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# Future for America and July 18, 2020 - Number Six

Mustakabali kwa ajili ya Marekani na tarehe 18 Julai 2020 - Nambari Sita

The Ensign

Bendera

Author

Jeff Pippenger

Published

September 23, 2023

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> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Na baada ya siku tatu na nusu Roho ya uzima itokayo kwa Mungu iliingia ndani yao, nao wakasimama juu ya miguu yao; na hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni ikiwaambia, Njoni hapa juu. Nao wakapaa kwenda mbinguni katika wingu; na adui zao wakawaona. Ufunuo 11:11, 12.

After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.

Baada ya kukanyagwa chini barabarani, Eliya na Musa walimpokea Mfariji kisha wakasimama juu ya miguu yao. Mifupa ya bonde la Ezekieli kwanza ilisikia kelele, kisha ikatikisika, lakini bado haikuwa na pumzi.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Basi nikatabiri kama nilivyoamriwa; na nilipotabiri, palikuwa na mshindo, na tazama, mtikisiko, na mifupa ikaja pamoja, mfupa kwa mfupa wake. Nilipotazama, tazama, mishipa na nyama zikapanda juu yao, na ngozi ikawafunika juu; lakini hapakuwa na pumzi ndani yao. Ezekieli 37:7, 8.

When the bodies have been reconstituted, they hear the message of the four winds.

Wakati miili imeundwa upya, wanasikia ujumbe wa pande nne za upepo.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.

> Kisha akaniambia, Tabiri juu ya upepo; tabiri, mwanadamu, na uambie upepo, Hivi asema Bwana Mungu: Njoo kutoka katika pepo nne, Ee pumzi, ukawapumulie waliouawa hawa, wapate kuishi. Basi nikatabiri kama alivyoniamuru, na pumzi ikaingia ndani yao, wakawa hai, wakasimama juu ya miguu yao, jeshi kubwa mno. Ezekieli 37:9, 10.

All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.

Manabii wote huonyesha mwisho wa dunia, kwa hiyo sehemu kutoka katika kitabu cha Ezekieli inaleta hali ya kutatanisha kwa wale wanaotaka kuepuka ujumbe wa manabii wawili wa Ufunuo kumi na moja. Bila shaka, kwa wale wanaotaka kukataa ujumbe, uongo rahisi zaidi wanaoweza kujiambia ni kwamba Ufunuo kumi na moja ni historia tu inayowakilisha Mapinduzi ya Ufaransa, na hauna uhusiano wowote na mwisho wa dunia. Lakini ukikubali dhana kwamba hata Ufunuo kumi na moja unaonyesha mwisho wa dunia, basi ni lazima upatanishe ukweli kwamba jeshi lenye nguvu lililo mwishoni mwa dunia, linalowasilisha ujumbe wa malaika wa tatu kwa kilio kikuu, linatambuliwa kuwa limekufa na kufufuliwa kabla halijasimama kama jeshi la Mungu.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.

> Ndipo akaniambia, Mwana wa binadamu, mifupa hii ni nyumba yote ya Israeli; tazama, wanasema, ‘Mifupa yetu imekauka, na tumaini letu limepotea; tumekatiliwa mbali kabisa.’ Kwa hiyo tabiri, uwaambie, ‘Hivi asema Bwana Mungu: Tazama, enyi watu wangu, nitafungua makaburi yenu, na kuwatoa kutoka katika makaburi yenu, na kuwaleta katika nchi ya Israeli. Nanyi mtajua ya kuwa mimi ndimi Bwana, nitakapoyafungua makaburi yenu, enyi watu wangu, na kuwatoa kutoka katika makaburi yenu. Nami nitatia roho yangu ndani yenu, nanyi mtaishi, nami nitawaweka katika nchi yenu wenyewe; ndipo mtakapojua ya kuwa mimi, Bwana, nimenena na kulitimiza,’ asema Bwana. Ezekieli 37:11-14.

Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.

Kristo alipaa mbinguni pamoja na wingu, naye atarudi pamoja na mawingu, na mawingu hayo yanawakilisha malaika. Musa na Eliya wanapaa mbinguni katika wingu linalowakilisha ujumbe wa malaika wa tatu anayeruka katikati ya mbingu wakati wa sheria ya Jumapili nchini Marekani. Musa na Eliya wanapaa mbinguni wakati wa sheria ya Jumapili katika uhusiano na ujumbe wa Uislamu.

Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.

Isaya anaonyesha kweli nyingi zinazohusishwa na historia hii, na katika sehemu ileile ambayo Yesu aliirejea kubainisha kazi yake. Alitumia manabii Eliya na Elisha kama mifano ya ujumbe wa kinabii usiopokelewa na watu wa kwao wenyewe, na hilo mara moja liliwakasirisha wale wa kanisa la Nazareti, nao wakataka kumuua.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

> Roho ya Bwana MUNGU i juu yangu; kwa sababu Bwana amenitia mafuta niwahubiri wanyenyekevu habari njema; amenituma kuwaganga waliovunjika moyo, kuwatangazia mateka uhuru, na waliofungwa kufunguliwa kwao; kutangaza mwaka wa Bwana uliokubaliwa, na siku ya kisasi ya Mungu wetu; kuwafariji wote wanaoomboleza; kuwapa hao wanaoomboleza katika Sayuni uzuri badala ya majivu, mafuta ya furaha badala ya maombolezo, vazi la sifa badala ya roho ya uzito; ili waitwe miti ya haki, upandaji wa Bwana, apate kutukuzwa. Nao watajenga mahame ya zamani; wataiinua ukiwa wa kwanza; nao watazirekebisha miji iliyoharibika, mahame ya vizazi vingi. Na wageni watasimama na kulichunga kundi lenu, na wana wa mgeni watakuwa wakulima wenu na watunza mizabibu wenu. Bali ninyi mtaitwa Makuhani wa Bwana; watu watawaita Wahudumu wa Mungu wetu; mtakula mali za mataifa, na katika utukufu wao mtajivuna. Kwa kuwa aibu yenu itakuwa maradufu; na kwa aibu yao watafurahi katika fungu lao; kwa sababu hiyo katika nchi yao watamiliki maradufu; furaha ya milele itakuwa juu yao. Kwa maana mimi Bwana nipenda hukumu, ninachukia dhuluma kwa sadaka ya kuteketezwa; nami nitaelekeza kazi yao katika kweli, nami nitafanya agano la milele pamoja nao. Na uzao wao utajulikana kati ya mataifa, na wazao wao kati ya watu; wote waonao watawatambua ya kuwa wao ni uzao alioubariki Bwana. Nitamshangilia Bwana kwa furaha nyingi; nafsi yangu itamfurahia Mungu wangu; kwa maana amenivika mavazi ya wokovu, amenifunika vazi la haki; kama bwana arusi ajivishavyo pambo, na kama bibi arusi ajivishavyo vito vyake. Maana kama nchi itoavyo machipuko yake, na kama bustani zioteshavyo mbegu zake; kadhalika Bwana MUNGU atachipusha haki na sifa mbele ya mataifa yote.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.

> Kwa ajili ya Sayuni sitanyamaza, na kwa ajili ya Yerusalemu sitatulia, hata haki yake itakapotokea kama mwanga, na wokovu wake kama taa iwakayo. Na mataifa wataiona haki yako, na wafalme wote utukufu wako; nawe utaitwa kwa jina jipya, ambalo kinywa cha Bwana litalitaja. Nawe utakuwa taji ya utukufu mkononi mwa Bwana, na kilemba cha kifalme mkononi mwa Mungu wako. Hutaitwa tena Aliyeachwa; wala nchi yako haitaitwa tena Ukiwa; bali utaitwa Hefziba, na nchi yako Beula; kwa maana Bwana anapendezwa nawe, na nchi yako itaolewa. Maana kama kijana amwoavyo mwanamwali, ndivyo wanao watakavyokuoa wewe; na kama bwana arusi afurahivyo juu ya bibi arusi, ndivyo Mungu wako atakavyofurahi juu yako. Nimeweka walinzi juu ya kuta zako, Ee Yerusalemu; hawatakaa kimya mchana wala usiku; ninyi mnaomtaja Bwana, msiwe kimya. Wala msimpe pumziko, hata atakapothibitisha, na kuifanya Yerusalemu kuwa sifa duniani. Bwana ameapa kwa mkono wake wa kuume, na kwa mkono wa nguvu zake, Hakika sitawapa tena adui zako nafaka yako iwe chakula; wala wana wa mgeni hawatakunywa divai yako uliyofanyia kazi; bali wale waliyoikusanya wataila na kumsifu Bwana; nao waliyoikusanya pamoja watauinywa katika nyua za patakatifu pangu. Vukeni, vukeni malango; tengenezeni njia ya watu; tengenezeni, tengenezeni njia kuu; ondoeni mawe; inueni ishara kwa ajili ya watu. Tazama, Bwana ametangaza hata miisho ya dunia, Semeni na binti Sayuni, Tazama, wokovu wako unakuja; tazama, ujira wake upo pamoja naye, na kazi yake iko mbele yake. Nao watawaita, Watu watakatifu, Waliokombolewa na Bwana; nawe utaitwa, Aliyetafutwa, Mji usioachwa. Isaya 61:1-62:12.

