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# The Hidden History of Verse Forty - Number Three

Historia Iliyofichika ya Aya ya Arobaini - Namba Tatu

The Sunday Law and the Prophetic Journey: From the Patriot Act to the Final Test

Sheria ya Jumapili na Safari ya Kinabii: Kuanzia Patriot Act hadi Jaribio la Mwisho

Author

Jeff Pippenger

Published

September 22, 2024

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> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> Kwa amri itakayotekeleza taasisi ya upapa kinyume cha sheria ya Mungu, taifa letu litajitenga kabisa na haki. Uprotestanti utakaponyoosha mkono wake kuvuka mwanya kushika mkono wa mamlaka ya Kirumi, utakapovuka shimo kuu kushikana mikono na Uspiritizimu, na wakati ambapo, chini ya ushawishi wa muungano huu wa mara tatu, nchi yetu itakapokataa kila kanuni ya Katiba yake kama serikali ya Kiprotestanti na ya jamhuri, na kuweka mipango ya kueneza uongo na udanganyifu wa kipapa, ndipo tutajua kwamba wakati umefika wa utendaji wa ajabu wa Shetani, na kwamba mwisho umekaribia.

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

> Kama vile kukaribia kwa majeshi ya Warumi kulivyokuwa ishara kwa wanafunzi kuhusu uharibifu uliokaribia wa Yerusalemu, vivyo hivyo uasi wa imani huu unaweza kuwa ishara kwetu kwamba uvumilivu wa Mungu umefikia kikomo, kwamba kipimo cha uovu wa taifa letu kimejaa, na kwamba malaika wa rehema yuko karibu kuondoka, asirudi tena. Ndipo watu wa Mungu watatumbukizwa katika yale mandhari ya mateso na dhiki ambayo manabii wameyafafanua kama wakati wa taabu ya Yakobo. Vilio vya waaminifu wanaoteswa vinapanda mbinguni. Na kama vile damu ya Abeli ilivyolia kutoka ardhini, zipo pia sauti zinazomlilia Mungu kutoka makaburi ya wafiadini, kutoka makaburi ya baharini, kutoka mapango ya milimani, kutoka vyumba vya chini ya ardhi vya makonventi: 'Hata lini, Ee Bwana, Mtakatifu na wa kweli, hutahukumu wala kulipiza kisasi damu yetu juu yao wakaao juu ya nchi?'

> “The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

> Bwana anafanya kazi Yake. Mbingu yote iko katika msisimko. Hakimu wa dunia yote yuko karibu kuinuka na kutetea mamlaka Yake yaliyodhalilishwa. Alama ya ukombozi itawekwa juu ya watu wanaoshika amri za Mungu, wanaoheshimu sheria Yake, na wanaokataa alama ya mnyama au ya sanamu yake.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

> Mungu amefunua yatakayotukia katika siku za mwisho, ili watu Wake waandaliwe kusimama dhidi ya dhoruba ya upinzani na ghadhabu. Wale ambao wameonywa kuhusu matukio yaliyo mbele yao hawapaswi kukaa kwa utulivu wakitarajia dhoruba inayokuja, wakijifariji kwamba Bwana atawalinda waaminifu Wake siku ya taabu. Tunapaswa kuwa kama watu wanaomngoja Bwana wao, si katika matarajio yasiyo na kazi, bali katika kazi ya bidii, kwa imani isiyotetereka. Sio wakati sasa kuruhusu akili zetu kushughulishwa sana na mambo madogo yasiyo ya umuhimu mkubwa. Wakati watu wamelala, Shetani yuko makini akiandaa mambo ili watu wa Bwana wasipate rehema wala haki. Harakati ya Jumapili sasa inapenya gizani. Viongozi wanaficha suala la kweli, na wengi wanaojiunga na harakati hiyo wenyewe hawaoni mkondo wa ndani unaelekea wapi. Madai yake ni ya upole na yanayoonekana kuwa ya Kikristo, lakini itakaponena itadhihirisha roho ya joka. Ni wajibu wetu kufanya yote tuyayawezayo ili kuzuia hatari inayotishia. Tujitahidi kuondoa mawazo yenye upendeleo kwa kujionyesha kwa mwanga unaofaa mbele ya watu. Tunapaswa kuwawekea mbele yao suala la kweli lililo mezani, hivyo kuweka pingamizi lenye ufanisi zaidi dhidi ya hatua za kuzuia uhuru wa dhamiri. Tunapaswa kuchunguza Maandiko na kuwa na uwezo wa kutoa sababu ya imani yetu. Asema nabii: 'Waovu watafanya uovu; wala hakuna waovu atakayefahamu; bali wenye hekima watafahamu.' Ushuhuda, juzuu ya 5, 451, 452.

