Article

# What is Truth? - Number Five

Ukweli ni nini? - Namba Tano

The Comforter

Mfariji

Author

Jeff Pippenger

Published

September 11, 2023

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The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Historia ya kinabii iliyofunuliwa ndani ya ngurumo saba inaonyesha historia tuliyomo sasa. Siri hiyo ilifichwa hadi historia iliyoiwakilisha ilipowadia. Ni wakati ambapo Mfariji, Roho wa “kweli”, anafunua ile kweli ambayo Yohana aliita Ufunuo wa Yesu Kristo, kwa maana Yesu Kristo ndiye Kweli. Si tu kwamba neno “kweli” linawakilisha tabia ya Mungu. Wala si tu ufunuo wa msomi hodari wa lugha kwamba neno la Kiebrania “kweli” linatumiwa kwa namna za kina kote Maandikoni. Bali pia ni muujiza wa ajabu ambao, unapoeleweka, huwa ufunguo wa kufungua unabii wa kitabu cha Ufunuo, na kwa kufanya hivyo hufungua Biblia yote. Lakini ni kwa wale tu walio tayari kuona, kusikia, na kuyashika mambo yaliyoandikwa humo, kwa maana wakati umekaribia.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Ili wanadamu watambue "kweli" kwa namna inayowafanya kutakaswa nayo, inahitaji uwepo wa Roho Mtakatifu. Wanadamu wanaweza kuelewa kiakili neno "kweli," na hata kushangazwa na umuhimu wake, lakini "kweli" lazima iliwe. Lazima iingizwe moyoni na kufanywa sehemu ya uzoefu wa mtu, kwa kuwa neno hubeba nguvu ya uumbaji ya Mungu kwa wale wanaotafuta kubadilishwa kufanana na sura ya Kristo. Mojawapo ya sehemu nilipoanzia katika uchunguzi wangu binafsi wa neno la Kiebrania linalotafsiriwa kama "kweli" ilikuwa kwa wasomi wa Kiebrania, ambao pia huzungumzia asili ya kushangaza ya neno "kweli" na matumizi yake katika Biblia. Lakini hakuna sababu ya kuamini kwamba uelewa wao wa kiakili wa neno "kweli" umewaongoza kwa Kristo.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

Ukweli wa kinabii kwamba Neno linahitaji kuliwa katika uwepo wa Roho Mtakatifu unaakisi ufafanuzi wa Dada White kuhusu "mafuta" katika mfano wa wanawali kumi, na pia maelezo yake kuhusu makundi mawili ya wanawali wanaomngojea Bwana Arusi.

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Mara nyingi ishara huwa na maana zaidi ya moja, na maana hiyo inapaswa kufafanuliwa na muktadha ambamo ishara hiyo inapatikana. Haipaswi kufafanuliwa na ufafanuzi wa mtaalamu wa sarufi wa neno hilo wala na kipindi cha kihistoria ambacho neno hilo liliandikwa. Njia hizo mbili ndizo ambazo wanatheolojia wa Uadventista wamezitumia ili kukataa “ukweli.” Ishara hufafanuliwa na muktadha ambamo inatumika. Ndani ya Roho ya Unabii, neno “mafuta” katika mfano wa wanawali kumi linawakilisha angalau mambo kadhaa tofauti, kutegemea muktadha wa kifungu ambamo “mafuta” hayo yanapatikana. Kwa nini kundi moja la wanawali lina mafuta na jingine halina?

