At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.
Mwanzoni mwa historia ya wafuasi wa Miller mwaka 1798, maono ya Mto Ulai katika kitabu cha Danieli yaliwekwa wazi, na kusababisha ongezeko la maarifa lililowajaribu na kuwadhihirisha makundi mawili ya waabudu. Maono ya Ulai yanawakilisha ujumbe wa ndani kwa watu wa Mungu kama yanavyowakilishwa na makanisa saba ya Ufunuo sura ya pili na ya tatu. Mwisho wa historia ya kinabii iliyoanza mwaka 1798, katika mkutano wa hema wa Exeter kuanzia Agosti 12-17, 1844, ujumbe wa Mlilio wa Usiku wa Manane uliwekwa wazi wakati Simba wa kabila la Yuda alipoondoa mkono wake kutoka kwa kweli iliyofichwa, jambo lililosababisha ongezeko la maarifa lililowajaribu na kuwadhihirisha makundi mawili ya waabudu.
In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.
Mwaka 1989, wakati ambapo, kama ilivyoelezwa katika Danieli sura ya kumi na moja, mstari wa arobaini, nchi zilizowakilisha Muungano wa Kisovieti wa zamani zilifagiliwa mbali na Upapa na Marekani, maono ya Mto Hidekeli katika kitabu cha Danieli yalifunguliwa, na kusababisha kuongezeka kwa maarifa kulikowapima na kudhihirisha makundi mawili ya waabudu. Maono ya Hidekeli yanawakilisha ujumbe wa nje wa maadui wa watu wa Mungu kama unavyowakilishwa na mihuri saba katika kitabu cha Ufunuo. Mwishoni mwa historia ya kinabii iliyoanza mwaka 1989, kuanzia wiki chache za mwisho za Julai 2023, Simba wa kabila la Yuda alianza mchakato wa kufungua ujumbe wa Kilio cha Usiku wa Manane kwa kuondoa mkono Wake kutoka kwa ukweli uliokuwa umefichwa; tendo hili linasababisha kuongezeka kwa maarifa kunakowapima na hatimaye kutadhihirisha makundi mawili ya waabudu miongoni mwa watu wa Mungu.
In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.
Katika aya ya kwanza ya Yohana sura ya kumi na nne, Kristo anawahimiza wanafunzi wasifadhaike mioyoni mwao.
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Msifadhaike mioyoni mwenu: mnamwamini Mungu, niaminini na mimi. Yohana 14:1.
Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.
Ndani ya saa chache Kristo alikamatwa, na muda mfupi baadaye alisulubiwa, akazikwa na akafufuka. Baada ya kupaa kwenda kwa Baba, alirudi kwa wanafunzi wake.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.
Na walipokuwa wakisema hayo, Yesu mwenyewe akasimama katikati yao, akawaambia, Amani iwe kwenu. Lakini waliingiwa na hofu na wakaogopa sana, wakadhani kwamba wameona roho. Akawaambia, Mbona mnafadhaika? Na kwa nini mashaka yanazuka mioyoni mwenu? Luka 24:36-38.
The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.
Kukatishwa tamaa ya kwanza katika mstari wa matengenezo hutokea wakati watu wa Mungu wanasahau kweli iliyokwisha kufunuliwa. Wanafunzi walikuwa wamesahau kile ambacho Yesu alikuwa amewaambia chini ya wiki moja kabla, hofu na kukatishwa tamaa kwao vilipojitokeza katika mgogoro wa msalaba. Kukatishwa tamaa ya kwanza hufuatiwa na kipindi cha kukawia, ambacho katika mfano wa wanawali kumi kinawakilishwa na kutokuwapo kwa Bwana-arusi. Yesu alikuwa amewaambia moja kwa moja wanafunzi kwamba anaenda kwa Baba yake lakini atarudi. Habari alizowapa mapema hazikuwazuia wasizidiwe na mgogoro huo. Katika muktadha wa mfano wa wanawali kumi, mgogoro ni wakati ambapo tabia hudhihirishwa, lakini kamwe haiendelezwi. Yesu alikuwa amewachagua na kuwateua wanafunzi, naye aliwaambia ukweli huo huo kabla ya mgogoro.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.
Ninyi hamkunichagua mimi, bali mimi niliwachagua ninyi, na niliwaweka, ili mwende mkazae matunda, na matunda yenu yadumu; ili chochote mtakachoomba kwa Baba kwa jina langu awape. Yohana 15:16.
Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.
Hata hivyo, ingawa walichaguliwa, hilo halikuwazuia kugubikwa na mgogoro huo.
“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 Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.
Ufunuo wa Yesu Kristo uliotajwa katika mistari ya kwanza ya kitabu cha Ufunuo ndiyo ujumbe wa mwisho wa onyo kwa kanisa, na kisha kwa ulimwengu. Ufunuo huo unafunguliwa kabla tu ya kufungwa kwa muda wa rehema na Simba wa kabila la Yuda, ambaye ametambuliwa katika Ufunuo sura ya tano kama yule pekee anayestahili kufungua kitabu kilichotiwa muhuri.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.
Na mmoja wa wale wazee akaniambia, Usilie; tazama, Simba wa kabila la Yuda, Mzizi wa Daudi, ameshinda apate kufungua kitabu, na kuvunja mihuri yake saba. Ufunuo 5:5.
The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.
Simba wa kabila la Yuda pia ni “shina la Daudi,” naye pia ni “mwana wa Daudi,” na Yeye pia ni Bwana wa Daudi. Uhusiano unaowakilishwa na Simba wa kabila la Yuda unaonyesha kwamba anapoutia muhuri au anapofunua ukweli, hufanya hivyo kwa kutumia kanuni ya kutajwa kwa mara ya kwanza, ambayo hutambua mwisho wa jambo kwa mwanzo wake, kama inavyowakilishwa na Yesu kama “shina la Daudi.” Wakati ukweli unapofunuliwa katika wakati fulani wa mwisho, mchakato wa utakaso unaanzishwa, kama inavyoonyeshwa katika Danieli sura ya kumi na mbili.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.
"Alikuwa ni Simba wa kabila la Yuda ndiye aliyefungua kitabu kilichotiwa muhuri na kumpa Yohana ufunuo wa yale yatakayokuwako katika siku hizi za mwisho. Danieli alisimama katika fungu lake ili kutoa ushuhuda wake, ambao ulitiwa muhuri mpaka wakati wa mwisho, wakati ambapo ujumbe wa malaika wa kwanza utatangazwa kwa ulimwengu wetu. Mambo haya yana umuhimu usio na kifani katika siku hizi za mwisho, lakini wakati 'wengi watasafishwa, watafanywa weupe, na kujaribiwa,' 'waovu watafanya uovu; wala hakuna miongoni mwa waovu atakayefahamu.'" Manuscript Releases, juzuu ya 18, 14, 15.
