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# Laodicea - Number One

Laodikia - Nambari Moja

Isaiah’s Prophecy of Doom for the Valley of Vision

Unabii wa Isaya wa maangamizi juu ya Bonde la Maono

Author

Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Ufunuo juu ya bonde la maono. Una nini sasa, hata umepanda kabisa juu ya mapaa ya nyumba? Wewe uliyejaa misukosuko, mji wenye ghasia, mji wa furaha; waliouawa kwako hawakuuawa kwa upanga, wala hawakufa vitani. Watawala wako wote wamekimbia pamoja, wamefungwa na wapiga upinde; wote waliopatikana ndani yako wamefungwa pamoja, waliokimbia kutoka mbali. Kwa hiyo nikasema, Acheni kuniangalia; nitalia kwa uchungu mwingi; msijitahidi kunifariji, kwa sababu ya uporaji wa binti ya watu wangu. Kwa maana ni siku ya taabu, na ya kukanyagwa, na ya kuchanganyikiwa, itokayo kwa Bwana, Mungu wa majeshi, katika bonde la maono; ya kubomoa kuta, na ya kilio kwa milima. Isaya 22:1-5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Katika kitabu cha Isaya, neno "mzigo" linapatikana mara kumi na nane. Marejeo kumi na moja kati ya hayo yanabainisha moja kwa moja unabii wa maangamizi, na yale saba mengine yanarejelea mzigo kama kitu kinachobebwa begani. Rejeo moja tu miongoni mwa yale yaliyotafsiriwa kama "mzigo" linamaanisha kitu kinachobebwa begani na pia ni unabii wa maangamizi. Ninanuia kulishughulikia hilo rejeo moja, ambalo ni neno la Kiebrania linalotaja kitu kinachobebwa lakini pia ni unabii wa maangamizi, kwa hiyo ninaweka wazi tofauti hiyo tangu mwanzo, ingawa hatutarudi kwenye mambo haya hadi baadaye.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Sura hiyo haiachi utata kuhusu ufafanuzi wa "bonde la maono", kwa kuwa limetambuliwa kuwa "Mji wa Daudi" na pia "Yerusalemu." Bonde la maono ni rejea kwa Uadventista wa Laodikia wakati wa historia ya mistari sita ya mwisho ya Danieli kumi na moja. Isaya aliweka muktadha wa hukumu hii kwa historia iliyoonyeshwa katika sura ya ishirini kwa kueleza jinsi mfalme wa Ashuru alivyozidi kuuteka ulimwengu hatua kwa hatua, ambaye alikuwa amemtuma kiongozi wa kijeshi aitwaye Tartani kukamata mji wa Misri uitwao Ashdodi.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Sheria ya Jumapili inatambuliwa katika Danieli sura ya kumi na moja, aya ya arobaini na moja, na inatambua makundi matatu ambayo "hutoroka" mkono wa upapa wakati wa sheria ya Jumapili.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> Katika mwaka ule Tartan alipokuja Ashdodi (Sargoni mfalme wa Ashuru alipomtuma), akapigana na Ashdodi, akautwaa; Wakati huo huo Bwana akanena kwa mkono wa Isaya mwana wa Amozi, akisema, Nenda uvue nguo ya magunia viunoni mwako, na uvue kiatu mguuni pako. Naye akafanya hivyo, akaenda uchi na peku. Bwana akasema, Kama vile mtumishi wangu Isaya alivyokwenda uchi na peku miaka mitatu, awe ishara na ajabu juu ya Misri na juu ya Kushi; ndivyo mfalme wa Ashuru atakavyowachukua Wamisri wakiwa mateka, na Wakushi wakiwa watekwa, vijana na wazee, wakiwa uchi na peku, hata matako yao yakiwa wazi, aibu ya Misri. Nao wataogopa na kuaibika kwa ajili ya Kushi, tumaini lao, na kwa ajili ya Misri, fahari yao. Naye mkaaji wa pwani hii atasema siku ile, Tazama, ndivyo ilivyo tumaini letu, tulikokimbilia kwa msaada ili tukombolewe kutoka kwa mfalme wa Ashuru; nasi tutaokokaje? Isaya 20:1-6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Swali linaloibuliwa na wakazi wa kisiwa ni jinsi watakavyotoroka kutoka kwa mfalme wa Ashuru, ambaye pia anawakilishwa kama mfalme wa kaskazini katika Danieli sura ya kumi na moja.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Yeye [mfalme wa kaskazini] ataingia pia katika nchi tukufu, na nchi nyingi zitaangushwa: lakini hawa wataokoka mkononi mwake, yaani Edomu, na Moabu, na wakuu wa wana wa Amoni. Danieli 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