When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.

Wakati “harakati ya Jumapili” itakapoongea, itafichua roho ya joka. Aya nne zinabainisha kwamba wakati wa sheria ya Jumapili Marekani “itajitenga kabisa na haki.” Wakati wa sheria ya Jumapili “wakati umefika wa utendaji wa ajabu wa Shetani.” Wakati wa sheria ya Jumapili muungano wa mara tatu unakamilishwa. Wakati wa sheria ya Jumapili Marekani “inaukanusha kila kanuni ya Katiba yake kama serikali ya jamhuri ya Kiprotestanti,” na pia “inaweka utaratibu wa kueneza uongo na udanganyifu wa kipapa.” Sheria hiyo ya Jumapili ni “ishara kwetu kwamba kikomo cha uvumilivu wa Mungu kimefikiwa, kwamba kipimo cha uovu wa taifa letu kimejaa, na kwamba malaika wa rehema yuko karibu kupaa, asirudi tena.” Ishara hiyo iliakisiwa na onyo alilotoa Yesu akitaja chukizo la uharibifu lililotajwa na nabii Danieli. Ndipo pale ambapo sala ya mashahidi wa muhuri wa tano wanaouliza, “Hata lini, Ee Bwana, Mtakatifu na wa kweli, hutahukumu na kulipiza kisasi damu yetu juu ya wale wakaao duniani?” inatimizwa. Pia ni katika alama ya njia hiyo ndipo wanawali wapumbavu na wenye busara wanadhihirisha tabia zao.

At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.

Wakati wa sheria ya Jumapili, Marekani “inakataa kila kanuni ya Katiba yake.” Kipindi ambacho kazi hii ilitekelezwa kilianza na Patriot Act mwaka 2001. Kipindi kuanzia 2001 hadi sheria ya Jumapili kinawakilisha mchakato wa hatua kwa hatua wa kukataa Katiba. Kazi hiyo ya hatua kwa hatua inalingana na mstari wa unabii ambamo uundaji wa mfano wa mnyama unakamilishwa. Mstari wa mfano wa mnyama unaweza kuonekana mgumu kidogo, lakini ugumu huo unastahili kueleweka. Kinachofanya mstari wa mfano wa mnyama kuwa mgumu ni kwamba unawakilisha mistari miwili.

For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.

Kwa mnyama wa nchi, mistari hiyo miwili ni pembe za ujamhuri na Uprotestanti. Pembe hizo mbili huungana katika uhusiano wa kanisa na dola, na hivyo kutimiza uundaji wa sanamu ya mnyama. Hivyo, mstari wa uundaji wa sanamu ya mnyama una mistari miwili ndani ya mstari mmoja, kwa maana pembe za ujamhuri na Uprotestanti huenda sambamba katika historia, lakini kila moja pia ina mstari wake maalum wenye ushuhuda wake wa kinabii wa kutoa. Mstari mmoja wa kinabii, wenye mada mbili zinazoenda sambamba, ni mgumu zaidi kuliko tu kuweka alama za njia za vitendo vya kisiasa vinavyowakilisha usemi unaohusishwa na Katiba.

The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.