The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.
Kazi ya Yesu kama Simba wa kabila la Yuda ni wa umuhimu usio na kifani, lakini "hakuna" kati ya "waovu watakaoelewa" kazi yake au ujumbe ulioondolewa muhuri.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Akasema, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:9, 10.
The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.
Mchakato wa kujaribiwa unawakilishwa na hatua tatu; "kutakaswa, kufanywa weupe, na kujaribiwa." Hatua hizi tatu zinawakilisha hatua tatu za "injili ya milele," ambazo katika ujumbe wa malaika wa kwanza zinaonyeshwa kama mcheni Mungu (kutakaswa), mpeni utukufu (kufanywa weupe) kwa kuwa saa ya hukumu yake imekuja (kujaribiwa). Hatua hizo tatu ndizo 'kweli,' kama zinavyowakilishwa na herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania, na herufi hizo zinapounganishwa kwa mpangilio huo, neno la Kiebrania "kweli" huundwa.
Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”
Hatua zile tatu ndizo ‘njia,’ kwa kuwa njia ya Mungu, kulingana na Asafu katika Zaburi 77:13, iko katika patakatifu ambako, katika ua, mtenda dhambi husafishwa kupitia kumwagika kwa damu. Damu hiyo kisha hupelekwa katika mahali patakatifu kunakowakilisha utakaso, ambao ni mchakato wa “kufanywa weupe.”
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.
Na mmoja wa wale wazee akajibu, akaniambia, Hawa waliovaa mavazi meupe ni nani, na wametoka wapi? Nikamwambia, Bwana wangu, wewe wajua. Akaniambia, Hao ndio waliotoka katika dhiki kuu, nao wamefua mavazi yao, na kuyafanya meupe katika damu ya Mwana-Kondoo. Ufunuo 7:13, 14.
The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.
Mwenye dhambi aliyehesabiwa haki na kutakaswa kisha huandaliwa ili "kuhukumiwa" katika hukumu inayowakilishwa na Patakatifu pa Patakatifu. Yesu ndiye "njia", "ukweli" na "uzima". Njia ni mwanzo, ukweli ni katikati, na uzima ni mwisho. Ikiwa tunatakaswa kwa hatua ya kwanza, tuko njiani, ambayo ndiyo njia ya waliohesabiwa haki.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Lakini njia ya wenye haki ni kama nuru ing'aayo, inayozidi kung'aa hata kufikia mchana kamili. Mithali 4:18.
The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.
Hatua ya pili ni udhihirisho wa haki unaotekelezwa na ukweli Wake, kwa maana Neno Lake ni kweli.
Sanctify them through thy truth: thy word is truth. John 17:17.
Uwatakase kwa ile kweli; neno lako ndiyo kweli. Yohana 17:17.
Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.
Wale waliohesabiwa haki wanawakilishwa na hatua ya kwanza, na wale waliotakaswa wanawakilishwa na hatua ya pili. Hatua mbili za kwanza huwaandaa wale waliohesabiwa haki na waliotakaswa kuingia katika hukumu na kupokea uzima wa milele. Yesu ni njia, kweli na uzima.
“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.
Haki ya ndani hushuhudiwa na haki ya nje. Yeye aliye na haki ndani si mwenye moyo mgumu wala asiye na huruma, bali siku baada ya siku anazidi kufanana na Kristo, akiendelea kutoka nguvu hata nguvu. Yeye anayetakaswa kwa kweli atakuwa mwenye kiasi, na atafuata nyayo za Kristo mpaka neema itakapomezwa katika utukufu. Haki ambayo kwa hiyo tunahesabiwa kuwa wenye haki ni ya kuhesabiwa; haki ambayo kwa hiyo tunatakaswa ni ya kupokezwa. La kwanza ndilo uhalali wetu wa kwenda mbinguni, la pili ni ustahili wetu wa mbinguni. Review and Herald, Juni 4, 1895.
John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.
Yohana sura ya kumi na nne hadi ya kumi na saba zinashughulikia mara kwa mara masuala ya mwitikio wa wanafunzi wakati Kristo anapowaacha aende kwa Baba yake. Anaahidi kurudi, naye alielewa (ingawa wanafunzi hawakuelewa) kwamba taabu iliyokuwa karibu kuja ingeleta masikitiko makubwa. Ndani ya sura hizo nne kuna utambulisho na ufafanuzi wa Roho Mtakatifu kama “Mfariji.” Roho Mtakatifu ametambuliwa mara nne kama “Mfariji” katika Injili ya Yohana, na mara moja katika Waraka wa Kwanza wa Yohana, lakini huko neno hilo limetafsiriwa kama “mtetezi.” Halipatikani kwingineko kokote katika Agano Jipya.
The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.
Agano la Kale lina neno la Kiebrania ambalo limetafsiriwa kama “mfariji” katika Mhubiri sura ya nne aya ya kwanza na katika Maombolezo sura ya kwanza aya ya tisa na ya kumi na sita. Marejeo hayo matatu yote yanaonyesha kwamba wakandamizaji wamewakandamiza watu wa Mungu, nao hawana mfariji wa kuwaunga mkono katika dhiki na kukatishwa tamaa ambamo wamejikuta.
The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.
Utambulisho wa Roho Mtakatifu kama "Mfariji" umewekwa katika kifungu ambacho Yesu analenga kuwaandaa wanafunzi kwa masikitiko makubwa yanayowakabili baada ya saa chache tu. Katika muktadha huo anasisitiza kwamba hata katika kutokuwepo kwake, Roho Mtakatifu atakuwepo kuwapa faraja. Katika kumtambua Roho Mtakatifu katika muktadha wa Mfariji, Yesu anaainisha sifa za kazi ambayo Mfariji atatekeleza.
Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.
Marejeo ya Yesu ya mara kwa mara kuhusu kuondoka kwake na kurejea kwake yanaweka mada hiyo hiyo kwenye nafasi ya kwanza katika orodha kwa kuzingatia dhamira kuu ya kifungu hicho.
John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”
Yohana 14:2-4, 18, 19, 28, 16:5-7, 10, 28, 17:11-13 ni mistari inayozungumzia moja kwa moja kipindi cha kukawia katika mfano wa wanawali kumi. Pamoja na mistari iliyotangulia, kuna kifungu kifuatacho ambacho kwa kurudia-rudia kinasisitiza kipindi cha kukawia, kwa maana “Bwana harudii mambo yasiyo na umuhimu mkubwa.”
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.
