wake ulikuwa “usiotarajiwa.” Kwa hiyo, “mawajio” yote manne yaliyotimia tarehe 22 Oktoba 1844 hayakutarajiwa na yalikuwa ya ghafla.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.

The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.

Mfano wa wanawali kumi unarudiwa bila kupotoka hata nukta; hivyo, matukio manne yote ya 'kuja' yaliyotimizwa tarehe 22 Oktoba, 1844, yatatimizwa tena bila kupotoka hata nukta katika tetemeko la ardhi ambalo ndilo sheria ya Jumapili. Akitoa maoni kuhusu mfano wa wanawali, Dada White anaongeza ushuhuda unaotambua kujiri kwa ghafla na kutotarajiwa kunakowakilishwa katika tetemeko la ardhi la sheria ya Jumapili, ambalo ndilo utimilifu kamili wa Kilio cha Usiku wa Manane.

“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.

At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!

Wakati wa tetemeko la sheria ya Jumapili, Marekani inaacha kuwa ufalme wa sita wa unabii wa Biblia. Mabaki ya Waadventista Walaodikia elfu saba ambao hawajajitayarisha kwa ajili ya mgogoro, wataonyesha tabia iliyo tayari kwa alama ya mnyama. Kisha Uislamu unawasili ghafla na bila kutarajiwa, kwa kuwa "ole wa tatu unakuja upesi" wakati "malaika wa saba" anapotoa sauti!

The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.

Matukio manne ya ‘ujio’ ambayo yote yalitimia tarehe 22 Oktoba 1844, kisha yanarudiwa. Ujio wa kwanza ulitambua ufunguzi wa hukumu, katika utimizo wa Danieli sura ya nane mstari wa kumi na nne. Ujio huo ulithibitisha ujumbe wa malaika wa kwanza uliotangaza kwamba ‘saa’ ya hukumu Yake imewadia. Utimizo huo unaashiria ‘saa’ ya tetemeko la ardhi, inayoanza wakati wa sheria ya Jumapili, na ndiyo ‘saa’ ambayo Uislamu huleta ‘hukumu Yake’ juu ya Marekani kwa sababu ya kupitishwa kwa sheria ya Jumapili.

The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.

Mjumbe wa agano katika Malaki sura ya tatu, alikuja ghafla hekaluni alilokuwa amelijenga katika kipindi cha miaka arobaini na sita kuanzia 1798 hadi 1844, ili kuingia katika agano na “Walawi” wa historia ya Wamileriti. Katika tetemeko la ardhi la sheria ya Jumapili, mjumbe wa agano huja ghafla kuingia katika hekalu la mifupa mikavu ya waliokufa iliyofufuliwa, ili kuingia katika agano na “Walawi” wa historia ya wale elfu mia moja arobaini na nne.

At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”

Katika tetemeko la ardhi la sheria ya Jumapili Mwana wa Adamu huja kwa Baba kupokea ufalme katika utimilifu wa Danieli saba, aya ya kumi na tatu, kama alivyofanya tarehe 22 Oktoba 1844, kwa kuwa katika "saa" ya tetemeko la ardhi kuna "sauti mbinguni," zinazotangaza kwamba "falme za ulimwengu huu zimekuwa falme za Bwana wetu, na za Kristo wake; naye atatawala milele na milele. Na wale wazee ishirini na wanne, walioketi mbele za Mungu katika viti vyao, wakaanguka kifudifudi, wakamsujudia Mungu, wakisema, Tunakushukuru, Ee Bwana Mungu Mwenyezi, uliye, uliyekuwako, na ujao; kwa kuwa umejitwalia uweza wako mkuu, na umetawala."

In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”

Wakati wa tetemeko la ardhi, wakati hukumu yake imekuja, na wale mashahidi wawili ambao hapo awali walikuwa wamefufuliwa kutoka barabarani walikouawa wanasimama. Ndipo, kama jeshi lenye nguvu, wanainuliwa hadi mbinguni ilhali waliosalia elfu saba miongoni mwa Waadventista wa Laodikia wanaangushwa. Ngano yenye hekima imetenganishwa hapo hapo na magugu ya kipumbavu. Kisha Kristo anapokea ufalme wake na tarumbeta ya saba inapigwa, ambayo pia ni ole wa tatu, unaofika ghafla na bila kutarajiwa, na ndipo "mataifa" "yanakasirika, na ghadhabu yako imekuja."

The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.