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> Kuna ulimwengu ulio katika uovu, katika udanganyifu na udanganyiko, katika kivuli chenyewe cha mauti - umelala, umelala. Ni nani anayehisi uchungu wa nafsi ili kuwaamsha? Ni sauti gani inaweza kuwafikia? Fikira zangu zinaelekezwa kwenye wakati ujao wakati ishara itatolewa, ‘Tazama, Bwana-arusi anakuja; tokeni mkamlaki.’ Lakini baadhi watakuwa wamechelewa kupata mafuta ya kujaza upya taa zao, na watakapochelewa mno watagundua kwamba tabia, ambayo inawakilishwa na mafuta hayo, haiwezi kuhamishwa. Mafuta hayo ni haki ya Kristo. Yanawakilisha tabia, na tabia haiwezi kuhamishwa. Hakuna mtu anayeweza kuipata kwa ajili ya mwingine. Kila mtu lazima apate mwenyewe tabia iliyotakaswa kutokana na kila doa la dhambi. Bible Echo, Mei 4, 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Wanawali wapumbavu hawana tabia inayohitajika ili kufanikiwa katika dhiki itakayokuja hivi karibuni. Wanakosa haki ya Kristo. Lakini mafuta pia ni ujumbe, na mafuta katika mfano wa wanawali kumi katika “siku za mwisho” ni ujumbe wa onyo la mwisho unaowakilishwa na Ufunuo wa Yesu Kristo, ambao unapaswa kusikilizwa, kusomwa na kutekelezwa.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Waliopakwa mafuta wanaosimama karibu na Bwana wa dunia yote wana nafasi ambayo zamani ilipewa Shetani kama kerubi wa kufunika. Kupitia viumbe watakatifu wanaouzunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya kudumu na wakaaji wa dunia. Mafuta ya dhahabu yanawakilisha neema ambayo kwayo Mungu huendelea kuzijaza taa za waumini, ili zisififie wala kuzimika. Lau si kwamba mafuta haya matakatifu humiminwa kutoka mbinguni kupitia ujumbe wa Roho wa Mungu, mawakala wa uovu wangekuwa na udhibiti kamili juu ya wanadamu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Mungu hatukuzwi tunapokosa kupokea ujumbe anaotutumia. Kwa kufanya hivyo tunakataa mafuta ya dhahabu ambayo angeyamimina ndani ya nafsi zetu ili yawasilishwe kwa wale walioko gizani. Mwito utakapokuja, ‘Tazama, bwana arusi anakuja; tokeni kumlaki,’ wale ambao hawajapokea mafuta matakatifu, ambao hawajathamini neema ya Kristo mioyoni mwao, watagundua, kama wale wanawali wapumbavu, kwamba hawako tayari kumlaki Bwana wao. Hawana ndani yao wenyewe uwezo wa kupata yale mafuta, na maisha yao yameharibiwa. Lakini ikiwa Roho Mtakatifu wa Mungu ataombwa, tukisihi, kama alivyofanya Musa, ‘Nionyeshe utukufu wako,’ upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia mirija ya dhahabu, mafuta ya dhahabu yatawasilishwa kwetu. ‘Si kwa nguvu, wala si kwa uwezo, bali kwa Roho yangu, asema Bwana wa majeshi.’ Kwa kupokea miale angavu ya Jua la Haki, watoto wa Mungu hung’aa kama nuru katika ulimwengu. Review and Herald, Julai 20, 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

"Mafuta" ni ujumbe wa mwisho, ambao, tena, ni Ufunuo wa Yesu Kristo. Katika kifungu hicho wale wanaotaka kuwa na mafuta wanahitaji kumsihi Mungu kama alivyofanya Musa katika pango la Horebu. Lakini tambua kwamba ikiwa tuta "kumsihi, kama alivyofanya Musa" ili Mungu "atuonyeshe" "utukufu" wake, lazima kwanza tumwombe Roho Mtakatifu ambaye ndiye Mfariji. Tukifanya hivyo, basi kwa njia ya malaika na ile mirija miwili ya dhahabu tutapokea haki ya Kristo. Tunajidanganya tukifikiri kwamba tunaweza kuomba na kusihi kwa ajili ya tabia ya Kristo kama vile mapokeo na desturi za Uadventista wa Laodikia zinavyopendekeza ifanyike, ilhali wakati huohuo tunaukataa ujumbe wa Ufunuo wa Yesu Kristo. Haki yake hutufikia kupitia "ujumbe wa Roho wa Mungu," unaowasilishwa na wale wawili waliotiwa mafuta, wasimamao mbele ya kiti cha enzi cha Mungu. Tunapoukataa ujumbe wake, tunakataa haki yake.

> Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.

> Ndipo nikajibu, nikamwambia, Miti hii miwili ya mizeituni, iliyoko upande wa kulia wa kinara cha taa na upande wa kushoto wake, ni nini? Nikajibu tena, nikamwambia, Haya matawi mawili ya mizeituni ni nini, yanayomimina mafuta ya dhahabu kupitia mirija miwili ya dhahabu kutoka ndani yao wenyewe? Naye akanijibu, akaniambia, Je, hujui haya ni nini? Nikasema, La, bwana wangu. Kisha akasema, Hawa ni wale wawili waliotiwa mafuta, wasimamao karibu na Bwana wa dunia yote. Zakaria 4:11-14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

Wale wawili "waliotiwa mafuta, wanaosimama karibu na Bwana wa dunia yote," pia wanaonyeshwa kama mashahidi wawili wa Ufunuo kumi na moja.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> Kuhusu mashahidi wale wawili, nabii anasema zaidi: ‘Hizi ndizo miti miwili ya mizeituni, na vinara viwili vya taa vinavyosimama mbele za Mungu wa nchi.’ ‘Neno lako,’ alisema mtunga zaburi, ‘ni taa ya miguu yangu, na mwanga wa njia yangu.’ Ufunuo 11:4; Zaburi 119:105. Mashahidi hao wawili wanawakilisha Maandiko ya Agano la Kale na Agano Jipya. Pambano Kuu, 267.