Katika aya hii sheria ya Jumapili nchini Marekani inatambuliwa, na kuna tofauti ndogo ndogo katika kifungu cha Danieli zinazostahili kuzingatiwa. Kuna aya tatu mfululizo katika Danieli sura ya kumi na moja, aya ya arobaini hadi arobaini na tatu, ambazo zote zinataja 'nchi'. Katika aya ya arobaini, nchi zilizowakilisha Umoja wa Kisovyeti wa zamani zilifagiliwa mbali na Upapa na Marekani mnamo 1989. Wanahistoria wa kisasa wanathibitisha ukweli huu.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Kisha katika aya ya arobaini na mbili tunapata neno “nchi” likiwakilisha nchi zote za sayari ya Dunia, wakati mfalme wa kaskazini (upapa) anaiteka Misri, inayowakilisha ulimwengu mzima. Hilo ni mojawapo ya tofauti ndogondogo za maana. Nyingine kati ya hizo tofauti mbili ninazozirejea katika aya hizo tatu inahusisha neno “escape” katika aya ya arobaini na moja na tena katika aya ya arobaini na mbili. Ni maneno mawili tofauti ya Kiebrania, ingawa yote yametafsiriwa kama “escape.” Neno la Kiebrania lililotafsiriwa kama “escape” katika aya ya arobaini na mbili linamaanisha kutopata ukombozi, kwa kuwa “wafalme kumi” wanaowakilisha Umoja wa Mataifa wanapokubali kuikabidhi serikali yao ya dunia moja chini ya udhibiti wa mnyama wa kipapa, hakuna kutoroka—hakuna ukombozi.

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

> Na zile pembe kumi ulizoziona ni wafalme kumi, ambao bado hawajapokea ufalme; lakini watapokea mamlaka kama wafalme kwa saa moja pamoja na yule mnyama. Hawa wana nia moja, nao watampa yule mnyama mamlaka yao na nguvu zao. Hawa watapigana na Mwanakondoo, na Mwanakondoo atawashinda; kwa maana yeye ni Bwana wa mabwana, na Mfalme wa wafalme; na walio pamoja naye ni walioitwa, na wateule, na waaminifu. Naye akaniambia, maji uliyoyaona, mahali anakoketi yule kahaba, ni watu, na makutano, na mataifa, na lugha. Na zile pembe kumi ulizoziona juu ya yule mnyama, hao watamchukia yule kahaba, watamfanya awe ukiwa na uchi, watakula nyama yake, na kumteketeza kwa moto. Kwa maana Mungu ameweka mioyoni mwao kutimiza mapenzi yake, na kukubaliana, na kuutoa ufalme wao kwa yule mnyama, hata maneno ya Mungu yatimie. Ufunuo 17:12-17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Hawa “wafalme kumi” wametajwa mara kwa mara katika neno la Mungu na katika kisa cha Eliya. Ahabu, mfalme wa Israeli, alikuwa mkuu wa makabila kumi, na alikuwa ameoa Yezebeli. Yezebeli ni upapa mwishoni mwa ulimwengu, Eliya ni wajumbe wa ujumbe wa malaika wa tatu na Ahabu ni mkuu wa muungano wa wafalme kumi. Ahabu anawakilisha Marekani kama kiongozi wa Umoja wa Mataifa wakati wa historia ya kinabii ya sheria ya Jumapili. Wakati Misri inatekwa na Ashuru, mfalme wa kaskazini katika Danieli 11:42 amewalazimisha hivi punde wale wafalme kumi kukubali kukabidhi ufalme wao kwa mamlaka ya kipapa.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> Tunapokaribia mgogoro wa mwisho, ni jambo la muhimu mno kwamba maelewano na umoja viwepo miongoni mwa vyombo vya Bwana. Ulimwengu umejaa dhoruba na vita na mfarakano. Hata hivyo, chini ya kichwa kimoja—mamlaka ya kipapa—watu wataungana kumpinga Mungu kupitia mashahidi Wake. Umoja huu umeimarishwa na yule mwasi mkuu. Wakati anapojitahidi kuwaunganisha mawakala wake katika kupigana dhidi ya ukweli, atafanya kazi ya kuwagawanya na kuwatawanya watetezi wa ukweli. Wivu, kudhania mabaya, na kusema mabaya, vinachochewa naye ili kuleta mtafaruku na mgawanyiko. Shuhuda, juzuu ya 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