Mistari miwili ya pembe za Republican na za Kiprotestanti inakuwa changamano zaidi kwa sababu ya ukweli wa kinabii kwamba ndani ya pembe ya Republican kuna historia ya mapambano kati ya Wademokrasia wanaounga mkono utumwa na Warepublican wanaopinga utumwa; na zaidi ya hapo kwamba ndani ya pembe ya Kiprotestanti kuna mchakato wa majaribu unaoendelea unaowafuata wanawali wenye hekima na wapumbavu ndani ya historia ya pembe ya Kiprotestanti. Hata hivyo, ni muhimu sana kujikita katika kweli hizi.

Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.

Ndani ya mkondo unaowakilishwa na pembe mbili za mnyama atokaye katika nchi kuna mfano sambamba wa ama kuundwa kwa tabia ya Kristo au tabia ya Shetani, ambao unalingana na ama kuunda taswira ya Kristo au taswira ya mnyama, kwa kuwa katika muktadha huu “mnyama” anawakilisha kiumbe aliyeumbwa, kinyume na Muumba. Uundaji wa sifa hizi hutendeka ndani ya kila mtu, kwa maana wakati wa rehema unakapofungwa, kunakuwa na makundi mawili tu. Uundaji huo pia hukamilishwa kwa nje kupitia muungano kati ya mamlaka ya kipapa na Umoja wa Mataifa.

So, the testing time for formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.

Hivyo, wakati wa majaribu wa uundaji wa mfano wa mnyama ulianza mwaka 2001, nao unamalizika katika sheria ya Jumapili nchini Marekani. Katika kipindi hicho, historia ya kinabii ya pembe mbili za mnyama wa nchi inaonyesha mzozo wa ndani na wa nje katika kila moja ya pembe hizo, iwe wa kidini au wa kisiasa, na pia mapambano kati ya pembe hizo mbili zenyewe.

The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.

Sheria ya Jumapili nchini Marekani inawakilisha onyo la kukimbia ambalo Yesu alilitambua kama "chukizo la uharibifu." Sheria ya Jumapili nchini Marekani ni hitimisho la kipindi kilichoanza mwaka 2001. Patriot Act ilikuwa "chukizo la uharibifu kilichonenwa na Danieli", ambacho Yesu alikitambua kuwa ishara ya kukimbia uharibifu unaokuja.

The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.

Patriot Act inajumuisha nuru ya kinabii ya mwaka 1888, na Blair Bill. Basi Patriot Act pia, kwa namna ya kinabii, inajumuisha ufananisho wa sheria ya Jumapili, hivyo kipindi kuanzia mwaka 2001 kinaanza na sheria ya Jumapili kama ilivyofananishwa na 1888-Blair Bill, 2001-Patriot Act, na kinamalizika kwa sheria ya Jumapili.

The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.

Onyo la kuondoka mijini mnamo 2001 ni kielelezo cha onyo la kuikimbia Babeli wakati wa sheria ya Jumapili. Hukumu itakayoletwa juu ya Marekani wakati wa sheria ya Jumapili ni kielelezo cha hukumu itakayoletwa juu ya ulimwengu wote wakati Mikaeli atakaposimama na kipindi cha rehema kwa wanadamu kitakapofungwa. Saini ya Kristo kama Alfa na Omega inawakilishwa mara kwa mara ndani ya kweli zilizowakilishwa na Muswada wa Blair wa mwaka 1888, na yote ambayo 1888 inawakilisha, yakirudiwa mnamo 2001.

2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.

Mwaka 2001, uliowakilishwa kwa mfano na 1888, unawakilisha si tu ishara ya kukimbia kama inavyoonyeshwa na chukizo la uharibifu, bali pia uliwakilishwa na mwaka 66 BK na mzingiro wa Cestius. Mzingiro wa Tito mwaka 70 BK unawakilisha sheria ya Jumapili nchini Marekani. Sheria ya Jumapili nchini Marekani inawakilishwa na mwaka 321 na sheria ya kwanza ya Jumapili ya Konstantino, na mwaka 538 unawakilisha wakati ambapo taifa la mwisho duniani linakubali chapa ya mnyama.

2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.