Kukasirisha mataifa ndilo jukumu la kinabii la Uislamu, nalo huanza saa ya tetemeko la ardhi na kuendelea hadi kufungwa kwa mlango wa rehema kwa wanadamu na mapigo saba ya mwisho, ambayo yanawasilishwa kwa maneno, "ghadhabu yako imekuja." Kati ya sheria ya Jumapili nchini Marekani na kufungwa kwa mlango wa rehema, ambako ghadhabu ya Mungu inadhihirishwa katika mapigo saba ya mwisho—ole wa tatu, ishara ya Uislamu; tarumbeta ya saba, ishara ya Uislamu; na kukasirisha mataifa, ishara ya Uislamu—vinatoa mashahidi watatu wa kiishara kwamba ujumbe wa Kilio cha Usiku wa Manane ni utimilifu wa kuwasili kwa Uislamu katika sheria ya Jumapili.

As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.

Kama ilivyokuwa kwa harakati ya Wamillerite mwanzoni, ujumbe wa Kilio cha Usiku wa Manane ulikuwa marekebisho ya utabiri ulioshindwa kutimia. Katika historia ya Wamillerite, kilichoshindwa ni tukio lililokuwa limetabiriwa kutokea. Katika historia ya Wamillerite mwanzoni, Wafiladelfia waliwasilisha utabiri wao ulioshindikana, kwa sababu Mungu alifunika kwa mkono wake kosa katika chati ya 1843.

In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.

Katika harakati ya Laodikia mwishoni mwa Future for America, Mungu hakuwahi kulifunika kosa hilo kwa mkono Wake. Ilikuwa ni mikono ya kibinadamu iliyofunika ukweli kwamba wakati haukupaswa tena kutumiwa katika matumizi ya kinabii. Mikono ya kibinadamu inawakilisha matendo ya kibinadamu.

In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.

Katika harakati ya mwisho ya wale mia arobaini na nne elfu, kosa la kutumia wakati lilikuwa dhambi, kwa kuwa matumizi ya wakati wa kinabii hayakupaswa tena kufanywa. Matumizi ya wakati ya kidhambi yalitiwa mfano kwa Musa aliyepuuza amri ya Mungu ya kumtahiri mwanawe, na yalitiwa mfano pia kwa Uza aliyepuuza amri ya Mungu kwamba ni makuhani tu walioruhusiwa kushika sanduku la agano. Haikuwa mapenzi ya Bwana kwamba hayo matendo ya dhambi, wala hali ya kutofanya, yatendwe na watu wa Mungu. Dhambi ina ufafanuzi mmoja tu, nao ni uvunjaji wa sheria. Musa alivunja sheria ya Mungu ya tohara, Uza alivunja sheria ya Mungu ya patakatifu, na harakati hii ilivunja sheria ya kinabii ya Mungu. Waisraeli wa kale waliwekwa kuwa wahifadhi wa sheria ya Mungu, na harakati ya Waadventista katika mwanzo wake na mwisho wake pia iliwekwa kuwa wahifadhi wa kweli za kinabii za Mungu.

In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.

Katika dhiki yake, Sefora mara moja akatekeleza tendo la kumtahiri mwana wao yeye mwenyewe, hivyo kuwakilisha toba ambayo wale waliokuwa wamehusika katika harakati hii walipaswa kuionyesha mara moja kwa ajili ya kutokuchukua hatua, ambako kulikuwa ni dhambi, kwa kuruhusu utumiaji wa wakati kuhusishwa na ujumbe. Vivyo hivyo, Daudi anaonyesha toba kali kwa ajili ya kitendo cha Uza. Kwa harakati kudai kwamba utumiaji wa wakati katika utabiri wa Julai 18, 2020 ulikuwa kwa namna fulani sahihi, kwamba kwa jinsi fulani ilikuwa mapenzi ya Mungu, ni sawa na kudai kwamba Musa na Sefora hawakuhitaji kwa kweli kuzishika amri za Mungu zilizo wazi, na kwamba Mungu hakujali kwa kweli kama Uza aliligusa Sanduku la Agano. Julai 18, 2020 ulikuwa utabiri wa uongo, na kipengele kilichokuwa cha uongo kilikuwa kipengele cha wakati.

These truths will be explored further in the next article.

Ukweli huu utachunguzwa zaidi katika makala inayofuata.

“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

Bwana amenionyesha kwamba ujumbe wa malaika wa tatu lazima uende, na utangazwe kwa watoto wa Bwana waliotawanyika, na kwamba usiambatanishwe na muda; kwa kuwa muda kamwe hautakuwa tena jaribu. Niliona kwamba wengine walikuwa wakipata msisimko wa uongo unaotokana na kuhubiri kuhusu muda; kwamba ujumbe wa malaika wa tatu ulikuwa na nguvu zaidi kuliko muda wenyewe. Niliona kwamba ujumbe huu unaweza kusimama juu ya msingi wake wenyewe, na kwamba hauhitaji muda kuutia nguvu, na kwamba utaenda kwa nguvu kuu, na kutenda kazi yake, na utafupishwa katika haki. Uzoefu na Maono, 48.