Katika mstari wa arobaini na moja tunalipata neno "escape" na pia tunalipata neno "escape" katika mstari wa arobaini na mbili, lakini ni maneno mawili tofauti ya Kiebrania. Neno linalotafsiriwa kama "escape" katika mstari wa arobaini na moja linamaanisha kuponyoka kana kwamba kwa utelezi. Hili ndilo neno linalotafsiriwa kama "escape" katika mstari wa sita wa Isaya sura ya ishirini. "Katika siku ile" "mkazi wa kisiwa hiki" anauliza jinsi anavyoweza kuponyoka kutoka kwa Mwashuri ambaye "katika siku ile" anazidi kuuteka ulimwengu hatua kwa hatua kama inavyoonyeshwa katika Danieli kumi na moja na vifungu vingine kadhaa vya Maandiko.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

Katika Danieli kumi na moja aya ya arobaini na moja, wakati upapa, au kama Danieli anavyomwita mfalme wa kaskazini, au kama Isaya anavyomwita Mwashuri, anapoiteka “nchi ya uzuri” inayowakilisha Marekani, kuna makundi mawili yanayotambuliwa.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Naye ataingia pia katika nchi tukufu, na mataifa mengi yataangushwa; lakini hawa wataponyoka mkononi mwake, yaani Edomu, na Moabu, na wakuu wa wana wa Amoni. Danieli 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Moja ni wale "wengi" wanaoangushwa, na kundi lingine linawakilishwa kama "Edomu, Moabu na mkuu wa wana wa Amoni." Wakati wa sheria ya Jumapili, Ufunuo sura ya kumi na nane aya ya nne, unawaita wale ambao bado wako Babeli "tokeni."

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> Kisha nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Ufunuo 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Edomu, Moabu na mkuu wa wana wa Amoni ndiyo wale wanaoponyoka kwa hila, kama watu wa kisiwa katika Isaya ishirini wanavyotumaini kufanya.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

Katika aya ya arobaini na moja, jambo lingine la kimaana ninalorejelea ni kwamba katika aya ya arobaini, arobaini na moja, na arobaini na mbili tunakuta neno “nchi nyingi,” lakini katika aya ya arobaini na moja ni neno lililoongezwa; halimo katika maneno asilia ya Danieli na halistahili kuwepo hapo. Nchi nyingi ziliangushwa katika utimilifu wa aya ya arobaini wakati wa kusambaratika kwa Umoja wa Kisovyeti, na nchi nyingi hutekwa na Upapa unapotwaa udhibiti wa Umoja wa Mataifa. Lakini wakati wa sheria ya Jumapili nchini Marekani, hao “wengi” wanaoangushwa si nchi nyingi; wanaweza kuwa ni Waadventista Wasabato tu.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> "Ikiwa nuru ya kweli imekuwasilishwa kwako, ikifunua Sabato ya amri ya nne, na kuonyesha kwamba katika Neno la Mungu hakuna msingi wowote wa kushika Jumapili, na bado unashikilia Sabato ya uongo, ukikataa kuishika Sabato ambayo Mungu huiita 'siku yangu takatifu' kwa utakatifu, unapokea alama ya mnyama. Hili hutokea lini? Unapotii amri inayokuamuru uache kufanya kazi siku ya Jumapili na kumwabudu Mungu, ilhali unajua kwamba hakuna neno lolote katika Biblia linaloonyesha kuwa Jumapili si chochote ila siku ya kawaida ya kazi, unakubali kupokea alama ya mnyama, na kuukataa muhuri wa Mungu." Review and Herald, Julai 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Kila mshiriki wa Kanisa la Waadventista Wasabato alikubali fundisho la Sabato alipobatizwa na kuwa mshiriki wa kanisa kwa mara ya kwanza, na anawajibika kwa mujibu wa “nuru ya ukweli” kuhusu Sabato.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Kubadilishwa kwa Sabato ni ishara au alama ya mamlaka ya kanisa la Kirumi. Wale ambao, wakiyaelewa madai ya amri ya nne, huchagua kuishika Sabato ya uongo badala ya ile ya kweli, kwa kufanya hivyo wanatoa heshima kwa ile nguvu ambayo peke yake imeiamuru. Alama ya mnyama ni Sabato ya kipapa, ambayo imekubaliwa na ulimwengu badala ya siku aliyoiweka Mungu.