Bado kitambo kidogo, nanyi hamtaniona; na tena, kitambo kidogo, nanyi mtaniona, kwa sababu ninakwenda kwa Baba. Ndipo baadhi ya wanafunzi wake wakaambiana, Ni nini hiki anachotuambia, ‘Bado kitambo kidogo, nanyi hamtaniona’; na tena, ‘kitambo kidogo, nanyi mtaniona’; na, ‘Kwa sababu ninakwenda kwa Baba’? Basi wakasema, Ni nini hiki asemacho, ‘kitambo kidogo’? Hatujui maana ya asemayo. Basi Yesu akajua ya kwamba walitaka kumwuliza, akawaambia, Mnaulizana miongoni mwenu lile nililosema, ‘Bado kitambo kidogo, nanyi hamtaniona’; na tena, ‘kitambo kidogo, nanyi mtaniona’? Amin, amin, nawaambia ninyi, ya kwamba mtalia na kuomboleza, bali dunia itafurahi; nanyi mtapata huzuni, lakini huzuni yenu itageuzwa kuwa furaha. Mwanamke azaapo huwa na huzuni, kwa kuwa saa yake imefika; lakini akisha kumzaa mtoto, hakumbuki tena uchungu ule, kwa furaha ya kwamba mtu amezaliwa ulimwenguni. Na ninyi sasa mna huzuni; lakini nitawaona tena, na mioyo yenu itafurahi, wala hakuna mtu atakayewaondolea furaha yenu. Yohana 16:16-22.
At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.
Angalau aya ishirini na moja katika sura ya kumi na nne hadi sura ya kumi na saba zinabainisha kipindi ambacho wanafunzi wangepaswa kusubiri kurudi kwa Kristo. Kipindi hicho kingeanza wakati wa kifo cha Kristo na kuendelea hadi kurudi kwake kutoka kwa Baba yake. Muda waliotakiwa kusubiri kurudi kwake unawakilisha wakati wa kukawia katika mfano wa wanawali kumi. Kama ilivyo katika maelezo ya Luka kuhusu wanafunzi wa Emau, kukatishwa tamaa kwa sababu ya msalaba kunaashiria kinabii mwanzo wa wakati wa kukawia unaofuata kukatishwa tamaa kwa mara ya kwanza.
In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.
Katika sehemu ya kwanza ya kitabu cha kwanza cha Biblia tunapata simulizi la uumbaji na tunazitambua nafsi tatu za Utatu wa mbinguni. Katika sehemu ya kwanza ya kitabu cha mwisho cha Biblia tunazikuta nafsi tatu za Utatu wa mbinguni. Katika sura nne tunazozizingatia tunazikuta nafsi tatu za Utatu wa mbinguni. Kutambua ukweli huu kunaturuhusu kuziweka sambamba sura nne za Yohana na mstari wa kinabii wa Mwanzo sura ya kwanza aya ya kwanza hadi sura ya pili aya ya tatu, na pia na Ufunuo sura ya kwanza aya ya kwanza hadi ya kumi na moja.
In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.
Katika sehemu hiyo Yesu anamwambia Tomaso kwamba mtu akimwona Yesu, amemwona Baba. Sehemu hiyo pia inabainisha kwamba Kristo ndiye aliyewafariji wanafunzi kwa uwepo wake, lakini atakapoondoka, atamtuma "mwingine" "Mfariji." Roho Mtakatifu ndiye Mfariji, lakini Kristo pia alikuwa Mfariji.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.
Kama mngalinijua, mngalimjua na Baba yangu pia; na tangu sasa mnamjua na mmemwona. Filipo akamwambia, Bwana, tuonyeshe Baba, na hiyo itatutosha. Yesu akamwambia, Je, nimekuwa pamoja nanyi muda mrefu hivi, na bado hujanijua, Filipo? Aliyeniona mimi amemwona Baba; basi unasemaje, Tuonyeshe Baba? Yohana 14:7-9.
Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.
Thomas anawakilisha wale miongoni mwa Waadventista wanaokataa kuona ushuhuda wa uhusiano wa watatu wa mbinguni, ingawa huenda wameshasoma tena na tena ushuhuda unaounga mkono ukweli huo.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.
Nami nitamwomba Baba, naye atawapa Msaidizi mwingine, akae pamoja nanyi hata milele; ndiye Roho wa kweli, ambaye ulimwengu hauwezi kumpokea, kwa kuwa haumwoni wala haumjui; bali ninyi mnamjua, kwa sababu anakaa pamoja nanyi, naye atakuwa ndani yenu. Sitawaacha yatima; nitakuja kwenu. Bado kitambo kidogo, na ulimwengu hautaniona tena; bali ninyi mnaniona; kwa kuwa mimi ni hai, ninyi pia mtaishi. Yohana 14:16-19.
If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”
Ikiwa tumemwona Yesu, tumemwona Baba. Yesu ndiye ‘Mfariji’ na Roho Mtakatifu ni ‘Mfariji mwingine.’ Ikiwa tumemwona Yesu, tumemwona Baba na tumemwona Mfariji. Kati ya mara tano ambazo neno ‘Mfariji’ limetumika katika Biblia, zote zimetumiwa na mtume Yohana. Katika rejeleo la tano, neno hilo limetafsiriwa kama ‘Mwombezi.’
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.
Watoto wangu wadogo, nawaandikia haya ili msitende dhambi. Na mtu akitenda dhambi, tunaye mwombezi kwa Baba, Yesu Kristo mwenye haki. 1 Yohana 2:1.
If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.
Ikiwa mtu yeyote atatenda dhambi, tunaye Mfariji, Yesu Kristo mwenye haki. Mtetezi ni yule anayefanya maombezi kwa niaba ya mwenye dhambi. Paulo anaitambua kazi ya Yesu kama mtetezi wetu.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.
Ni nani atakayetuhukumu? Ni Kristo aliyekufa; naam, zaidi ya hayo, amefufuka; naye yuko mkono wa kuume wa Mungu, naye pia anatuombea. Warumi 8:34.
Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.
Yesu ni mtetezi wa wenye dhambi, jambo linalojumuisha kwamba Yeye ni Mfariji. Katika sura hiyo hiyo Paulo alikuwa tayari amebainisha kwamba Roho Mtakatifu pia hufanya maombezi kwa ajili yetu.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.
Vivyo hivyo, Roho naye hutusaidia katika udhaifu wetu; kwa maana hatujui tuombe nini kama ipasavyo, bali Roho mwenyewe hutuombea kwa kuugua kusikoweza kutamkwa. Naye achunguaye mioyo ajua nia ya Roho ilivyo, kwa sababu huwaombea watakatifu sawasawa na mapenzi ya Mungu. Warumi 8:26, 27.
Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.