The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.

Bwana anaingia katika "agano la milele" na wale elfu mia arobaini na nne ambao hapo awali walikuwa "wameachwa," lakini baadaye wakawa "mji" ambao "haujaachwa." Walikuwa "ukiwa," na wafu barabarani. Isaya anawatambua kuwa "Makuhani wa Bwana," "wahudumu wa Bwana," "watu watakatifu" na "walinzi" juu ya kuta za Sayuni.

In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.

Kinyume na wale waliofurahia miili yao iliyokufa, Mungu kisha huwafurahia kama bwana harusi amfurahiavyo bi harusi wake. Basi bi harusi amekwisha kuandaliwa. Kama ilivyo katika ahadi kwa Philadelphia, Bwana anawapa “jina jipya,” naye analitaja jina lao kuwa “Hephzibah” na “Beulah.” “Hephzibah” maana yake “furaha yangu imo ndani yake,” na “Beulah” maana yake “kuingia ndoa.” Bwana anawaoa wale wanaowakilishwa na Elijah na Moses.

The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.

Kazi waliyopewa ni kuutayarisha njia ya kurudi kwa Kristo mara ya pili kwa kuhubiri “habari njema” za Kristo na haki Yake “hadi mwisho wa ulimwengu.” Wamepakwa mafuta na Mfariji katika kumiminwa kwa Roho, na ndipo wataiinuliwa “kama bendera,” kama “sauti kuu kutoka mbinguni” inavyowaambia, “Njoni huku juu.” Ndipo watakuwa kama “taji ya utukufu” na “taji ya kifalme” katika mkono wa Bwana. Zakaria anaitambua taji hiyo hiyo kuwa bendera, huku pia akiweka tukio hilo wakati wa mvua ya mwisho.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.

> Na Bwana Mungu wao atawaokoa siku ile kama kundi la kondoo lake; maana watakuwa kama mawe ya taji, yakinyanyuliwa kama bendera juu ya nchi yake. Maana ni mkuu kiasi gani wema wake, na ni mkuu kiasi gani uzuri wake! Nafaka itawafurahisha vijana, na divai mpya wanawali. Mwombeni Bwana mvua wakati wa mvua za mwisho; hivyo Bwana atafanya mawingu yenye umeme, naye atawapa manyunyu ya mvua, kila mmoja majani kondeni. Zakaria 9:16-10:1.

They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.

Watakuwa “kundi la watu wake,” lakini Bwana anao kundi la pili ambao bado wako Babeli atakaloliita pia. Kazi yao itakuwa kujenga upya maeneo ya ‘kale’ yaliyokuwa ukiwa na ‘mahame’ ya vizazi vingi. Watakuwa wale watakaorudi na kuanzisha tena njia za kale zilizokataliwa na kufunikwa ndani ya Uadventista na nje ya Uadventista. Watarudi kwenye kweli za msingi za Wamileraiti na kuziwasilisha katika usafi wao kwa Uadventista wa Laodikia, na pia watawasilisha ujumbe kwa wale walio nje ya Uadventista kuhusu kweli za ‘kale’ zinazohusiana na sheria ya Mungu, hasa Sabato. Kwa kufanya hivyo watatumia historia za vizazi vingi kufafanua historia mpya. Kazi yao itafanyika wakati wa mvua ya mwisho, wakati hukumu za Mungu zimo katika nchi. Wakati Bwana, kwa mkono wake wa kuume, atakapowainua kama bendera, ulimwengu wote uliokuwa umefurahi hapo awali juu ya miili yao iliyokufa iliyokuwa imelala mtaani utaiona bendera hiyo, na kusikia tarumbeta ya onyo ya walinzi.