2001 ni 1888, Cestius, na mwaka 66 BK. Sheria ya Jumapili ni Tito na miaka 70 na 321. 2001 pia ni ubatizo wa Yesu, na kushuka kwake katika Ufunuo sura ya kumi tarehe 11 Agosti 1840. Alama hizi zote zinachangia katika mstari wa Katiba.

The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.

Historia ya kinabii ya Marekani inakwenda sambamba na historia ya Uadventista. Mwaka 1798 upapa ulipokea jeraha la mauti, na mwaka 1798 ulikuwa wakati wa mwisho ambapo sehemu ya unabii wa Danieli iliyohusiana na historia ya malaika wa kwanza na wa pili wa Ufunuo kumi na nne ilivuliwa muhuri. Ndipo mwaka 1798, mwanzo wa kinabii wa Uadventista uliwekwa alama, na mwaka huohuo 1798 mnyama wa nchi mwenye pembe kama za mwana-kondoo akawa ufalme wa sita katika unabii wa Biblia.

1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.

Mwaka 1798 ulitanguliwa na alama tatu za njia za kinabii zilizohusishwa na mstari wa mnyama wa nchi, na hivyo pia na usemi wa Marekani na Katiba ya Marekani. Alama hizo tatu zilikuwa Tamko la Uhuru, lililotamkwa mwaka 1776, kisha Katiba mwaka 1789, na kisha Sheria za Wageni na Uchochezi za mwaka 1798.

Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.

Alama hizo tatu za njia zinashughulikia mstari wa kinabii wa Katiba na zinaashiria mwanzo wa ufalme wa sita wa unabii wa Biblia. Sheria ya Jumapili ndiyo mwisho wa utawala wa ufalme wa sita wa unabii wa Biblia, na hivyo basi ni lazima kwa ulazima wa kinabii kuwe na alama tatu za njia zinazotangulia mwisho, kama ilivyofananishwa na alama tatu za njia zilizotangulia mwanzo.

In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.

Mnamo 2001, wakati wa kuanguka kwa minara, Sheria ya Patriot inatiwa mfano na Mswada wa Blair wa 1888, pamoja na uasi wa dhahiri wa uongozi wa Waadventista katika Mkutano Mkuu wa Minneapolis. Uasi ambao malaika alimwambia Dada White kuwa ulitiwa mfano na uasi dhidi ya Musa uliofanywa na Kora, Dathani na Abiramu, pia unatiwa mfano na ubatizo wa Kristo mwaka 27 Baada ya Kristo, kuzuiliwa kwa Uislamu mnamo Agosti 11, 1840, na Tamko la Uhuru la mwaka 1776, pamoja na "chukizo la uharibifu, lililonenwa na nabii Danieli" kama ishara ya kukimbia ghadhabu inayokuja, kama ilivyowakilishwa na Cestius na mwaka 66 Baada ya Kristo.

If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.

Ikiwa bado unaweza kukumbuka kwamba mstari wa unabii tunaouzingatia sasa ni mstari wa Katiba ya Marekani, mistari yote ya unabii iliyotajwa hapo juu huchangia na kuthibitisha mada ya kinabii inayowakilishwa na mstari wa Katiba. Hata hivyo, mstari unaoonekana kuwa wenye uhusiano mpana zaidi ni ule wa kuundwa kwa sanamu ya mnyama. Sanamu ya mnyama ni sanamu ya mnyama wa kipapa, ambayo inawakilishwa kama mnyama ambaye mwanamke anatawala juu yake, jambo ambalo ni muunganiko wa kanisa na serikali, huku kanisa likidhibiti uhusiano huo. Ili Marekani iunde sanamu kwa yule mnyama, Uprotestanti uliopotoka lazima udhibiti serikali kiasi kwamba serikali itapitisha na kutekeleza sheria za kidini, na hatimaye sheria ya Jumapili.

As the process of forming the image of the beast is accomplished the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.