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Ikiwa tutazingatia ushuhuda wa Zakaria au wa Yohana kuhusu mashahidi wawili, muktadha wa ushuhuda wowote ni mchakato wa mawasiliano ambao ndio ukweli wa kwanza kabisa uliotajwa kuhusiana na ujumbe wa Ufunuo wa Yesu Kristo katika Ufunuo sura ya kwanza, aya ya kwanza. Kutoka kwa Baba, kwa Mwana, kwa malaika, kwa nabii, kisha kwa kanisa. Mchakato ambao Kristo anazungumza na wanadamu ni uelewa muhimu anaotaka kuufunua ndani ya ujumbe wa onyo la mwisho. Hili linawiana na msisitizo katika uwasilishaji wa ujumbe wa malaika wa kwanza na wa tatu.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

Ujumbe wa malaika wa kwanza unawakilishwa na William Miller. Miller alikuwa na sifa kadhaa za kinabii zinazopaswa kutambuliwa. Alikuwa “Baba” wa harakati hiyo, ambayo kwa mtazamo wa Alfa na Omega inahitaji kuwapo mwana. Aliwakilisha harakati iliyoitwa “Millerite,” jina ambalo ni neno la aina ya mwamba. Alitumika kuandaa mkusanyo wa kanuni za kibiblia za kutafsiri unabii. Kanuni hizo zikawa sehemu muhimu ya uwasilishaji wa ujumbe wa Roho wa Mungu, ama ukakataliwa au kukubaliwa kadiri kizazi cha Miller kilivyochagua kubaki katika hali yao ya Laodikia ya upumbavu au kuwa Wafiladelfia wenye hekima. Akiwa baba wa ujumbe wa malaika wa kwanza, anafananisha harakati itakayohubiri ujumbe wa malaika wa tatu, na ufahamu wa harakati hiyo kuhusu ujumbe huo utaongozwa na mkusanyo maalum wa kanuni za kibiblia za kutafsiri unabii ambazo zitauthibitisha ujumbe wa malaika wa tatu kwa uthabiti kama vile Miller alivyotumika kuuthibitisha ujumbe wa malaika wa kwanza. Mungu habadiliki kamwe, Yesu Kristo yule yule jana, leo na hata milele.

> Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

> Msidanganyike, ndugu zangu wapenzi. Kila kipawa kilicho chema na kila zawadi iliyo kamilifu hutoka juu, hushuka kutoka kwa Baba wa mianga, ambaye kwake hakuna kubadilika, wala kivuli cha kugeuka. Kwa mapenzi yake mwenyewe alituzaa kwa neno la kweli, ili tuwe kama limbuko la viumbe vyake. Yakobo 1:16-18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

Iwe mwanzoni au mwishoni mwa Uadventista, ujumbe wa Roho wa Mungu unaowakilishwa na mafuta hupitishwa kupitia mashahidi wawili. Hapo mwanzo, pamoja na wafuasi wa Miller, mashahidi wawili walikuwa Agano la Kale na Agano Jipya, na mwishoni ni Biblia na Roho ya Unabii. Hii ndiyo sababu Yohana, ambaye anaonyesha kwa ukamilifu zaidi mwisho wa watu wa Mungu katika siku za mwisho za hukumu ya uchunguzi, alikuwa kisiwani Patmo.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Mimi Yohana, ambaye pia ni ndugu yenu, na mshirika katika dhiki, na katika ufalme na uvumilivu wa Yesu Kristo, nilikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo. Ufunuo 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Mazingira ya kinabii ya Patmo yanaonyesha kwamba Yohana anateswa. Alikuwa akiteswa kwa sababu alipokea ujumbe wa Roho wa Mungu unaoutambulisha Ufunuo wa Yesu Kristo kupitia Biblia na Roho ya Unabii.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Mateso ya watu wa Mungu wa 'siku za mwisho' yanaonyeshwa pia katika Ufunuo sura ya kumi na moja wakati mashahidi wawili wanauawa mitaani, na kila mtu anasherehekea kifo chao. Katika sura ya kumi na moja mashahidi hao wawili ni Eliya na Musa. Walitoa ushuhuda wao kwa miaka mitatu na nusu, kisha wakauawa, lakini baada ya hapo wakafufuliwa.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Manabii wote huzungumzia zaidi siku za mwisho kuliko wanavyozungumzia historia zao wenyewe; kwa hiyo, kama kuna kitabu chochote kinachozungumzia siku za mwisho, basi ni kitabu cha Ufunuo, ambacho ndicho mahali vitabu vyote vya Biblia hukutana na kuhitimishwa. Hivyo basi lazima kuwe na “ujumbe” katika siku za mwisho ambao unauawa, na baadaye kufufuliwa. Ufunuo kumi na moja ulionyesha historia ya Mapinduzi ya Ufaransa, lakini zaidi ya hapo unaonyesha moja kwa moja shambulio dhidi ya ujumbe wa malaika wa tatu katika siku za mwisho. Ujumbe na harakati zilizofananishwa na ujumbe na harakati za Miller zilipata shambulio hilo na zikafa tarehe 18 Julai 2020. Kulingana na Ufunuo kumi na moja, shambulio hilo lingetekelezwa na mnyama aliyepanda kutoka kwenye shimo lisilo na mwisho.

> 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. Revelation 11:8, 9.