Yesu na Roho Mtakatifu wote wanaitwa Mfariji, na hivyo wote wawili ni watetezi wanaotufanyia maombezi. Nafsi tatu za Utatu wa Mbinguni zote zimewakilishwa katika kifungu cha Yohana tunachokizingatia, na zinapowekwa pamoja na ushuhuda wa kwanza wa kitabu cha kwanza cha Biblia na ushuhuda wa kwanza wa kitabu cha mwisho cha Biblia, nuru kuhusu uhusiano na kazi ya nafsi tatu za Uungu inang'aa zaidi.
“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
Baba hawezi kufafanuliwa kwa mambo ya duniani. Baba ni utimilifu wote wa Uungu kimwili, naye haonekani kwa macho ya wanadamu. Mwana ni utimilifu wote wa Uungu uliodhihirishwa. Neno la Mungu humtangaza kuwa ‘chapa ya nafsi Yake.’ ‘Kwa maana Mungu aliupenda ulimwengu hata akamtoa Mwanawe wa pekee, ili kila amwaminiye asipotee, bali awe na uzima wa milele.’ Hapa inaonyeshwa nafsi ya Baba.
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.
Mfariji ambaye Kristo aliahidi kumtuma baada ya kupaa kwake mbinguni ni Roho katika utimilifu wote wa Uungu, akidhihirisha nguvu ya neema ya Kimungu kwa wote wanaompokea na kumuamini Kristo kuwa Mwokozi wao binafsi. Kuna nafsi tatu zilizo hai za Utatu wa mbinguni. Kwa jina la hizi nguvu tatu—Baba, Mwana, na Roho Mtakatifu—wale wanaompokea Kristo kwa imani iliyo hai hubatizwa, na nguvu hizi zitashirikiana na wale wanaotii mbingu katika jitihada zao za kuishi maisha mapya katika Kristo.
“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.
Mtenda dhambi afanye nini? - Aamini katika Kristo. Yeye ni mali ya Kristo, aliyenunuliwa kwa damu ya Mwana wa Mungu. Kupitia mitihani na majaribu, Mwokozi aliwakomboa wanadamu kutoka katika utumwa wa dhambi. Basi ni nini lazima tufanye ili kuokolewa kutoka dhambini? - Mwaminini Bwana Yesu Kristo kama Mwokozi anayesamehe dhambi. Aungamaye dhambi yake na kujinyenyekesha moyoni atapokea msamaha. Yesu ni Mwokozi anayesamehe dhambi, na pia Mwana wa pekee aliyezaliwa wa Mungu asiye na mipaka. Mtenda dhambi aliyesamehewa anapatanishwa na Mungu kupitia Yesu Kristo, Mkombozi wetu kutoka dhambini. Akiendelea kutembea katika njia ya utakatifu, yuko chini ya neema ya Mungu. Analetewa wokovu kamili, furaha na amani, na hekima ya kweli itokayo kwa Mungu.
“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.
Imani katika damu ya upatanisho ya Yesu Kristo ni hakikisho la msamaha. Kristo anaweza kuondoa dhambi zote. Kutegemea tu nguvu hiyo siku baada ya siku humletea mtu hekima makini ya kutambua kile kitakachoiweka roho katika siku hizi za mwisho mbali na utumwa wa dhambi. Kwa imani na sala, kwa njia ya kumjua Kristo, anapaswa kuufanyia kazi wokovu wake mwenyewe.
“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.
Roho Mtakatifu hutambua na kutuongoza katika kweli yote. Mungu amemtoa Mwanawe wa pekee, ili kila amwaminiye asipotee bali awe na uzima wa milele. Kristo ni Mwokozi wa wenye dhambi. Kifo cha Kristo kimemkomboa mwenye dhambi. Hii ndiyo tumaini letu la pekee. Tukijisalimisha kikamilifu, na kuishi maadili ya Kristo, tutapata tuzo ya uzima wa milele.
“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.
"Yeye amwaminiye Mwana, anao Baba pia." Yeye aliye na imani ya kudumu katika Baba na Mwana anao Roho pia. Roho Mtakatifu ni Mfariji wake, naye hatengani kamwe na kweli. Shule ya Mafunzo ya Biblia, Machi 1, 1906.
Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.
Mbali na mwanga wa ziada kuhusu kazi na uhusiano wa watatu wa mbinguni, utambulisho wa watatu wa mbinguni katika kifungu hicho unatoa ushuhuda kwamba sura hizi nne zinapaswa kuendana na ujumbe ambao sasa unafunuliwa na Simba wa kabila la Yuda.
The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.
Ushuhuda katika simulizi la wanafunzi wa Emmaus unajumuisha vipengele vitatu vya ushuhuda vinavyobainisha kwamba kukatishwa tamaa na vipindi vya kusubiri vilivyofuatia msalaba vinawakilisha kukatishwa tamaa na kipindi cha kusubiri kinachofuatia kukatishwa tamaa ya kwanza. Kuna ushuhuda mwingine unaothibitisha kwamba historia inayowasilishwa katika sura nne za Yohana inawakilisha mazingira ya kukatishwa tamaa ya kwanza.
The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”
Mstari wa mwisho wa simulizi la uumbaji, ambalo ndilo kweli ya kwanza iliyotajwa katika Neno la Mungu, unaishia na maneno matatu, na kila moja ya maneno hayo huanza na mojawapo ya herufi tatu zinazounda neno “truth”, na hufanya hivyo kwa mpangilio sahihi. Simulizi la uumbaji katika Mwanzo linaanza na maneno “Hapo mwanzo” na linaishia na maneno matatu “Mungu aliumba na akafanya.”
The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.
Herufi za kwanza za yale maneno matatu, zinapounganishwa, huunda neno ukweli. Simulizi la uumbaji linaanza na "mwanzo" na linaishia kwa neno ambalo kwa ishara linawakilishwa na herufi zinazowakilisha Alfa na Omega. Vivyo hivyo, katika aya ya ufunguzi ya kitabu cha mwisho cha Biblia, Yesu anatambulishwa mara mbili kuwa Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Herufi zile tatu zinazowakilisha Alfa na Omega zinatoa ushuhuda mwingine zaidi kwamba kifungu katika Yohana kinapaswa kuletwa pamoja na mkondo wa kinabii mwanzoni mwa Mwanzo na mkondo wa kinabii mwanzoni mwa Ufunuo. Ushuhuda huo unatambuliwa ndani ya maelezo ya kazi ya Mfariji. Kazi ya Mfariji ni kazi ya hatua tatu inayowakilishwa na zile zile herufi tatu za Kiebrania. Sahihi ya Alfa na Omega huturuhusu kuweka sura hizi nne katika muktadha wa ujumbe wa Ufunuo wa Yesu Kristo unaofunguliwa muhuri wake kabla tu ya kufungwa kwa mlango wa rehema.
The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.