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

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

In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”

Katika sura ya kumi na moja ya Ufunuo, wale waliokuwa wakifurahi juu ya miili yao iliyokufa walipoona miili hiyo imesimama, "hofu kuu ikawaangukia wale waliowaona."

> Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.

> Ndipo Mwashuri ataanguka kwa upanga, si wa mtu shujaa; na upanga, si wa mtu mnyonge, utammaliza; lakini atakimbia mbele ya upanga, na vijana wake watafadhaika. Naye atavuka kwenda ngome yake kwa hofu, na wakuu wake wataogopa bendera, asema Bwana, ambaye moto wake uko Sayuni, na tanuru yake iko Yerusalemu. Isaya 31:8, 9.

All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.

Ushuhuda wote wa manabii hukusanyika katika kitabu cha Ufunuo. Mwashuri anamwakilisha mfalme wa kaskazini katika Danieli kumi na moja aya ya arobaini hadi arobaini na tano, ambaye atafikia mwisho wake bila yeyote wa kumsaidia. Wale elfu mia moja arobaini na nne, ambao ni walinzi wa Mungu, watakapopiga tarumbeta, ulimwengu wote utasikia na kuogopa. Wale wanaowakilishwa na manabii wawili "watapakwa mafuta" na Mfariji "ili kuhubiri habari njema" ambazo ni "habari kutoka mashariki na kutoka kaskazini" ambazo "zinazomtatiza" mfalme wa kaskazini katika Danieli sura ya kumi na moja aya arobaini na nne, na jambo hilo linaashiria mwanzo wa mateso ya mgogoro wa sheria ya Jumapili. Wakati huo Mataifa wataitikia ujumbe wa kutoka Babeli na kuja kujiunga na makuhani wa Bwana, ambao pia wamewakilishwa kama "shina la Yese," hivyo kubainisha mbinu ya kibiblia watakayotumia kuwasilisha ujumbe wa onyo kwa Mataifa.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Na katika siku hiyo kutakuwapo shina la Yese, ambalo litasimama kuwa bendera kwa watu; watu wa mataifa watalitafuta; na mahali pake pa raha patakuwa pa utukufu. Tena itakuwa siku hiyo, ya kwamba Bwana atanyosha mkono wake mara ya pili, apate kuwarudisha waliosalia wa watu wake, watakaobaki, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Naye atawainulia mataifa bendera, atawakusanya Waisraeli waliofukuzwa, na atawakutanisha wana wa Yuda waliotawanyika, kutoka miisho minne ya dunia. Isaya 11:10-12.

The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.

Bwana aliwakusanya watu wake tarehe 11 Septemba 2001 kwa ujumbe uliotambua shambulio la Uislamu kama kuwasili kwa ole la tatu. Bwana anawakusanya watu wake tena mara ya pili baada ya kuwa wamekufa mitaani. Anapofanya hivyo, waliokusanywa hutambulishwa kama “waliofukuzwa wa Israeli,” “waliotawanyika wa Yuda.” Walitupwa mitaani Julai 18, 2020, lakini wanakusanywa mara ya pili ili kuwa bendera inayokusanya kundi lingine la Mungu ambalo bado lipo Babeli. Mkusanyiko wa wale ambao bado wamo Babeli unaanza wakati wa sheria ya Jumapili nchini Marekani, ambayo ni sauti ya pili kati ya sauti mbili katika Ufunuo kumi na nane.

The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.

Mkusanyiko wa kwanza ulifanyika tarehe 11 Septemba 2001 wakati Uislamu uliishambulia Marekani. Kama bendera ya kukusanya kwa mara ya pili, wanawakilishwa kama shina la Yese, ambalo ni ishara inayowakilisha kazi ya Alfa na Omega ikionyesha mwisho wa jambo na mwanzo wake. Mkusanyiko wa kwanza uliwekwa alama na shambulio la Kiislamu dhidi ya Marekani na unaonyesha na kubainisha shambulio la Kiislamu dhidi ya Marekani kuwa ndiyo mkusanyiko wa pili. Wakati shina la Yese linasimama kuwa bendera kwa Wamataifa, "mapumziko" yake yatakuwa ya utukufu, kwa maana bendera hiyo itawaongoza wale ambao bado wako Babeli kurudi kwenye njia ya kale ya kibiblia ya Sabato ya siku ya saba, hivyo ikiashiria kuinuliwa kwa bendera kwa ajili ya Wamataifa wakati wa mgogoro wa sheria ya Jumapili.