> Na watakapokuwa wamemaliza ushuhuda wao, yule mnyama atokaye kutoka katika shimo lisilo na mwisho atawapiga vita, atawashinda, na kuwaua. Na miili yao iliyokufa italala katika barabara ya mji ule mkubwa, uitwao kwa roho Sodoma na Misri, mahali ambapo Bwana wetu pia alisulubiwa. Ufunuo 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

Dada White anatueleza kwamba "shimo lisilo na mwisho" linawakilisha udhihirisho mpya wa nguvu za kishetani.

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> "‘Watakapokwisha [wanapomaliza] kutoa ushuhuda wao.’ Kipindi ambacho mashahidi wawili walipaswa kutabiri wakiwa wamevaa mavazi ya gunia kilimalizika mwaka 1798. Walipokuwa wakikaribia mwisho wa kazi yao kwa maficho, vita vilipaswa kufanywa dhidi yao na nguvu iliyowakilishwa kama ‘mnyama atokaye katika shimo lisilo na mwisho.’ Katika mataifa mengi ya Ulaya, mamlaka zilizotawala Kanisani na Serikalini kwa karne nyingi zilikuwa zimedhibitiwa na Shetani, kupitia taasisi ya Upapa. Lakini hapa kunaonyeshwa dhihirisho jipya la nguvu za kishetani." The Great Controversy, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

Kuna nguvu tatu zilizotambuliwa katika kitabu cha Ufunuo zinazotoka katika shimo lisilo na mwisho; ya kwanza iliyotajwa ni Uislamu katika Ufunuo sura ya tisa aya ya pili, ya pili ni ukanamungu wa Mapinduzi ya Ufaransa katika sura ya kumi na moja aya ya nane, na ya tatu ni Roma ya kisasa katika sura ya kumi na saba aya ya nane. “Udhihirisho mpya” katika siku za mwisho, ambao hautashambulia tu harakati iliyofananishwa na harakati ya Wamilerite bali pia dunia, ni uamsho bandia wa Mwito wa Usiku wa Manane bandia unaojulikana kama “Woke-ism.” Woke-ism inawakilisha “udhihirisho mpya wa nguvu za kishetani” unaoungwa mkono na mpinga-Kristo Mjesuiti wa sasa, na unaendelezwa kupitia wafanyabiashara, viongozi wa kisiasa wa Umoja wa Mataifa, wawakilishi wa kiliberali katika makanisa yaliyoanguka ya Uprotestanti nchini Marekani, na Chama cha Democratic kwa kushirikiana na Warepublican wa RINO, ambao aidha wanakuza au huruhusu kuendelezwa kwa aina zote za mitindo potovu ya maisha ya jamii ya mashoga kama inavyowakilishwa katika sura ya kumi na moja kama “Sodoma.” Nguvu hizi tatu ndizo zinazoiongoza dunia hadi Har-Magedoni, na pia zinawakilishwa na “Misri,” ishara ya ukanamungu na udunia. Zikiwa zimejikita katika machafuko ya Mapinduzi ya Ufaransa, ambayo ni kipengele kingine cha nguvu hizi tatu zinazounda kile ambacho Dada White anachokiita “muungano mwovu,” ama zinakuza moja kwa moja au huruhusu Woke-ism. Woke-ism ni bandia ya kishetani ya uamsho wa wanawali kumi. Tuna mengi zaidi ya kujadili katika mwelekeo huu, lakini kwanza tunahitaji kushughulikia matokeo ya mauaji barabarani yaliyotekelezwa tarehe 18 Julai, 2020.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Na pia, msomaji mpendwa, tafadhali elewa kwamba siungi mkono chama cha Republican. Hakuna itikadi yoyote ya kisiasa ambayo nina imani nayo. Ninachoangazia tu ni mienendo ya kinabii iliyopo Marekani, Umoja wa Mataifa na Upapa. Mienendo hiyo itashughulikiwa kwa kina zaidi tutakapoanza kushughulikia moja kwa moja zile pembe mbili zinazoenda sambamba kuanzia 1798 hadi sheria ya Jumapili.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

Itikadi ya ‘woke’ ya kishetani inayowakilisha Kilio cha Usiku wa Manane bandia hutangulia Kilio cha Usiku wa Manane halisi, na kabla ya wakati wa Kilio cha Usiku wa Manane cha kweli, wale waliouawa mitaani hatimaye kila mmoja atakuwa ama bikira mjinga au bikira mwenye hekima. Kipindi ambacho tabia zetu zinafungwa ili kuwekwa ama katika kifungu kilichokusudiwa kwa moto wa maangamizi au katika kifungu cha ghala la mbinguni kimewasili sasa.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

Dada White anaonyesha kwamba katika kipindi cha kusubiri, wanawali wapumbavu wa historia ya Wamileraiti walitikia kukatishwa tamaa kulikojaribu kwa njia tofauti na wanawali wenye hekima, hivyo kuashiria kwamba kufikia kipindi cha kusubiri tabia zao tayari zilikuwa zimeshaamuliwa. Lakini ushuhuda wa Yeremia hutufahamisha kwamba tunaweza kuchagua kumrudia Mungu, naye si tu kwamba atarejea kwetu, bali atatufanya tuwe ukuta wa shaba uliowekwa boma dhidi ya waovu na wenye kutisha tunapotumiwa kama msemaji wake katika mzozo utakaofuata. Ni katika hatua hiyo ya kinabii ndipo Yesu anaahidi kutufariji. Huu ndio umuhimu wa sura nne za Yohana zilizowekwa ndani ya historia yetu ya sasa.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