Kadiri mchakato wa kuunda sanamu ya mnyama unavyokamilika, Katiba, iliyoandikwa ikiwa na kanuni ya msingi ambayo Thomas Jefferson aliandika kama “utenganisho wa kanisa na serikali,” itapinduliwa. Wakati pembe ya Kiprotestanti inapokuwa na uwezo wa kuielekeza pembe ya Kirepublikani ili itekeleze amri za kidini, kiini chenyewe cha Katiba kinararuliwa, hivyo ndivyo ulivyo uhusiano wa kinabii kati ya mstari wa Katiba na mstari wa sanamu ya mnyama.

The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.

Kipindi ambacho sanamu ya mnyama inaundwa kilianza mwaka 2001, pamoja na Patriot Act, na kinaishia kwenye sheria ya Jumapili, wakati alama ya mnyama inalazimishwa. Katika kipindi hicho mvua ya mwisho hunyunyizwa, kwa maana mvua ya mwisho huanza kunyesha wakati malaika mwenye nguvu wa Ufunuo kumi na nane anaposhuka na kuangaza dunia kwa utukufu wake, jambo ambalo, kulingana na Dada White, lingetokea wakati majengo makubwa ya Jiji la New York yangeangushwa kwa mguso wa Bwana.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 21, 1891.

The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.

Kipindi cha unyunyiziaji wa mvua ya mwisho kinaashiria muda ambapo ngano na magugu ya kizazi cha mwisho cha Waadventista vinachujwa na kusafishwa. Uchujaji na usafishaji huo unaishia kwenye sheria ya Jumapili, na wanawali wenye hekima walio na mafuta wakati mgogoro wa sheria ya Jumapili unapowasili, wanatiwa muhuri, kisha Roho Mtakatifu anamiminwa bila kipimo hadi Mikaeli asimame na mlango wa rehema kwa wanadamu unafungwa.

During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.

Wakati wa kuundwa kwa sanamu ya mnyama nchini Marekani, mvua ya masika itanyesha kwa manyunyu, na wakati wa kuundwa kwa sanamu ya mnyama ulimwenguni, mvua ya masika itamiminwa bila kipimo.

In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.

Mnamo mwaka 2001, mtihani wa Kanisa la Waadventista wa Sabato la Laodikia ulianza, kama ilivyowakilishwa kwa mfano na Waprotestanti wa tarehe 11 Agosti 1840, na Israeli ya kale wakati Kristo alipobatizwa.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> "Wakati wa kujaribiwa umekaribia sana, kwa kuwa kilio kikuu cha malaika wa tatu tayari kimeanza katika ufunuo wa haki ya Kristo, Mkombozi anayesamehe dhambi. Huu ndio mwanzo wa nuru ya yule malaika ambaye utukufu wake utajaza dunia yote." Ujumbe Teule, kitabu cha 1, 362.

The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.

Mchakato wa mwisho wa kujaribiwa kwa waliokuwa watu wa agano huanza wakati nuru ya malaika wa Ufunuo kumi na nane inapoanza kuwasilisha ujumbe wake. Ujumbe wake pia unawakilishwa katika mistari mitatu ya kwanza ya sura ya kumi na nane ya Ufunuo, na mistari hiyo mitatu, kulingana na Dada White, ilitimia wakati majengo makubwa ya Jiji la New York yalianguka.

The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.