Ngurumo saba zinawakilisha alama nne mahususi za njia (nukta za wakati) na vipindi vitatu mahususi vya wakati vinavyoanza na alama ya njia ya kushuka kwa malaika atakayeiangaza dunia kwa utukufu Wake. Alama hiyo ya njia ilikuwa nukta ya wakati. Alama ya pili ya njia (nukta ya wakati) ni tukio la kwanza la kukatishwa tamaa, linaloanzisha kipindi cha kukawia. Kipindi cha kukawia husababisha kufikiwa kwa alama ya tatu ya njia (nukta ya wakati) ambako ukweli unafunguliwa muhuri, na hilo huzalisha harakati. Harakati hiyo hukamilika katika alama ya nne ya njia (nukta ya wakati) inayowakilishwa kama hukumu. Alama zile nne za njia na vipindi vile vitatu vya wakati, kila kimoja kinawakilisha ngurumo moja, jumla ni ngurumo saba. Pia huwakilisha mchanganyiko wa nne-tatu.
In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.
Katika makala za awali tumebaini kwamba uelewa wa waanzilishi kuhusu makanisa saba, mihuri saba na tarumbeta saba unatambua “mchanganyiko wa nne na tatu.” Makanisa manne ya kwanza, mihuri minne ya kwanza na tarumbeta nne za kwanza ni tofauti na makanisa matatu ya mwisho, mihuri mitatu ya mwisho na tarumbeta tatu za mwisho. Ngurumo saba zinawakilisha alama nne za njia, lakini ndani ya hizo alama nne za njia kuna vipindi vitatu vya wakati. Mchanganyiko wa kimungu wa “nne na tatu” katika kitabu cha Ufunuo umethibitishwa kwa mashahidi watatu (makanisa, mihuri na tarumbeta), na mashahidi hao hushuhudia uhalali wa mchanganyiko wa “nne na tatu” wa ngurumo saba za kitabu cha Ufunuo.
Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.
Hata hivyo, ndani ya mstari wa historia unaowakilishwa na ngurumo saba, kunapatikana mstari mwingine wa unabii uliofichika na ulio tofauti, ulio na alama tatu za njia ambazo ni tofauti na ishara ya ngurumo saba. Hivyo basi, tunapozingatia uhusiano wa kinabii wa ngurumo saba na historia iliyofichika ambayo sasa inavuliwa muhuri, tunagundua kwamba ngurumo saba zinaonyesha alama nne za njia (nukta za wakati) na historia iliyofichika inaonyesha alama tatu za njia (nukta za wakati). Kama ilivyo kwa makanisa, mihuri, tarumbeta na ngurumo, historia iliyofichika inawakilisha alama tatu za njia zinazohusishwa na alama nne za njia za ngurumo saba. Historia iliyofichika pia ina mchanganyiko wa tatu-nne.
In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.
Katika historia iliyofichika ambayo imepachikwa ndani ya ngurumo saba, kuna alama tatu za njia zilizo tofauti ambazo kila moja ni ‘nukta ya wakati,’ na ya kwanza na ya mwisho kati ya alama hizo tatu za njia zinawakilisha ‘disappointment’. Kuna ‘kipindi cha wakati’ mahsusi kati ya alama ya kwanza na ya pili na ‘kipindi cha wakati’ mahsusi kati ya nukta ya pili na ya tatu za wakati. Neno ‘disappointment’ lilitokana na dhana ya miadi iliyokosa kutimizwa na katika ufafanuzi wake linasisitiza nukta ya wakati. Usiku wa manane pia ni wakati mahususi. Historia iliyofichika inaonyeshwa na nukta tatu za wakati zilizotenganishwa na vipindi viwili vya wakati; wakati wa kusubiri na harakati ya mwezi wa saba.
The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.
Alama ya kwanza ya njia ya historia iliyofichwa inatambua kukatishwa tamaa, na alama ya mwisho pia inatambua kukatishwa tamaa. Kwa hiyo, kuanzia kukatishwa tamaa la kwanza hadi kukatishwa tamaa la mwisho, kuna mstari uliofichwa wa unabii wenye hatua tatu zilezile kama ilivyo kwa mistari yote ya matengenezo. Pia una sahihi ya Alfa na Omega, kwa kuwa herufi tatu zinazounda "kweli" zinalingana na alama tatu za njia ambazo zinaanza na kuishia kwa kukatishwa tamaa. Historia hiyo iliyofichwa ndani ya ngurumo saba ndiyo kweli ambayo Simba wa kabila la Yuda anayoifungua kwa sasa.
The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.
Sehemu katika Yohana tunayoichunguza inatanguliwa katika sura iliyotangulia na Karamu ya Mwisho, ikisisitiza kwamba ujumbe wa sura hizi nne unapaswa kuliwa. Sura hizo nne zinamalizika kwa kutembea kuelekea Gethsemane. Simulizi linaendelea katika mwendo kutoka kwenye mlo huo hadi pale krisi ya msalaba inapoanza. Kwa kinabii, muktadha wa sura hizo nne unaainisha ujumbe wa mwisho unaopaswa kuliwa kabla ya hukumu. Ujumbe unaoleta kufungwa kwa hukumu ni ujumbe unaofunguliwa muhuri katika kitabu cha Ufunuo, muda mfupi kabla ya hukumu kufungwa.
The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.
Wanafunzi na Yesu wako katika hatua ya historia ya kinabii ambamo wanaarifiwa kuhusu kipindi cha kuchelewa. Katika historia ya Wamileraiti Bwana aliondoa mkono wake ili kuleta ufahamu wa ujumbe wa Kilio cha Usiku wa Manane, lakini ufahamu uliosababisha ujumbe wa Samuel Snow pia uliwaarifu Wamileraiti kwamba walikuwa katika kipindi cha kuchelewa cha bikira kumi. Wanafunzi walikuwa wamemaliza tu kula Karamu ya Mwisho, na walipokuwa wakitafakari ujumbe huo Kristo akaeleza kipindi cha kuchelewa katika sura nne za Yohana.
Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.
Uelewa wa Samuel Snow unaweza kuwekwa kumbukumbu kupitia mfululizo wa makala uliosababisha kupatikana kwa uelewa wa mwisho uliowakilishwa kama ujumbe wa Kilio cha Usiku wa Manane. Kadiri ujumbe wake ulivyoendelea kukua, pia aliuwasilisha ujumbe huo katika mfululizo wa mikutano ya kambi. Mfululizo wa makala uliotangulia mikutano ya kambi hatimaye ulimfikisha kwenye mkutano wa kambi wa Exeter, ambao uliendelea kwa siku sita. Kinabii, ujumbe wa Kilio cha Usiku wa Manane huendelezwa hatua kwa hatua kwa kipindi cha muda. Sura nne katika Yohana zinatokea katika historia ya kinabii ambako ujumbe huo unaendelezwa.