Mafuta ni Roho Mtakatifu, ni tabia na ni ujumbe wa Roho wa Mungu. Roho wa Mungu ni "Mfariji." Kama vile Mungu aliupenda ulimwengu hata akamtoa Mwana wake wa pekee, na kama vile Yesu alitolea kafara hali yake ya uungu ili kwa hiari akubali ubinadamu alioumba kuwa sehemu ya Yeye mwenyewe milele, vivyo hivyo Roho Mtakatifu anayetolewa katika kipindi hiki atadumu pamoja nasi milele.

> If ye love me, keep my commandments. 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. John 14:15–18.

> Mkinipenda, zishikeni amri zangu. Nami nitamwomba Baba, naye atawapa Mfariji mwingine, ili akae pamoja nanyi milele; yaani Roho wa kweli; ambaye ulimwengu hauwezi kumpokea, kwa kuwa haumwoni wala haumjui; lakini ninyi mnamjua, kwa maana anakaa pamoja nanyi, tena atakuwa ndani yenu. Sitawaacha bila faraja; nitakuja kwenu. Yohana 14:15-18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Dhabihu ya Roho ya kuchagua kukaa na wanadamu milele iko sambamba na dhabihu ya nafsi nyingine mbili za watatu wa mbinguni. Pengine kilicho cha umuhimu sawa na dhabihu ya Roho katika utayari wake wa kuishi ndani ya kila mmoja wa waliokombolewa milele ni kwamba ujio wa “Mfariji” katika historia hii maalum unatambulisha wakati ambao watu wa Mungu wanatiwa muhuri kwa umilele.

> And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

> Wala msimhuzunishe Roho Mtakatifu wa Mungu, ambaye kwa yeye mliotiwa muhuri hata siku ya ukombozi. Waefeso 4:30.

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

Katika historia ambayo ahadi ya Mfariji inatimizwa kikamilifu, ambayo ni historia ya wale mia arobaini na nne elfu, Roho "atakaa" ndani yetu "milele." Kila Mkristo aliyekidhi masharti ya injili alipokea Roho Mtakatifu na hivyo "akatiwa muhuri hata siku ya ukombozi," lakini kutiwa muhuri huko kunaashiria tu wakati ambapo mia arobaini na nne elfu watatiwa muhuri katika historia hii ya sasa. Katika Waefeso wale waliotiwa muhuri hata siku ya ukombozi wanapinganishwa na wale wanao "mhuzunisha" "Roho Mtakatifu." Wanamhuzunisha Roho Mtakatifu kwa kukataa kupokea mawasiliano ya Roho wa Mungu, na hivyo wanakataa mafuta ya dhahabu. Wakati Kristo anapoahidi kututumia "Mfariji" "Roho wa kweli" katika kipindi hiki cha kukatishwa tamaa, anaahidi kuweka muhuri wake juu yetu, na muhuri wake unawakilisha kuzishika amri zake, hasa amri ya Sabato, ambayo ndiyo siku ambayo Yohana alipokea ufunuo na ambayo ndiyo suala linalokaribia kuikabili dunia.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Kutiwa muhuri kwa wanawali wenye hekima kunatimia kabla ya jaribio la Sheria ya Jumapili, kwa maana ni hapo ndipo tabia za wenye hekima na za wapumbavu zitajidhihirisha; na tabia haijengwi wakati wa dhiki, hujidhihirisha tu. Kutiwa muhuri kunawakilisha, pamoja na mambo mengine, mabadiliko kutoka katika nia ya Mlaodikia hadi katika nia ya Mfiladelfia. Tatizo ni kwamba ili mabadiliko hayo yatimie, jaribio la kwanza kwa kila mmoja wetu ni kuelewa kwa dhati kwamba hadi sasa tumekuwa Walaodikia; maana kama Walaodikia, msimamo wetu mkuu wa kiroho ni kwamba kila kitu kiko sawa, ilhali kwa kweli kila kitu kiko vibaya kabisa. Msimamo huo lazima uwekwe kando; ni mojawapo ya vitu viovu vinavyopaswa kutenganishwa na vile vya thamani.