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> Bado hakuna aliyepokea alama ya mnyama. Wakati wa kujaribiwa bado haujafika. Wapo Wakristo wa kweli katika kila kanisa, hata katika Kanisa Katoliki la Roma. Hakuna anayehukumiwa hadi awe amepokea nuru na ametambua wajibu wa amri ya nne. Lakini amri itakapotolewa ya kulazimisha sabato bandia, na sauti kuu ya malaika wa tatu itakapowaonya watu dhidi ya kuabudu mnyama na sanamu yake, mstari utachorwa wazi kati ya uongo na ukweli. Ndipo wale ambao bado wanaendelea katika uasi watapokea alama ya mnyama.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> Kwa mwendo wa kasi tunakaribia kipindi hiki. Wakati makanisa ya Kiprotestanti yataungana na mamlaka ya kidunia kuidumisha dini ya uongo, ambayo kwa kuipinga mababu zao walistahimili mateso makali kabisa, ndipo Sabato ya kipapa itakapolazimishwa kwa mamlaka ya pamoja ya kanisa na serikali. Kutakuwa na uasi wa kitaifa, ambao utaishia tu katika maangamizi ya taifa. Mswada 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Wakati wa sheria ya Jumapili, watu pekee wanaowajibishwa kwa nuru ya malaika wa tatu ni Waadventista Wasabato, kwa maana ni wakati huo tu ndipo mtihani wa malaika wa tatu utakapowasilishwa kwa wale walio nje ya Uadventista. Wale “wengi” watakaoangushwa wakati wa sheria ya Jumapili ni Waadventista wa Laodikia, kwa kuwa “hukumu huanzia katika nyumba ya Mungu.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Hivyo wa mwisho watakuwa wa kwanza, na wa kwanza watakuwa wa mwisho; kwa maana waitwao ni wengi, bali wateule ni wachache. Mathayo 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Isaya ni "ishara na ajabu" kwa Misri na Kushi kuhusiana na ushindi wa hatua kwa hatua wa upapa juu ya ulimwengu. Misri ni Umoja wa Mataifa; Kushi ni Marekani na Ashuru ni upapa. Katika muktadha wa historia hiyo ya kinabii, Isaya anaanza kutoa mfululizo wa unabii wa maangamizi. Sura ya ishirini na mbili inahusu Walaodikia wanaoangushwa wakati wa sheria ya Jumapili na Wafiladelfia wanaowaita "Edomu, Moabu na mkuu wa wana wa Amoni" watoke Babeli.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

Uadventista wa Laodikia hauna tabia inayohitajika ili kuokolewa, na wanatapikwa kutoka katika kinywa cha Bwana wakati wa sheria ya Jumapili. Nalitaja jambo hili ili tu kusisitiza hoja inayofuata. Isaya ishirini na mbili inaonyesha sababu nyingine kwamba Laodikia imepotea, maana unabii wa maangamizi umeelekezwa dhidi ya bonde la “maono.” Kuna maneno mawili makuu ya Kiebrania yanayotafsiriwa kama “maono.” Moja linawakilisha mfululizo wa matukio ya kinabii na jingine linawakilisha maono ya Kristo. Moja ni la nje ya kanisa na jingine ni la ndani ya kanisa. Neno katika sura ya ishirini na mbili ni lile linalowakilisha maono ya matukio ya kinabii, na ndilo neno hilo hilo linalotafsiriwa kama “maono” katika kitabu cha Mithali.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Pasipo maono, watu huangamia; bali ashikaye sheria, heri yake. Mithali 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Mzigo wa bonde la maono” ni unabii unaobainisha makundi mawili ya waabudu katika kanisa la Mungu mwishoni mwa ulimwengu. Kundi moja, linalowakilishwa na Shebna, ni Laodikia, na kundi lingine ni Filadelfia, linalowakilishwa na Eliakimu mwana wa Hilkia. Tofauti kati ya makundi hayo mawili katika sura hiyo bila shaka ni ile ile ya mfano wa wanawali kumi. Kundi moja lina mafuta usiku wa manane, na kundi lingine halina. “Mafuta” kama ishara yanawakilisha kweli mbalimbali kulingana na muktadha yanapopatikana, lakini katika Isaya ishirini na mbili “mafuta” ya wanawali kumi yanawakilishwa na neno “maono.” Kundi moja lina “mafuta” na lingine halina.