The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.

“Bendera” kwanza hupitia mchakato wa kutakaswa ambao umeonyeshwa katika Malaki sura ya tatu, usafishaji mara mbili wa hekalu uliofanywa na Kristo, na bila shaka mfano wa wanawali kumi mwishoni mwa harakati ya Wamillerite. Mchakato wa kutakaswa mwanzoni hurudiwa kwa namna ile ile kabisa mwishoni, na unawakilishwa na Isaya kwa kuhusishwa na meza moja ya kipekee iliyotajwa katika kitabu. Uasi wa Uadventista ni meza bandia iliyotengenezwa mwaka 1863 ili kukataa na kuchukua nafasi ya meza mbili zilizotajwa katika kitabu cha Habakuki sura ya pili.

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.

> Basi enenda, uandike mbele yao juu ya kibao, na uiandike katika kitabu, ili iwe kwa wakati ujao milele na milele: ya kwamba huu ni watu waasi, watoto waongo, watoto wasiotaka kusikia sheria ya Bwana: wanaowaambia waonaji, Msiione; na manabii, Msituambie yaliyo sawa, tuambieni ya kupendeza, tabirini udanganyifu: ondokeni katika njia, geukeni kando kutoka katika mapito, mumuondoe Mtakatifu wa Israeli asionekane mbele yetu. Kwa hiyo ndivyo asemavyo Mtakatifu wa Israeli, Kwa sababu mnelidharau neno hili, na mmeutumainia uonevu na upotovu, na mkategemea hayo: kwa hiyo uovu huu utakuwa kwenu kama ufa ulio karibu kuanguka, uvimbe katika ukuta mrefu, ambao kuvunjika kwake huja ghafula kwa mara moja. Naye atauvunja kama avunjavyo chombo cha mfinyanzi kilichovunjika vipande vipande; hatakuwa na huruma: hata kwamba katika kuvunjika kwake hakutapatikana hata kipande cha kuchota moto kutoka jiko, wala cha kuchotea maji kutoka kisimani. Kwa maana Bwana MUNGU, Mtakatifu wa Israeli, asema hivi, Katika kutubu na kutulia mtaokolewa; katika utulivu na kutumaini ndiko nguvu zenu; lakini hamkutaka. Bali mkasema, La; maana tutakimbilia farasi; kwa hiyo mtakimbia: na, Tutapanda juu ya farasi wanyepesi; kwa hiyo wawafuatayo watakuwa wepesi. Elfu moja watakimbia kwa kukemewa na mmoja; kwa kukemewa na watano mtakimbia: hata mkaachwa kama bendera juu ya kilele cha mlima, na kama ishara juu ya kilima. Kwa hiyo Bwana atangoja, ili apate kuwafadhili, na kwa hiyo atainuliwa, ili apate kuwaonea huruma: kwa kuwa Bwana ni Mungu wa hukumu; heri wote wamngojeao. Maana watu watakaa Sayuni huko Yerusalemu; hutalia tena; atakuwa na neema kuu kwako kwa sauti ya kilio chako; atakaposikia, atakujibu. Isaya 30:8-19.

In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

Mnamo mwaka 1863, Uadventista ulianza mchakato wa kukataa ujumbe wa kinabii wa William Miller kama ulivyowakilishwa juu ya vibao viwili vitakatifu vya Habakuki. Yesu anaonyesha mwisho kwa kutumia mwanzo. Katika kifungu hiki, waasi mwanzoni mwa Uadventista pia wanawakilisha waasi mwishoni mwa Uadventista. Katika hali zote mbili, uasi huo unaashiria kukataa ujumbe wa kinabii na mbinu za kila historia, wanapowaambia "waonaji," "Msione;" na kwa manabii, "Msiwe nabii kwetu yaliyo ya kweli; tuambieni maneno laini, tufanyieni unabii wa udanganyifu."

They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.