In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.
Katika sura nne za Yohana tunayo kazi ya Roho Mtakatifu ikifafanuliwa kama hatua tatu; kuonyesha hatia ya dhambi, haki, na hukumu. Hatua hizi tatu pia ni alama tatu za njia za historia iliyofichwa iliyomo ndani ya ngurumo saba.
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: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Lakini nawaambia kweli: Yafaa kwenu niondoke; kwa maana nisipoondoka, Mfariji hatawajieni; bali nikienda, nitamtuma kwenu. Naye atakapokuja, ataishitaki ulimwengu kwa habari ya dhambi, na haki, na hukumu: Kuhusu dhambi, kwa sababu hawaniamini mimi; kuhusu haki, kwa sababu mimi naenda kwa Baba yangu, wala hamtaniona tena; kuhusu hukumu, kwa sababu mkuu wa ulimwengu huu amekwisha kuhukumiwa. Bado nina mambo mengi ya kuwaambia, lakini sasa hamwezi kuyastahimili. Lakini atakapokuja yeye, Roho wa kweli, atawaongoza katika kweli yote; kwa kuwa hatanena kwa shauri lake mwenyewe, bali lolote atakalosikia ndilo atakalolisema; naye atawaonyesha mambo yajayo. Yeye atanitukuza; kwa kuwa atapokea vilivyo vyangu, na atawaonyesha ninyi. Yohana 16:7-14.
In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.
Katika historia ya Wamileraiti, Yesu hakurudi kuhitimisha kipindi cha kukawia wakati wa Mwito wa Usiku wa Manane. Akaondoa mkono wake, akamimina au akamtuma Roho Mtakatifu. Roho Mtakatifu, anayewakilishwa kama Mfariji, alikuja kuondoa hali ya kukatishwa tamaa. Alikuja kuwapa faraja wale walioteuliwa, lakini waliovurugika na kukatishwa tamaa kwa sababu ya utabiri uliokosa kutimia.
We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.
Tumeonyesha hapo awali kwamba mtume Yohana, Ezekieli na Yeremia wote wanaonyeshwa wakila kitabu kidogo kilicho tamu kama asali mdomoni. Kuna tofauti ya kimakusudi kati ya manabii hao watatu, ambayo mara nyingi hukosa kutambuliwa.
Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.
Ezekieli anatumika kuonyesha wale waliokula kitabu kidogo, na wamepewa ujumbe wa kupeleka kwa kanisa la Mungu lililoasi. Ezekieli anaonyesha kwamba kitabu kinacholiwa hutambulisha kazi itakayopaswa kutekelezwa. Anawakilisha ujumbe uliotolewa kwa watu wa Mungu waliokuwa wamechaguliwa zamani. Ujumbe wake ndio unaowafunga waliokuwa wateule wa Mungu zamani katika mafungu yaliyokusudiwa motoni. Katika sura nne za Yohana, Yesu anabainisha kusudi la kazi ya Ezekieli.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Kumbukeni neno nililowaambia: Mtumwa si mkuu kuliko bwana wake. Ikiwa wamenitesa mimi, nanyi watawatesa; ikiwa wamelishika neno langu, watalishika na lenu pia. Lakini mambo haya yote watawatendea kwa ajili ya jina langu, kwa sababu hawamjui yeye aliyenituma. Kama nisingalikuja na kusema nao, wasingalikuwa na dhambi; lakini sasa hawana kisingizio kwa dhambi yao. Anichukiaye mimi humchukia na Baba yangu pia. Kama nisingalifanya miongoni mwao matendo ambayo hakuna mtu mwingine aliyoyafanya, wasingalikuwa na dhambi; lakini sasa wameyaona, nao wamenichukia mimi na Baba yangu pia. Lakini haya yanatokea ili neno lililoandikwa katika sheria yao litimizwe: Walinichukia bila sababu. Lakini Mfariji atakapokuja, ambaye nitamtuma kwenu kutoka kwa Baba, yaani Roho wa kweli atokaye kwa Baba, atanishuhudia. Yohana 15:20-26.
Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.
Kazi ya Ezekieli, iliyoanza alipokula kile kitabu, inawakilisha kuwasilishwa kwa ujumbe utakaokataliwa, lakini kukataa kwao ni ushahidi kwamba wanamchukia Mungu na wamekijaza kikombe chao cha muda wa majaribio kikamilifu.
And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.
Akasema kwangu, Mwanadamu, ninakutuma kwa wana wa Israeli, kwa taifa la waasi lililoniasi; wao na baba zao wameniasi hata mpaka siku hii ya leo. Kwa maana ni watoto wajeuri na wagumu wa moyo. Nakutuma kwao; nawe utawaambia, Hivi asema Bwana Mungu. Nao, kama watasikia au kama watakataa, (maana ni nyumba ya waasi,) hata hivyo watatambua ya kwamba nabii amekuwapo miongoni mwao. Ezekieli 2:3-5.
Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.
Kazi ya Ezekieli ilikuwa ya kuwa shahidi dhidi ya watu wa agano la zamani, kama vile Kristo alivyokuwa shahidi dhidi ya Wayahudi wabishi; hivyo ujumbe wa Ezekieli ni onyo la mwisho linalowafunga watu wa agano la zamani kama magugu yaliyokusanywa kifungoni, waliokusudiwa kwa moto wa maangamizi.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.
Kisha nikaona malaika wa tatu. Malaika mwandamani wangu akasema, 'Kazi yake ni ya kutisha. Utume wake ni wa kutisha. Yeye ndiye malaika atakayetenganisha ngano na magugu, na kuutia ngano muhuri, au kuifunga, kwa ajili ya ghala la mbinguni. Mambo haya yanapaswa kuuteka akili yote, umakini wote.' Maandishi ya Mapema, 118.
The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.
Kazi inayoakilishwa na kula kitabu kidogo huanza wakati malaika mwenye nguvu anaposhuka akiwa na kitabu kidogo mkononi mwake. Katika historia ya malaika wa kwanza ilitokea Agosti 11, 1840, na katika historia ya malaika wa tatu ilitokea Septemba 11, 2001. Tarehe zote hizo mbili zinawakilisha utimilifu wa unabii unaohusishwa ama na Uislamu wa ole wa pili au Uislamu wa ole wa tatu, kwa mtiririko huo. Ndiyo maana Isaya katika sura ya ishirini na mbili, anapofafanua mgogoro katika bonde la maono kwa ajili ya Wafiladelfia na Walaodikia, anabainisha kwamba Walaodikia, ambao walikuwa watu wateule wa Uprotestanti mwaka 1840 na Waadventista ambao walikuwa watu wateule mwaka 2001, “walifungwa na wapiga mishale.” Wapiga mishale wa unabii wa Biblia ni Uislamu, na maono ya Uislamu yalipotimia mwaka 1840 na mwaka 2001, waliokuwa watu wateule hapo awali walikataa unabii wa Uislamu kama ulivyowasilishwa na wanaowakilishwa na Ezekieli. Hapo hapo wakafungwa kama magugu. Kazi ya Ezekieli ilikuwa kuondoa “joho” linalofunika “dhambi yao,” ambalo linaonyeshwa na Yesu kama chuki kwa Mungu.