Ndipo mchakato wa kujaribiwa ukaanza, kama ulivyowakilishwa na Yohana katika sura ya kumi ya Ufunuo. Jaribio lilikuwa iwapo ungechukua kitabu kidogo kilichokuwa mkononi mwa malaika, kisha kukila. Wakati wa kipindi hiki cha kujaribiwa, wakati mvua ya vuli inanyunyizwa, inanyesha tu juu ya wale wanaochagua kuchukua kitabu kidogo na kukila.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> "Wengi kwa kiasi kikubwa wameshindwa kupokea mvua ya kwanza. Hawajapata manufaa yote ambayo Mungu amewaandalia. Wanatarajia kwamba upungufu huo utafidiwa na mvua ya mwisho. Wakati wingi tele wa neema utakapomiminwa, wanaazimia kufungua mioyo yao kuipokea. Wanafanya kosa kubwa sana. Kazi ambayo Mungu ameianzisha moyoni mwa mwanadamu kwa kumpa nuru na maarifa Yake lazima iendelee daima. Kila mtu binafsi lazima atambue uhitaji wake mwenyewe. Moyo lazima usafishwe kwa kuondolewa kila unajisi, ili uwe makao ya Roho. Kwa kukiri na kuziacha dhambi, kwa maombi ya bidii na kujitoa wakfu kwa Mungu, wanafunzi wa kwanza walijiandaa kwa kumiminwa kwa Roho Mtakatifu siku ya Pentekoste. Kazi hiyo hiyo, ila kwa kiwango kikubwa zaidi, lazima ifanywe sasa. Hapo binadamu alipaswa tu kuomba baraka hiyo, na kungoja Bwana akamilishe kazi inayomhusu. Ni Mungu ndiye alianza kazi, naye atamaliza kazi Yake, akimfanya mwanadamu kuwa mkamilifu katika Yesu Kristo. Lakini neema inayowakilishwa na mvua ya kwanza haipaswi kupuuzwa. Ni wale tu wanaoishi kulingana na nuru waliyo nayo ndio watakaopokea nuru iliyo kuu zaidi. Isipokuwa kama tunasonga mbele kila siku katika kuonyesha kwa vitendo fadhila hai za Kikristo, hatutatambua udhihirisho wa Roho Mtakatifu katika mvua ya mwisho. Huenda ikimiminika juu ya mioyo yote inayotuzunguka, lakini hatutaitambua wala kuipokea." Ushuhuda kwa Wahudumu, 506, 507.

Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.

Wale waliokula ujumbe wa mwaka 2001 walikuwa wakipokea ujumbe unaofaa kipindi hicho, lakini walipaswa kujaribiwa ili kudhihirisha iwapo kwa kweli walikuwa wameufanya ujumbe huo kuwa uzoefu wa ndani uliotayarishwa kwa ajili ya muhuri wa Mungu. Katika kipindi hicho, mvua ya mwisho kwa hiyo inawakilishwa kama kunyunyiza, kwa maana ngano na magugu bado viko pamoja. Kwa hiyo, Dada White anasema, "Huenda inanyeshea mioyo iliyo kote kutuzunguka, lakini sisi hatutaitambua wala kuipokea." Wakati wenye hekima wanapotenganishwa na wapumbavu, mvua ya mwisho ndipo inamiminwa bila kipimo, kama ilivyokuwa siku ya Pentekoste, ambayo ni kielelezo cha sheria ya Jumapili.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> "Tena, mifano hii inafundisha kwamba hakutakuwa na muda wa rehema baada ya hukumu. Wakati kazi ya injili inapokamilika, hufuata mara moja utengano kati ya wema na waovu, na hatima ya kila kundi huthibitishwa milele." Christ's Object Lessons, 123.

The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.

Vipindi viwili, kipindi cha unyunyiziaji wa mvua ya mwisho, na baada yake kipindi ambacho mvua ya mwisho inamwagwa bila kipimo, vinaonyeshwa pia kama vipindi ambavyo hukumu inatimizwa juu ya watu wa Mungu. Kipindi cha kwanza cha hukumu juu ya watu wa Mungu kilianza na nyumba ya Mungu tarehe 11 Septemba 2001, na wakati wa sheria ya Jumapili ndipo hukumu inatimizwa kwa kundi lingine la Mungu linalojibu au kukataa sauti kuu ya malaika wa tatu, ambayo huanza wakati wa sheria ya Jumapili nchini Marekani, na kuishia wakati Mikaeli anaposimama, na kipindi cha rehema kwa wanadamu kinapofungwa.

The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.

Vipindi viwili vya mvua ya mwisho, ambavyo pia ni vipindi viwili vya hukumu ambayo huanza katika nyumba ya Mungu na kisha kuhamia kwa kundi lake lingine, pia ndivyo vipindi viwili vya kuundwa kwa sanamu ya mnyama.

Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.

Ndani ya kipindi cha kwanza kati ya vile vipindi viwili vya kinabii, wakati ambapo hukumu inaleterwa juu ya kanisa la Mungu na pia juu ya Marekani, ndipo katika historia hiyo hiyo ambamo pembe ya Republican na pembe ya Kiprotestanti zote zinahukumiwa. Pale pale ambapo Uadventista wa Laodikia unatapikwa kutoka katika kinywa cha Bwana, Marekani inajaza kikombe chake cha majaribio, na maangamizi ya kitaifa yanaletwa juu ya taifa hilo, na Shetani kisha anaonekana na kuanza kazi yake ya ajabu. Mia arobaini na nne elfu wanatiwa muhuri na kuinuliwa kama bendera wakati wa sheria ya Jumapili.

We are informed that 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.”

Tunaambiwa kwamba haiwezekani kutoa wazo lolote kuhusu "uzoefu wa watu wa Mungu ambao watakaokuwa hai duniani wakati utukufu wa mbinguni utakapochangamana na marudio ya mateso ya zamani."

> “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.” Testimonies, volume 9, 16.

> Shetani ni mwanafunzi mwenye bidii wa Biblia. Anajua kwamba wakati wake ni mfupi, na hutafuta kwa kila njia kupinga kazi ya Bwana katika dunia hii. Haiwezekani kutoa wazo lolote kuhusu uzoefu wa watu wa Mungu watakaokuwa hai duniani wakati utukufu wa mbinguni na kurudiwa kwa mateso ya zamani vimechangamana. Watatembea katika nuru itokayo katika kiti cha enzi cha Mungu. Kwa njia ya malaika kutakuwa na mawasiliano ya daima kati ya mbingu na dunia. Na Shetani, akiwa amezungukwa na malaika waovu, na akidai kuwa Mungu, atafanya miujiza ya aina zote, ili kudanganya, ikiwezekana, hata wateule. Watu wa Mungu hawatapata usalama wao katika kutenda miujiza, kwa maana Shetani ataiga miujiza itakayofanywa. Watu wa Mungu waliojaribiwa na kuthibitishwa watapata nguvu zao katika ishara iliyotajwa katika Kutoka 31:12-18. Wanapaswa kusimama juu ya neno lililo hai: ‘Imeandikwa.’ Huu ndio msingi pekee ambao wanaweza kusimama juu yake kwa usalama. Wale waliovunja agano lao na Mungu siku hiyo watakuwa bila Mungu na bila tumaini. Ushuhuda, juzuu ya 9, 16.

The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”

Marudio ya mateso ya zamani huanza wakati wa sheria ya Jumapili nchini Marekani, maana Shetani huanza kazi yake ya ajabu wakati huo, na wanawali wenye hekima ambao tayari wamekwisha "kujaribiwa na kupimwa," ndipo "watatembea katika nuru itokayo katika kiti cha enzi cha Mungu." Hili litatimizwa kupitia kazi ya malaika, kwa kuwa "kwa njia ya malaika kutakuwa na mawasiliano ya kudumu kati ya mbingu na dunia."

> “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 wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.

Wenye hekima ni wale waliotiwa muhuri katika Ufunuo sura ya saba na Ezekieli sura ya tisa, na ambao wanapinganishwa na wapumbavu wanaomdhalilisha Bwana kwa kukataa “ujumbe anaoutuma.” Wapumbavu ni wale “waliovunja agano lao na Mungu ambao katika siku ile watakuwa bila Mungu na bila tumaini.” Makundi hayo mawili yalijaribiwa na kupelekwa katika hatua ambayo yalidhihirisha tabia zao kulingana na iwapo walikubali au walikataa ujumbe wa saa. Tangu tarehe 11 Septemba 2001, ujumbe wa saa umekuwa ujumbe wa mvua ya vuli.

The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.