Pia wanaazimia kuiacha njia wanapotangaza, “Ondokeni njiani, geukeni kando ya njia, mfanye Mtakatifu wa Israeli aache kuwa mbele yetu.” Njia ya wenye haki ni “njia za zamani” za Yeremia sura ya sita, aya ya kumi na sita na ya kumi na saba. Waasi wanaamua kutoenenda katika kweli za msingi wala kusikiliza sauti ya baragumu inayopulizwa na walinzi waliowainuliwa, wanaowakilisha harakati ya Millerite na harakati ya Future for America.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Hivi ndivyo asemavyo Bwana: Simameni katika njia, mkaone, mkaulize habari za mapito ya zamani, palipo njia iliyo njema, mkatembee humo, nanyi mtapata pumziko kwa nafsi zenu. Lakini walisema, Hatutatembea humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu. Lakini walisema, Hatutasikiliza. Kwa hiyo, enyi mataifa, sikieni; nanyi, ee kusanyiko, jueni lililo miongoni mwao. Ee nchi, sikia: tazama, nitaleta uovu juu ya watu hawa, yaani matunda ya mawazo yao, kwa sababu hawakuyasikiliza maneno yangu, wala hawakuisikiliza sheria yangu, bali waliikataa. Yeremia 6:16-19.

The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.

Kukataa kwa waasi kutembea katika njia za kale pia kunaonyeshwa kama kutaka kwao “kumsababisha Mtakatifu wa Israeli akome kuwa mbele yao,” na kunaashiria kukataliwa kwa ujumbe wa Kilio cha Usiku wa Manane, uliojengwa juu ya Alfa na Omega vinavyoonyesha mwisho wa Uadventista kwa kutumia mwanzo wake.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Walikuwa na mwanga mkali uliowekwa nyuma yao, mwanzoni mwa njia, ambao malaika mmoja aliniambia kuwa ulikuwa ‘mwito wa usiku wa manane.’ Mwanga huu uliangaza njia yote, na ukaangaza miguu yao, ili wasijikwae.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> Kama wangeendelea kumkazia macho Yesu, aliyekuwa mbele yao tu, akiwaongoza kuelekea mji, walikuwa salama. Lakini si muda mrefu baadhi walichoka, wakasema kuwa mji ulikuwa mbali sana, nao walitarajia kuwa wameshauingia tayari. Ndipo Yesu angewatia moyo kwa kuinua mkono wake wa kuume wenye utukufu, na kutoka katika mkono wake kulitoka nuru iliyopepea juu ya msafara wa Adventi, nao wakapaza sauti, ‘Haleluya!’ Wengine kwa pupa walikana nuru iliyokuwa nyuma yao, wakasema kwamba si Mungu aliyekuwa amewaongoza hadi umbali huo. Nuru iliyokuwa nyuma yao ikazimika, ikaacha miguu yao katika giza totoro, nao wakajikwaa na kupoteza kuona alama ile na Yesu, wakaanguka nje ya njia hadi katika ulimwengu wa giza na uovu ulioko chini.

The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.

Mchakato wa utakaso unaowakilishwa na Kilio cha Usiku wa Manane huzalisha makundi mawili ya waabudu, na Isaya sura ya thelathini inaonyesha ukosefu wa mafuta wa wanawali wapumbavu kama kutoweza kuchota maji au kutwaa moto, ambayo vyote viwili ni alama za Mfariji, Isaya anapoandika, "ambayo uvunjikaji wake huja ghafla mara moja. Naye atakivunja kama kuvunjika kwa chombo cha mfinyanzi kilichovunjwa vipande vipande; wala hatahurumia; hata pasipatikane katika uvunjikaji wake kipande cha chungu cha kutwaa moto kutoka kwenye jiko, wala kuchota maji kutoka shimoni." Hukumu yao huja "ghafla" kama inavyoakisiwa na kilio cha usiku wa manane, na ndipo hugundua kwamba imechelewa mno kupata mafuta. Moto na maji katika ushuhuda wa Isaya ni uwakilishi mwingine tu wa yale mafuta katika mfano wa wanawali kumi. Mafuta, maji na moto yanawakilisha tabia; yanawakilisha ujumbe na pia uwepo wa Mfariji. Hakuna ishara yoyote kati ya hizi inayoweza kupatikana wakati hukumu ya wanawali kumi "huja ghafla mara moja." Wakati huo huwa kumechelewa.

The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.