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.
Unabii kuhusu Bonde la Maono. Una nini sasa, hata ninyi nyote mmepanda juu ya paa za nyumba? Wewe uliyejaa msukosuko, mji wa ghasia, mji wa shangwe; waliouawa wako si waliouawa kwa upanga, wala hawakufa vitani. Wakuu wako wote wamekimbia pamoja, wamefungwa na wapiga upinde; wote wanaopatikana ndani yako wamefungwa pamoja, waliokimbia kutoka mbali. Isaya 22:1-3.
And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Na Mungu alikuwa pamoja na mvulana [Ishmael]; naye akakua, akakaa nyikani, akawa mpiga upinde. Mwanzo 21:20.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Pasipo maono, watu huangamia; bali ashikaye sheria, heri yake. Mithali 29:18.
Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.
Yeremia anawakilisha wale waliokula kitabu wakati malaika mkuu alishuka, aliyekusudiwa kuuangazia ulimwengu kwa utukufu wake, lakini ambao walipitia masikitiko ya utabiri uliokosa kutimia wa mwaka 1843. Yeremia anatafakari kinabii iwapo Mungu alikuwa amesema uongo. Rejea hiyo inaunganisha Yeremia na Habakuki mbili.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Nitasimama katika lindo langu, na kujisimamisha juu ya mnara, nami nitaangalia ili nione atanena nami nini, na nitajibu nini nitakapokemewa. Na Bwana akanijibu, akasema, Andika maono, uyafanye wazi juu ya vibao, ili asomaye apate kukimbia. Kwa maana maono hayo bado ni kwa wakati uliowekwa; lakini mwishoni yatanena, wala hayatadanganya; ijapokawia, yangojee; kwa maana hakika yatakuja, hayatakawia. Tazama, nafsi yake inayojivuna si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:1-4.
John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.
John alitumika kama ishara ya wale waliopitia utamu na kukatishwa tamaa kwa uchungu, jambo lililowakilisha historia nzima kuanzia tarehe 11 Agosti 1840 hadi tarehe 22 Oktoba 1844.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Kisha nikaenda kwa yule malaika, nikamwambia, Nipe kile kitabu kidogo. Naye akaniambia, Twaa, ukile chote; nacho kitakutia uchungu tumboni, lakini kinywani mwako kitakuwa kitamu kama asali. Nikakitwaa kile kitabu kidogo kutoka mkononi mwa yule malaika, nikakila chote; nacho kilikuwa kinywani mwangu kitamu kama asali; na mara tu nilipokwisha kukila, tumbo langu likawa chungu. Ufunuo 10:9, 10.
Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.
Ezekieli anawakilisha kazi ya kuwasilisha ujumbe wa kinabii unaohitimisha watu wateule wa zamani, iliyoanzishwa wakati malaika alishuka tarehe 11 Agosti 1840 na 11 Septemba 2001.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Lakini wewe, Mwanadamu, sikia ninayokuambia; usiwe mkaidi kama ile nyumba ya uasi; fumbua kinywa chako, na ule ninachokupa. Nilipotazama, tazama, mkono ukanijia; na, tazama, ndani yake palikuwa na gombo la chuo; akalitandaza mbele yangu; nalo limeandikwa ndani na nje; na ndani yake yaliandikwa vilio, maombolezo, na ole. Tena akaniambia, Mwanadamu, ule utakachokipata; ule gombo hili, kisha uende ukaseme na nyumba ya Israeli. Basi nikafumbua kinywa changu, naye akanilisha gombo hilo. Naye akaniambia, Mwanadamu, lishe tumbo lako, ukajaze matumbo yako kwa gombo hili ninalokupa. Ndipo nikala; nalo lilikuwa kinywani mwangu kama asali kwa utamu. Ezekieli 2:8-3:3.
Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.
Yeremia anawakilisha historia kuanzia tarehe 11 Agosti 1840 hadi kabla tu ya Kilio cha Usiku wa Manane.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. 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. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Maneno yako yalipatikana, nami nikayala; na neno lako likawa kwangu furaha na shangwe ya moyo wangu; kwa maana nimeitwa kwa jina lako, Ee Bwana Mungu wa majeshi. Sikuketi katika baraza la wenye dhihaka, wala sikufurahi; naliketi peke yangu kwa sababu ya mkono wako; maana umenijaza ghadhabu. Kwa nini maumivu yangu ni ya daima, na jeraha langu haliponyeki, linalokataa kupona? Je, utakuwa kwangu kabisa kama mwongo, na kama maji yanayokauka? Kwa hiyo, Bwana asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele yangu; na ukitoa kilicho cha thamani kutoka katika kilicho duni, utakuwa kama kinywa changu; nao na warejee kwako; bali wewe usiwarejee. Nami nitakufanya uwe kwa watu hawa ukuta wa shaba ulio imara; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe kukuokoa na kukukomboa, asema Bwana. Nami nitakuokoa kutoka katika mkono wa waovu, nami nitakukomboa kutoka katika mkono wa watu wa kutisha. Yeremia 15:16-21.
Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”
Yeremia anawakilisha historia na ujumbe wetu wa sasa. Ujumbe wa sasa ni ujumbe wa Kilio cha Usiku wa Manane ambao unaendelezwa hatua kwa hatua wakati ambapo watu wa Mungu wanaowakilishwa na Yeremia wako 'wamejazwa' kwa 'ghadhabu' wakidhani 'maumivu' yao yangekuwa 'ya kudumu' na 'jeraha lisilotibika,' 'jeraha' ambalo halingeponywa kamwe. Wamejitenga na 'kusanyiko la wenye dhihaka.' Hawafurahi tena kama walivyofanya walipokuwa wameshakula kitabu kwa mara ya kwanza na nacho kilikuwa 'furaha ya' 'moyo' wao.
But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.
Lakini kuna ushauri kwa wale walio katika hali hiyo. “Ukirudi” na pia “ukitoa kilicho cha thamani kutoka kwa kisicho cha thamani,” ndipo Mungu atawarudia. Katika Kiebrania, “nitakurudisha tena” katika kifungu hicho humaanisha kwamba Mungu atawarudia, wakimrudia Yeye.
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.