Ujumbe wa mvua ya masika hutambuliwa kupitia mbinu ya mstari juu ya mstari, kama ilivyowekwa wazi katika Isaya sura ya ishirini na nane. Mbinu ya mstari juu ya mstari ni mbinu aliyoteua Mungu ya kusoma Biblia, na hivyo kuikataa mbinu hiyo si tu kukataa ujumbe unaowakilishwa kupitia matumizi ya mstari juu ya mstari, hapa kidogo na pale kidogo, bali pia ni kumkataa Aliyetoa mbinu hiyo.

Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.

Kwa sababu ya vigezo vilivyoongozwa na ufunuo vilivyodhihirishwa katika mchakato wa kujaribiwa unaopelekea kutiwa muhuri kwa wale mia na arobaini na nne elfu, inaonekana wazi kwamba njia ya pekee ambayo mtoto wa Mungu anaweza kuabiri historia ambamo "utukufu wa kimbinguni na marudio ya mateso ya zamani vimechangamana," ni kuwa katika uzoefu ambao nuru itokayo katika kiti cha enzi cha Mungu inaweza kutambuliwa. Ni lazima itambuliwe, la sivyo haina faida, nasi tunapotea.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> Hatupaswi kusubiri mvua ya mwisho. Inakuja juu ya wote watakaotambua na kujitwalia umande na manyunyu ya neema yanayoangukia juu yetu. Tunapokusanya vipande vya nuru, tunapothamini rehema za Mungu za hakika, anayependa tumtumainie Yeye, ndipo kila ahadi itatimizwa. [Isaya 61:11 imenukuliwa.] Dunia yote itajazwa na utukufu wa Mungu. Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 7, 984.

In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic word receive more light.

Katika kipindi kilichoanza wakati malaika wa Ufunuo kumi na nane alipoanza kujaza dunia yote kwa utukufu Wake, kuanzia Septemba 11, 2001, mvua ya mwisho imekuja tu "juu" ya wale "ambao" "wametambua na kujitwalia umande na manyunyu ya neema ambayo" "yanaanguka juu yetu." "Kosa kubwa" kulikotambuliwa mapema na Dada White kulikuwa pale ambapo bikira wapumbavu walidhani wangeweza kusubiri hadi mvua ya mwisho imwagwe bila kipimo, maana ndipo walidhani wangeweza kufidia pengo. Si hivyo; ni wale tu wanaokua katika uelewa wao wa neno la kinabii la Mungu ndio wanaopokea nuru zaidi.

As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic word in advance of the crisis.

Tunapohitimisha makala hii, hoja ninayotaka kubainisha inahusiana na kusudi la kipindi cha majaribu tulicho ndani yake sasa. Ikiwa tutatembea katika "nuru itokayo kutoka kwenye kiti cha enzi cha Mungu" wakati ambapo mateso ya zamani yanarudiwa, tutahitaji kuimudu neno la unabii kabla ya dhiki hiyo.

In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.

Katika sura ya kwanza, Danieli na wale vijana watatu Waebrania tayari walikuwa wamekamilisha elimu yao kabla ya kuingia mbele ya Nebukadneza ili kujaribiwa. Kwa siku arobaini Kristo aliwafunulia wanafunzi neno la kinabii ili waelewe, kabla ya zile siku kumi ambazo wanafunzi walikamilisha umoja wao. Kisha ikaja Pentekoste, ambayo ni mfano wa sheria ya Jumapili.

In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.

Katika sura ya tatu ya Danieli, Shadraka, Meshaki na Abednego walimwambia Nebukadneza kwamba hawakuhitaji muda wa ziada, kwa kuwa tayari walikuwa wameamua kile walichopaswa kufanya wakati wa jaribio la sheria ya Jumapili. Uaminifu wao ulidhihirika zaidi walipotembea ndani ya tanuru ya moto pamoja na Kristo, na ujumbe ambao tayari walikuwa wameukita mioyoni mwao kabla ya jaribio ulisambazwa kwa ulimwengu wote uliokuwa ukijulikana wakati huo kupitia kwa wageni wote wa heshima waliolishuhudia muujiza katika tanuru.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala ijayo.

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