> “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 spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Roho za manabii hukubaliana wao kwa wao, na wale wawili waliotiwa mafuta wa Zekaria pia ndio mashahidi wale wawili wa Ufunuo kumi na moja.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> Kuhusu mashahidi wale wawili, nabii anaendelea kutangaza: ‘Hawa ndio mizeituni miwili, na vinara viwili vya taa, wanaosimama mbele za Mungu wa dunia.’ ‘Neno lako,’ alisema mtunga Zaburi, ‘ni taa ya miguu yangu, na nuru ya njia yangu.’ Ufunuo 11:4; Zaburi 119:105. Mashahidi hao wawili wanawakilisha Maandiko ya Agano la Kale na Agano Jipya. Vyote viwili ni ushuhuda muhimu kuhusu asili na kudumu kwa sheria ya Mungu. Pia vyote viwili ni mashahidi wa mpango wa wokovu. Mifano, dhabihu, na unabii wa Agano la Kale vinaelekeza mbele kwa Mwokozi atakayekuja. Injili na Nyaraka za Agano Jipya zinasimulia juu ya Mwokozi aliyekuja kwa namna ile ile ilivyotabiriwa na mifano na unabii.” The Great Controversy, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Wale wawili waliopakwa mafuta wanaotajwa na Zekaria wanawakilisha mchakato wa mawasiliano uliodhihirishwa katika Ufunuo sura ya kwanza. "Mafuta" ambayo ni "maono" ya kinabii ya matukio ya kihistoria yanawasilishwa kupitia Agano la Kale na Agano Jipya. Katika Ufunuo sura ya kumi na moja, mashahidi hawa wawili wanatambulika kwa muktadha kuwa ni Musa na Eliya. Musa na Eliya wenyewe ni ishara.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Wanapowasilishwa pamoja, kama ilivyokuwa katika Mlima wa Kubadilika Sura au katika Ufunuo sura ya kumi na moja, wao ni alama za kweli mbili tofauti. Kwenye mlima wanawakilisha wafia dini wakati wa mgogoro wa sheria ya Jumapili na wale mia moja arobaini na nne elfu, ilhali katika Ufunuo sura ya kumi na moja wanawakilisha Agano la Kale na Agano Jipya. Lakini kwa Waadventista wanawakilisha hata zaidi. Mashahidi wawili kwa Wayahudi walikuwa “sheria na manabii” waliowakilisha Agano la Kale, na mashahidi wawili kwa Wakristo walikuwa Agano la Kale na Agano Jipya, lakini kwa Waadventista mashahidi hao wawili ni neno la Mungu na ushuhuda wa Yesu. Hii ndiyo sababu Yohana alikuwa katika kisiwa cha Patmo.

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

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

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Katika Isaya sura ya ishirini na mbili, mashahidi wawili wa Musa na Eliya wamewakilishwa, ingawa inaweza kutambuliwa tu ikiwa utatumia kanuni ya Alfa na Omega katika sura hiyo. Zingatia mahali Yesu alipoanza maelezo Yake ya 'maono' ya matukio ya kinabii kwa wanafunzi Wake njiani kuelekea Emmaus.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> "Akianzia na Musa, mwanzo kabisa wa historia ya Biblia, Kristo alifafanua katika Maandiko yote mambo yaliyomhusu Yeye mwenyewe." Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Eliya ni nabii anayejitokeza kabla ya siku kuu na ya kutisha ya Bwana, akiwa na ujumbe unaotegemea kanuni ya Alfa na Omega, unaogeuza mioyo ya akina baba (alfa) kuelekea kwa watoto (omega). Musa na Eliya wanawakilisha alfa na omega ya unabii wa Biblia. Ikiwa unaweza kulipokea, Musa alikuwa William Miller. Musa na Miller wote wawili walikufa, na wote walitambuliwa kwa uvuvio kuwa wameokolewa. Musa bila shaka alifufuliwa mara tu baada ya kifo chake, lakini malaika wanasubiri karibu na kaburi la Miller hadi ufufuo wake. Eliya anawakilisha mjumbe wa mwisho kabla ya kuja kwa siku kuu na ya kutisha ya Bwana.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> Wayahudi walijaribu kuzuia kutangazwa kwa ujumbe uliokuwa umetabiriwa katika Neno la Mungu; lakini unabii lazima utimizwe. Bwana asema, ‘Tazama, nitawapelekeeni Eliya nabii kabla ya kuja kwa ile siku kuu na ya kuogofya ya Bwana’ (Malaki 4:5). Yuko atakayekuja katika roho na nguvu za Eliya, na atakapoonekana, huenda watu wakasema, ‘Wewe ni mwenye bidii kupita kiasi, hutafsiri Maandiko ipasavyo. Hebu nikuambie jinsi ya kufundisha ujumbe wako.’