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

> Mara tu watu wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao—si muhuri wala alama yoyote inayoonekana, bali ni kukaa imara katika kweli, kiakili na kiroho, kiasi kwamba hawawezi kutikiswa—mara tu watu wa Mungu watakapotiwa muhuri na kuandaliwa kwa mtikisiko, huo utakuja. Hakika, tayari umeanza; hukumu za Mungu sasa ziko juu ya nchi, kutupa onyo, ili tujue kinachokuja. Maelezo ya Biblia ya Waadventista wa Sabato, juzuu ya 4, 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

"Mfariji" ambaye Yesu anawaahidi wanafunzi Wake, anayewafariji wakati wa kuvunjika moyo, huwaongoza watu Wake katika kweli yote; na ni kupitia "kujiimarisha katika kweli" ndipo tunatiwa muhuri. "Kweli" ambayo watu wa Mungu wanapaswa kujiimarisha ndani yake wakati huu ni ile "kweli" inayofunguliwa muhuri muda mfupi kabla ya mlango wa rehema kufungwa, kwa maana "wakati umekaribia." Kweli hiyo ndiyo muundo wa historia iliyofichwa ya ngurumo saba, na historia hiyo iliyofichwa inatambua historia ambamo Ufunuo wa Yesu Kristo unafunguliwa. Historia iliyofichwa ya ngurumo saba itatimia hasa wakati ile "kweli" inayowakilishwa kama historia iliyofichwa inapofunguliwa muhuri. Kufunguliwa kwa muhuri wa ile "kweli" ndiko kunakowatia muhuri wale wanaopokea ujumbe uliokuwa umefungwa kwa muhuri hapo kabla.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

Watu wa Mungu wanatiwa muhuri katika paji la uso wao mapema kabla ya kutikiswa kwa mataifa yenye hasira kunakotokea wakati wa sheria ya Jumapili, na hivyo kuanzisha maangamizi ya kitaifa. Ufunuo wa Yesu Kristo ni "maneno ya unabii wa" kitabu cha Ufunuo ambayo hayapaswi tena kutiwa muhuri, kwa maana wakati umekaribia. Ni kweli ambayo sasa inapaswa kusomwa, kusikilizwa, na kuliko vyote kuishika, ili tubarikiwe.

> Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.

> Yuda, si Iskariote, akamwambia, Bwana, imekuwaje ya kuwa utajidhihirisha kwetu, wala si kwa ulimwengu? Yesu akajibu, akamwambia, Mtu akinipenda, atayashika maneno yangu; na Baba yangu atampenda, nasi tutamjia na kufanya maskani kwake. Yeye asiyenipenda hayashiki maneno yangu; na neno mnalolisikia silo langu, bali la Baba aliyenituma. Mambo haya nimewaambia nikiwa bado pamoja nanyi. Lakini Mfariji, ndiye Roho Mtakatifu, ambaye Baba atamtuma kwa jina langu, atawafundisha mambo yote, na atawakumbusha yote niliyowaambia. Yohana 14:22-26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Kwa wale wanaoshika ujumbe unaofunguliwa, ahadi ni kwamba Mfariji atatu "fundisha" "mambo yote" "yoyote" ambayo Yesu amesema "kwenu." Hii ndiyo ahadi iliyotimizwa kwa wanafunzi wa Emmaus na kisha wanafunzi kumi na mmoja. Kristo alipoondoa mkono wake kutoka kwa "kuzuiliwa" kwa macho ya wanafunzi wa Emmaus na kisha "akafungua" "ufahamu" wa wale wanafunzi kumi na mmoja ili waweze kikamilifu "kuelewa Maandiko," alikuwa akiweka kumbukumbu ya ahadi kwa wale wanaoishi katika "siku za mwisho" ambao watarudi kutoka katika kukatishwa tamaa kwao, watatubu hali yao ya Laodikia na kukubali "kweli." "Mfariji" katika "siku za mwisho" "ataleta mambo yote katika" "kumbukumbu" yetu anapotufundisha "mambo yote." Kama ilivyo muhimu kuleta kweli za zamani katika kumbukumbu yetu anapotufundisha mambo yote, pia "atatuonyesha mambo yatakayokuja."

> 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.

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

Kwa wakati huu Mfariji atatuongoza katika "kweli," "kutufundisha mambo yote," ikijumuisha "mambo yajayo," kwa maana sasa Yesu bado anayo "mambo mengi ya kutuambia." Mambo hayo, iwe ni yale yatokayo katika "kumbukumbu" zetu, "mambo yajayo" au yale "mambo" mengi ambayo "bado" anayo ya kutuambia, ndiyo yanayotutia muhuri kwa ajili ya dhiki ijayo. Hufanya hivyo, kwa maana kweli yake inawakilisha nguvu yake ya uumbaji. Anatutia muhuri kabla ya dhiki ijayo, kwa kuwa anakusudia tuonywe mapema kuhusu kipindi kikubwa zaidi cha mateso dhidi ya watu Wake ambacho kimewahi kutokea katika historia takatifu. Mateso hayo yanaonyesha wazi kwamba maneno na matendo tuliyoyafanya zamani yatakumbukwa na kutumiwa dhidi yetu kama vile maneno ya Kristo yalivyopotoshwa dhidi yake. Hata hivyo tunapaswa kuwasilisha ujumbe huo kama ushuhuda dhidi ya uasi wao, kama ilivyoonyeshwa na Ezekieli na Kristo.

> 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.