Basi jitiisheni kwa Mungu. Mpingeni Ibilisi, naye atawakimbia. Mkaribieni Mungu, naye atawakaribia. Safisheni mikono yenu, enyi wenye dhambi; takaseni mioyo yenu, enyi wenye nia mbili. Huzunikeni, ombolezeni, na lieni; kicheko chenu kigeuke maombolezo, na furaha yenu igeuke huzuni nzito. Jinyenyekezeni mbele za Bwana, naye atawainua. Yakobo 4:7-10.
If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.
Wakimkaribia Mungu, naye atawakaribia. Wakifanya mambo haya, ndipo "watasimama mbele" za Bwana na watakuwa "kinywa" cha Mungu. Zaidi ya hayo anamwelekeza Yeremia (sisi) kwamba atawafanya watu wake kuwa "ukuta wa shaba ulio na ngome" kwa ajili ya "waovu", na baadaye "wa kutisha" wataleta vita dhidi ya wale wanaowakilishwa na Yeremia. "Waovu" ni jinsi Danieli anavyowakilisha wanawali wapumbavu wa Mathayo. "Wa kutisha" unawakilisha muungano wa mara tatu wa Babeli ya kisasa wakati wa mzozo wa sheria ya Jumapili.
The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.
Ushuhuda wa manabii hao watatu wote unahusu historia ileile, lakini unashughulikia vipengele vitatu tofauti vya historia hiyo hiyo. Yeremia anawakilisha wale waliokumbana tu na sikitiko la kwanza, lakini bado hawajafika kwenye alama ya njia ya Mwito wa Usiku wa Manane. Hapa ndipo tumekuwa tangu tarehe 18 Julai 2020. Swali ni iwapo tutarejea. Tukifanya hivyo, tuta "sema" kwa ajili ya Bwana wakati huohuo ambapo Marekani "itasema" kama joka.
The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.
Historia ambayo Yeremia anaionyesha ni historia yetu ya sasa, na ni historia inayowakilishwa na alama tatu za njia zilizofichwa ndani ya zile ngurumo saba. Pia ni historia ambayo kifungu katika Yohana kimewekwa kinabii, kwa maana msisitizo wa sura nne katika Yohana ni kazi ya Roho Mtakatifu ya kumfariji Yeremia, ambaye anajiuliza iwapo ameamini uongo, na iwapo ujumbe uliokuwa mtamu sana kwa ladha ulikuwa kwa kweli maji yasiyotegemeka.
Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.
Kwa hiyo Yeremia anawakilisha historia kuanzia Septemba 11, 2001 hadi Julai 18, 2020, wakati muda wa kusubiri ulipoanza, kama kunavyowakilishwa na siku tatu na nusu za kiishara baada ya hapo. Ninaposema "za kiishara" simaanishi utabiri wa wakati. Ninasema kwamba Julai 18, 2020 ndipo mashahidi wawili, Biblia na Roho ya Unabii, waliuawa na miili yao iliyokufa ikaachwa barabarani kwa siku tatu na nusu katika Ufunuo sura ya kumi na moja.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 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. Revelation 11:3–10.
Nami nitawapa uwezo mashahidi wangu wawili, nao watatoa unabii siku elfu moja mia mbili na sitini, wakiwa wamevikwa nguo za magunia. Hawa ndio miti miwili ya mizeituni, na vinara viwili vya taa, vimesimama mbele za Mungu wa nchi. Na mtu ye yote akitaka kuwadhuru, moto hutoka vinywani mwao na kuwaangamiza adui zao; na mtu ye yote akitaka kuwadhuru, hana budi kuuawa kwa namna hiyo. Hawa wana uwezo wa kufunga mbingu, ili pasinyeshe katika siku za unabii wao; tena wana uwezo juu ya maji kuyageuza kuwa damu, na kuipiga nchi kwa mapigo yote, mara nyingi kadiri watakavyo. Na watakapokuwa wamekamilisha ushuhuda wao, yule mnyama atokaye katika shimo lisilo na mwisho atapigana nao vita, na atawashinda na kuwaua. Na mizoga yao italala katika barabara ya mji ule mkuu, ambao kwa maana ya roho huitwa Sodoma na Misri, ambako pia Bwana wetu alisulubiwa. Na watu na kabila na lugha na mataifa wataona mizoga yao siku tatu na nusu, wala hawataruhusu mizoga yao kutiwa makaburini. Na wakaao juu ya nchi watafurahi kwa ajili yao, na kushangilia, nao watapeana zawadi wao kwa wao; kwa sababu manabii hawa wawili waliwatesa wakaao juu ya nchi. Ufunuo 11:3-10.
The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.
Ushuhuda unaotolewa na hali ya Yeremia upo baada ya kuvunjika kwa matumaini, lakini kabla ya Kilio cha Usiku wa Manane. Yeremia alihitaji kurejea kabla ya kuwa sauti ya ujumbe wa Kilio cha Usiku wa Manane. Hii ndiyo hali yetu leo. Pia ndilo muktadha wa kihistoria wa sura nne katika Yohana tunazozingatia, na pia ndiyo historia inayowakilishwa na historia iliyofichika ndani ya zile ngurumo saba.
If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.
Ikiwa tutazingatia nuru inayohusishwa na “Mfariji” katika ushuhuda wa Yohana wa sura nne, tunapata ushahidi mwingi wa kutambua kwamba simulizi hilo linahusu 18 Julai 2020, kukatishwa tamaa na kipindi cha kusubiri, ujumbe wa Kilio cha Usiku wa Manane ambao umefunuliwa, na hukumu inayokuja ya sheria ya Jumapili. Sura hizo zinajenga juu ya muundo wa kinabii wa historia iliyofichwa.
If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.
Ikiwa tutakuwa kama kinywa cha Mungu katika mgogoro unaokuja hivi karibuni, kazi yetu sasa ni "kutoa kilicho cha thamani kutoka kilicho duni," au kama vile Yakobo anavyotambua kazi hiyohiyo, tunapaswa "kusafisha" "mikono yenu, enyi wenye dhambi; na kutakasa mioyo yenu, enyi wenye nia mbili. Huzunikeni, na ombolezeni, na lieni: kicheko chenu kigeuzwe kuwa maombolezo, na furaha yenu kuwa huzuni. Jinyenyekezeni mbele za Bwana, naye atawainua" kama bendera katika wakati ujao wa karibu sana.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Naye atainua bendera kwa mataifa, atawakusanya waliofukuzwa wa Israeli, na kuwakusanya waliotawanyika wa Yuda kutoka miisho minne ya dunia. Isaya 11:12.
We will bring our consideration of these four chapters to a conclusion in the next article.
Tutahitimisha uchambuzi wetu wa sura hizi nne katika makala ijayo.