Usalama wa pekee upo katika “kurudi,” ambayo ndiyo ahadi aliyopewa Yeremia alipowakilisha wale waliokata tamaa katika ile kukatishwa tamaa ya kwanza. Ikiwa watu wa Mungu wangerudi kwake, angewarudia, lakini waasi wanakataa, na ile nuru iliyokuwa ikiangaza njia ikazimika. Nuru ya mwanzo ilikuwa Kilio cha Usiku wa Manane, na njia ya mbele iliangaziwa na mkono wa kuume wa Kristo wenye utukufu hadi katika umilele. Kristo alikuwa mbele ya wale waliokuwa katika njia, na nuru ya nyuma sharti iwe nuru ileile, kwa maana Kristo anaonyesha mwisho wa njia kwa mwanzo wa njia. Kilio cha Usiku wa Manane kilikuwa na bado ni kweli ya wakati huu.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> "Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.

A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.

Tamaa ya kumfanya Mtakatifu aondoke kutoka mbele yao ni kumkataa si tu Kristo, bali pia Kristo kama Alfa na Omega. Ni kukataa ujumbe wa Kilio cha Usiku wa Manane. Ujumbe wa Kilio cha Usiku wa Manane mwanzoni mwa Uadventista ulikuwa marekebisho ya utabiri ulioshindikana.

The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.

Waasi waliokataa "njia za kale" na kuunda "meza" bandia, iliyotengwa na wenye haki kama walivyowakilishwa katika utimilifu wa Kilio cha Usiku wa Manane wa harakati ya Wamileraiti. Kisha "Elfu moja" walikimbia "kwa kukemewa na mmoja" na harakati hiyo ghafla ikashuka kutoka elfu hamsini hadi hamsini. Walikimbia kwa sababu ya "kukemea" kulikotoka kwa "watano" wanawali werevu waliowaambia kuwa hawakuwa na mafuta ya kushiriki, na kwamba walipaswa kwenda kununua mafuta yao wenyewe. Utengano wa wapumbavu kutoka kwa werevu uliwaacha wanawali werevu "kama taa angavu juu ya kilele cha mlima, na kama bendera juu ya kilima." Uasi wa wanawali wapumbavu mnamo Oktoba 22, 1844 uliashiria uasi wa 1863, kwa kuwa Oktoba 22, 1844 ulikuwa mwanzo wa miaka kumi na tisa inayowakilisha mwisho wa "nyakati saba" za Mambo ya Walawi ishirini na sita. Tuna mengi ya kusema juu ya jambo hili, lakini uasi wa 1844 uliashiria uasi wa 1863 na unaweka alama ya wakati ambapo meza bandia iliundwa.

The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.

Hofu inayowapata wanawali wapumbavu ni hofu inayowakilishwa wakati wanawali wenye hekima wanafufuliwa na kusimama kwa miguu yao. Hapo inakuwa kuchelewa mno kuondokana na masikitiko ya tarehe 18 Julai 2020, na jambo linalofuata kutokea ni kupaa kwenda mbinguni kunakotokea wakati wa sheria ya Jumapili. Ndipo tetemeko kubwa la ardhi hutokea.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> Na saa ile ile palikuwa na tetemeko kuu la nchi, na sehemu ya kumi ya mji ikaanguka, na katika tetemeko hilo watu elfu saba waliuawa; na waliosalia wakaingiwa na hofu, wakampa Mungu wa mbinguni utukufu. Ole wa pili umepita; na, tazama, ole wa tatu waja upesi. Ufunuo 11:13, 14.

Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.

Ufunuo kumi na moja unaonyesha kwamba wakati wa Mapinduzi ya Ufaransa sehemu ya kumi ya mji ilianguka, na katika historia hiyo taifa la Ufaransa, taifa lililojumuisha pembe mbili za kinabii zilizowakilishwa kama Sodoma na Misri, lilipinduliwa. Pembe mbili za Ufaransa ni kielelezo cha pembe mbili za Marekani.

France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.

Ufaransa, kinabii, ilikuwa mojawapo ya falme kumi zinazowakilisha Rumi ya kipagani katika Danieli sura ya saba, na kwa hiyo sehemu ya kumi ya ufalme (mji) ikaanguka. Kwa hakika, miongoni mwa zile pembe kumi za Danieli sura ya saba ambazo hatimaye ziliuweka upapa juu ya kiti cha enzi cha dunia mnamo mwaka 538, Ufaransa ndiyo ilikuwa ufalme mkuu ulioimarisha upapa. Kama mojawapo ya nguvu kumi za Danieli sura ya saba, Ufaransa inaashiria jukumu la mnyama wa nchi mwenye pembe mbili wa Ufunuo sura ya kumi na tatu. Marekani hutimiza kazi ile ile kwa ajili ya upapa mwishoni kama vile Ufaransa ilivyofanya mwanzoni. Marekani ndiyo nguvu kuu miongoni mwa wafalme kumi wanaowakilisha Umoja wa Mataifa, na huanguka wakati wa tetemeko la ardhi la sheria ya Jumapili. Tutazishughulikia aya hizi kwa upana zaidi katika makala inayofuata.