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

"Roho wa kweli" ambaye ni "Mfariji" ata "kumshuhudia" Kristo, ambaye ni "kweli". Na "kweli" ndiyo Alfa na Omega, wa kwanza na wa mwisho, mwanzo na mwisho. Historia iliyofichwa ya mingurumo saba ambayo sasa inaondolewa muhuri ndiyo ujumbe wa kutiwa muhuri wa wale mia moja arobaini na nne elfu. Baada ya tarehe 18 Julai 2020, Yeremia anatupatia mfano ili tuchague kurudi kwake Yeye aliyetupenda kwanza. Katika kutekeleza kazi hiyo ya kurejea tunao wajibu wa kutenganisha kilicho cha thamani na kilicho kibaya. Ikiwa tutaifanyia kazi wokovu wetu, kwa hofu na kutetemeka, na tukakamilisha kazi hiyo, tutatiwa muhuri na mara moja tutaingia katika dhiki kuu kuliko zote katika historia ya dunia. Pia tutakuwa na fursa ya kuipitia historia ambayo manabii, wafalme na watu wenye haki wametamani kuiona.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Wale watakaochukua kazi hiyo na kurejea "watatembea katika nuru itokayo katika kiti cha enzi cha Mungu," na kwa "njia ya malaika kutakuwa na mawasiliano ya kudumu kati ya mbingu na dunia," ambayo ndiyo mchakato wa mawasiliano uliotajwa katika aya ya kwanza ya kitabu cha Ufunuo.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> Si wote ulimwenguni wamejiunga na adui dhidi ya Mungu. Si wote wamekuwa wasio waaminifu. Wapo wachache waaminifu walio wa kweli kwa Mungu; kwa maana Yohana anaandika: 'Hapa ndipo wale wazishikao amri za Mungu, na imani ya Yesu.' Ufunuo 14:12. Hivi karibuni vita vitapiganwa vikali kati ya wale wanaomtumikia Mungu na wale wasiomtumikia Yeye. Hivi karibuni yote yanayoweza kutikiswa yatatikiswa, ili yale yasiyoweza kutikiswa yabaki.

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> Shetani ni msomaji wa Biblia mwenye bidii. Anajua kwamba muda wake ni mfupi, na anatafuta kwa kila njia kuipinga na kuivuruga kazi ya Bwana juu ya dunia hii. Haiwezekani kutoa wazo lolote la uzoefu wa watu wa Mungu watakaokuwa hai duniani wakati utukufu wa mbinguni na kurudiwa kwa mateso ya zamani vitakapochangamana. Watatembea katika nuru itokayo kwenye kiti cha enzi cha Mungu. Kwa njia ya malaika kutakuwa na mawasiliano ya kudumu kati ya mbingu na dunia. Na Shetani, akiwa amezungukwa na malaika waovu, na akidai kuwa Mungu, atafanya miujiza ya kila namna, ili kudanganya, ikiwezekana hata wateule wenyewe. Watu wa Mungu hawatapata usalama wao katika kutenda miujiza, kwa kuwa Shetani ataiga miujiza itakayofanywa. Watu wa Mungu waliothibitishwa kwa majaribu watapata nguvu yao katika ishara iliyotajwa katika Kutoka 31:12-18. Wanapaswa kusimama juu ya neno lililo hai: ‘Imeandikwa.’ Huu ndio msingi wa pekee ambao wanaweza kusimama imara juu yake. Wale waliovunja agano lao na Mungu siku hiyo watakuwa bila Mungu na bila tumaini.

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> Waabudu wa Mungu watajitofautisha hasa kwa kuitunza amri ya nne, kwa kuwa hii ndiyo ishara ya uwezo wa uumbaji wa Mungu na ushuhuda wa haki Yake ya kupokea heshima na ibada ya mwanadamu. Waovu watatambulika kwa juhudi zao za kubomoa kumbukumbu ya Muumba na kuitukuza taasisi ya Roma. Katika suala la mzozo huo, Ukristo wote utagawanywa katika makundi mawili makuu: wale wanaoshika amri za Mungu na imani ya Yesu, na wale wanaoabudu yule mnyama na sanamu yake, na kuipokea chapa yake. Ijapokuwa kanisa na dola vitaunganisha nguvu zao ili kuwalazimisha wote, 'wadogo kwa wakubwa, matajiri na maskini, walio huru na watumwa,' kuipokea chapa ya yule mnyama, bado watu wa Mungu hawataipokea. Ufunuo 13:16. Nabii wa Patmo anaona 'wale waliopata ushindi juu ya yule mnyama, na juu ya sanamu yake, na juu ya chapa yake, na juu ya hesabu ya jina lake, wakiwa wamesimama juu ya bahari ya kioo, wakiwa na vinubi vya Mungu,' na wakiimba wimbo wa Musa na wa Mwanakondoo. Ufunuo 15:2.