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> Kuna wengi wasioweza kutofautisha kati ya kazi ya Mungu na ya mwanadamu. Nitasema ukweli kama Mungu anavyonipa, nami nasema sasa, mkizidi kutafuta makosa, kuwa na roho ya mfarakano, hamtajua kamwe kweli. Yesu aliwaambia wanafunzi wake, ‘Bado ninayo mambo mengi ya kuwaambia, lakini hamwezi kuyastahimili sasa’ (Yohana 16:12). Hawakuwa katika hali ya kuthamini mambo matakatifu na ya milele; lakini Yesu aliahidi kumtuma Mfariji, ambaye angewafundisha mambo yote, na kuwakumbusha yote aliyowaambia. Ndugu, hatupaswi kutegemea mwanadamu. ‘Acheni kumtumainia mwanadamu, ambaye pumzi yake imo puani mwake; kwa maana ni nini yeye hata ahesabiwe?’ (Isaya 2:22). Lazima mziweke roho zenu zisizo na msaada mikononi mwa Yesu. Haistahili kwetu kunywa kutoka chemchemi ya bondeni, wakati kuna chemchemi mlimani. Tuyaache yale mito ya chini; tuje kwenye chemchemi za juu. Ikiwa kuna kipengele cha kweli ambacho hamkielewi, ambacho hamkubaliani nacho, chunguzeni, lingeni andiko kwa andiko, chimbueni kwa kina kweli katika mgodi wa Neno la Mungu. Lazima mjitoe ninyi wenyewe na maoni yenu juu ya madhabahu ya Mungu, muweke kando mawazo yenu ya awali, na muache Roho wa Mbinguni awaongoze katika kweli yote. Ujumbe Uliochaguliwa, kitabu cha 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Katika Isaya sura ya ishirini na mbili, Shebna na Eliakimu wanawakilisha wenye hekima na wapumbavu ndani ya Uadventista mwishoni mwa ulimwengu wakati mfalme wa kaskazini anapoelekea Yerusalemu. Eliakimu mwana wa Hilkia alikuwa na "maono", Shebna hakuwa nayo.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Pasipo maono, watu huangamia; bali ashikaye sheria, heri yake. Mithali 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Ujumbe wa kinabii, yaani “maono” ya aya hii, unashughulikia mambo mawili. Ukielewa ongezeko la nuru ya kinabii unaishi, na usipofanya hivyo—unakufa. Usipofahamu, basi huwezi kujiandaa kuishika Sabato katika jaribio la Sheria ya Jumapili. Itakuwa “imechelewa sana.” Wakati Waadventista wa Laodikia wanapoangushwa katika Sheria ya Jumapili, wanakataa sheria kwa sababu walikataa “maono ya ukweli.” Hawana mafuta, hawaelewi ongezeko la maarifa linalofunuliwa kabla tu ya kufungwa kwa kipindi cha rehema.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