One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.

Moja ya hoja kuu za makala hii ni kwamba ni ujumbe unaowaweka watu wa Mungu kusimama, kwa maana Mfariji anayewaweka kusimama anawakilisha mafuta, ambayo si tu yanawakilisha Roho Mtakatifu bali pia mawasiliano ambayo Mungu anayatuma kwa watu wake. Ujumbe wa Ufunuo kumi na moja unaowaweka Musa na Eliya kusimama pia unawakilishwa na ahadi iliyotolewa kwa Yeremia.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Kwa hiyo Bwana asema hivi: Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele yangu; na ukitenga kilicho cha thamani na kisicho cha thamani, utakuwa kama kinywa changu; nao warudi kwako, bali wewe usirudi kwao. Nami nitakufanya uwe kwa watu hawa ukuta wa shaba ulio imara; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi niko pamoja nawe ili kukuokoa na kukukomboa, asema Bwana. Nami nitakuokoa na mkono wa waovu, nami nitakukomboa na mkono wa watu wakatili. Yeremia 15:19-21.

Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”

Isaya alikuwa ametoa mwito uleule aliposema, “Kwa maana Bwana MUNGU, Mtakatifu wa Israeli, asema hivi: Kwa kurejea na kupumzika mtaokolewa.” Isaya akaongeza kwamba “kurejea” huko kulihusiana na wakati wa kukawia wa mfano huo, kwa maana aliandika, “Na kwa hiyo Bwana atangoja, ili apate kuwafadhili ninyi; na kwa sababu hiyo atainuliwa, ili awahurumie; kwa maana Bwana ni Mungu wa hukumu; heri wote wamngojeao.”

The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.

Heshima ya kuwa ‘kinywa’ cha Mungu kama Yeremia alivyobainisha ni heshima ya kuzungumza kwa niaba ya Mungu wakati ambapo Marekani ‘inanena kama joka’. Maneno yatakayonenwa wakati huo na watu wa Mungu yatakuwa onyo dhidi ya alama ya mnyama wa kipapa. Kushiriki katika harakati hiyo tukufu kunahitaji turejee.

> If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.

> Ikiwa utarudi, Ee Israeli, asema Bwana, unirudie mimi; na ukiyaondoa machukizo yako machoni pangu, ndipo hutang'olewa. Na utaapa, Bwana aishi, kwa kweli, kwa hukumu, na kwa haki; na mataifa watajibarikia ndani yake, na ndani yake watajivunia. Kwa maana Bwana asema hivi kwa watu wa Yuda na Yerusalemu, Limeni ardhi yenu isiyolimwa, wala msipande kati ya miiba. Jitahirini kwa Bwana, mkaondoe magovi ya mioyo yenu, enyi watu wa Yuda na wenyeji wa Yerusalemu; isije ghadhabu yangu ikatoka kama moto, ikawaka hata asiwepo awezaye kuizima, kwa sababu ya uovu wa matendo yenu. Tangazeni katika Yuda, na tangazeni Yerusalemu; mkaseme, Pigeni baragumu katika nchi: pigeni kelele, kusanyikeni, na mkaseme, Jikusanyeni, na twendeni katika miji yenye ngome. Inueni bendera kuelekea Sayuni: kimbilieni, msikawie: kwa maana nitaleta ubaya kutoka kaskazini, na uharibifu mkuu. Simba ame inuka kutoka kichakani kwake, na mharibifu wa mataifa yuko njiani; ametoka mahali pake ili kuifanya nchi yako kuwa ukiwa; na miji yako itakuwa ukiwa, pasina mkazi. Yeremia 4:1-7.

> But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.

> Lakini Roho ya Bwana ikamvika Gideoni, naye akapiga baragumu; na Abiezeri wakakusanyika wakimfuata. Akapeleka wajumbe katika Manase yote; nao pia wakakusanyika wakimfuata; akapeleka wajumbe kwa Asheri, na kwa Zabuloni, na kwa Naftali; nao wakakwea ili kuwalaki. Waamuzi 6:34, 35.

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