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

> "Mitihani na majaribu ya kutisha yanawasubiri watu wa Mungu. Roho ya vita inazichochea mataifa kutoka mwisho mmoja wa dunia hadi mwingine. Lakini katikati ya wakati wa taabu unaokuja — wakati wa taabu ambao haujawahi kuwako tangu palipokuwapo taifa — watu wateule wa Mungu watasimama bila kutikisika. Shetani na jeshi lake hawawezi kuwaharibu, kwa kuwa malaika wenye nguvu kuu watawalinda." Ushuhuda, juzuu ya 9, 15-17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Inafaa kutambua kwamba kifungu hiki ndicho mwisho wa sura inayoanza ukurasa wa kumi na moja wa Ushuhuda juzuu ya tisa, ambayo inaweza kutambuliwa kuwa inawakilisha tisa-kumi na moja. Inafaa pia kutambua kwamba kichwa kinamhusu Bwana-arusi ajaye, na pia chati za Habakuki, ambako Paulo alichota mstari aliouandika katika kitabu cha Waebrania. Mwanzo wa sura hiyo unaashiria historia iliyoanza tarehe 11 Septemba 2001, vibao viwili vya agano la unabii lililoingiwa mwanzoni mwa Uadventista, na kwamba kichwa ni mzozo wa mwisho, unaotambua mwito wa mwisho wa usiku wa manane. Mwisho wa sura uko katika mwafaka kamili na mwanzo, kwa kuwa mwanzo na mwisho vyote vinashughulikia mzozo wa mwisho.

> “Section 1—For the Coming of the King

> Sehemu ya 1 - Kwa ajili ya ujio wa mfalme

> “Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> "Bado kitambo kidogo, na Yeye ajaye atakuja, wala hatakawia.' Waebrania 10:37.

> “The Last Crisis

> Mgogoro wa Mwisho

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

> Tunaishi katika nyakati za mwisho. Ishara za nyakati zinazotimia kwa haraka zinatangaza kwamba kuja kwa Kristo kuko karibu sana. Siku tunazoishi ni za uzito na umuhimu mkubwa. Roho ya Mungu inaondolewa polepole lakini kwa hakika kutoka duniani. Tauni na hukumu tayari zinaangukia wale wanaodharau neema ya Mungu. Maafa ya nchi kavu na baharini, hali ya jamii isiyotulia, na vitisho vya vita, ni dalili za kutisha. Zinabashiri matukio makubwa mno yanayokaribia. Ushuhuda, juzuu ya 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Ikiwa tutarudi na kukubali mwito wa juu wa kuwa "kinywa" cha Mungu kama ilivyoakilishwa na Yeremia, tutashiriki hivi karibuni sana katika mkusanyiko mkubwa zaidi wa historia takatifu.

> “He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

> Akawaambia pia maneno ya tumaini na ujasiri. “Msifadhaike mioyo yenu,” akasema; “Mnamwamini Mungu, niaminini mimi pia. Nyumbani mwa Baba Yangu mna makao mengi; kama isingekuwa hivyo, ningewaambia. Ninakwenda kuwaandalia mahali. Na ikiwa nikienda na kuwaandalia mahali, nitarudi tena, na nitawapokea kwangu; ili nilipo mimi, nanyi muwe hapo pia. Na niendako mnajua, na njia mnajua.” Yohana 14:1-4. Kwa ajili yenu nilikuja duniani; kwa ajili yenu nimekuwa nikifanya kazi. Nitakapoondoka nitaendelea kufanya kazi kwa bidii kwa ajili yenu. Nilikuja ulimwenguni kujifunua kwenu, ili mpate kuamini. Ninakwenda kwa Baba Yangu na wenu ili kushirikiana naye kwa niaba yenu.

> “‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

> "'Amin, amin, nawaambia, yeye aniaminiye Mimi, kazi nizifanyazo naye pia atazifanya; tena kazi kubwa kuliko hizi atazifanya; kwa sababu Mimi naenda kwa Baba Yangu.' Yohana 14:12. Kwa hili, Kristo hakumaanisha kwamba wanafunzi wangefanya jitihada za juu zaidi kuliko alizozifanya Yeye, bali kwamba kazi yao ingekuwa ya upana mkubwa zaidi. Hakuwa akirejelea tu utendaji wa miujiza, bali mambo yote ambayo yangetokea chini ya uongozi wa Roho Mtakatifu. 'Atakapokuja Mfariji,' akasema, 'ambaye nitampeleka kwenu kutoka kwa Baba, yaani Roho wa kweli, atokaye kwa Baba, atanishuhudia; nanyi pia mtatoa ushuhuda, kwa sababu mmekuwa pamoja nami tangu mwanzo.' Yohana 15:26, 27."

> “Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

> Kwa namna ya ajabu, maneno haya yalitimia. Baada ya kushuka kwa Roho Mtakatifu, wanafunzi walijazwa upendo mwingi kwa Yeye na kwa wale aliowafia, kiasi kwamba mioyo iliyeyushwa na maneno waliyosema na maombi waliyoyaomba. Walizungumza katika uweza wa Roho; na chini ya mvuto wa uweza huo, maelfu waliongoka. Matendo ya Mitume, 21, 22.

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