> Kwa sababu unasema, Mimi ni tajiri, nimejitajirisha, wala sina haja ya chochote; wala hujui kwamba wewe ni mnyonge, mwenye taabu, maskini, kipofu, na uchi. Ufunuo 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Ishara ya Isaya ni kwamba alitembea uchi na bila viatu kwa miaka mitatu. Alifanya hivyo kuwaonya wale watakaoonywa na ujumbe wake wa kinabii, kwamba msipoelewa maono ya matukio ya kinabii, mtakapokutana na sheria ya Jumapili mtakuwa mateka mnaopelekwa katika hali ya mnyonge, wa kuhurumiwa, maskini, kipofu na uchi. Isaya alikuwa ishara na ajabu katika historia ya Isaya, lakini zaidi kwa mwisho wa dunia.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Sasa mambo haya yote yalitokea kwao kuwa mifano: nayo yameandikwa kwa ajili ya maonyo yetu, ambao miisho ya ulimwengu imetufikia. 1 Wakorintho 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Katika mistari mitano ya kwanza ya sura ya ishirini na mbili, Yerusalemu, mji wa Daudi, unatambuliwa kuwa “mji wenye ghasia,” “mji wa furaha” uliojaa “makelele.” Tamko maarufu la kibiblia, hata linalotumiwa na watu wa kidunia, linatumika katika sura hii kuwakilisha mji huo wa “furaha” “wenye ghasia” uliojaa “makelele,” wakati wale katika mstari wa kumi na tatu kwa furaha wanasema, “Na tule na tunywe; maana kesho tutakufa.” Hata hivyo, ijapokuwa wanafurahi, wanaume wao wameuawa, lakini si kwa upanga, wala vitani, na kwa hiyo Isaya anauliza, “Ni nini kilichokupata?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Chochote kinachowasibu, kimewasababisha kwenda juu ya mapaa ya nyumba. Mapaa ya nyumba ni ishara ya kuabudu jua, mwezi na nyota; ni ishara ya uspiritizimu. Uadventista upo chini ya udanganyifu wa kiroho katika kifungu hiki.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> Na wale wanaoabudu jeshi la mbinguni juu ya mapaa ya nyumba; na wale wanaoabudu na kuapa kwa Bwana, na wanaoapa kwa Malkamu; na wale waliogeuka nyuma kutoka kwa Bwana; na wale ambao hawajamtafuta Bwana, wala hawajamwulizia.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Kaa kimya mbele za Bwana Mungu; kwa maana siku ya Bwana iko karibu; kwa kuwa Bwana ametayarisha dhabihu, amewaalika wageni wake. Na itakuwa kwamba katika siku ya dhabihu ya Bwana nitawaadhibu wakuu, na wana wa mfalme, na wale wote wanaovaa mavazi ya kigeni. Katika siku hiyohiyo pia nitawaadhibu wote warukao juu ya kizingiti, ambao hujaza nyumba za mabwana wao kwa jeuri na udanganyifu. Sefania 1:5-9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Katika mzozo wa sheria ya Jumapili, Uadventista, unaowakilishwa kama Yerusalemu, uko katika "bonde la maono." Wale wanaokataa ujumbe wa kinabii unaowakilishwa na "mafuta" au "maono" wanajihusisha na ushirikina wa kiroho, jambo ambalo Paulo analishughulikia katika Wathesalonike wa Pili. Huko pia tunakuta wale (Shebna) ambao hawakukubali kuipenda ile kweli.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> Na kwa sababu hiyo Mungu atawapelekea nguvu ya upotevu, ili waamini uongo; ili wahukumiwe wote wasioamini ile kweli, bali walifurahia udhalimu. 2 Wathesalonike 2: 11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Bila shaka, neno "kweli" analolitumia Paulo ni neno la Kigiriki lililotokana na neno la Kiebrania "kweli", ambalo limeundwa kwa kuunganisha herufi tatu za Kiebrania zinazowakilisha Alfa na Omega. Kukataa "kweli" inayowakilishwa kama kanuni ya Alfa na Omega kunawaletea Walaodikia udanganyifu mkubwa, na udanganyifu huo ni ushirikina.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> “Asema nabii Isaya: ‘Na watakapokuambia, Tafuteni kwa wenye pepo, na kwa wachawi waliao na wanong’ona; je, watu wasimtafute Mungu wao? je, kwa ajili ya walio hai waende kwa wafu? Kwa sheria na ushuhuda; ikiwa hawasemi sawasawa na neno hili, ni kwa sababu hakuna nuru ndani yao.’ Isaya 8:19, 20. Kama watu wangekuwa radhi kupokea ukweli ulioelezwa wazi katika Maandiko kuhusu asili ya mwanadamu na hali ya wafu, wangeona katika madai na maonyesho ya imani za mizimu kazi ya Shetani pamoja na nguvu na ishara na maajabu ya uongo. Lakini badala ya kuacha uhuru unaopendeza moyo wa mwili, na kuacha dhambi wanazozipenda, makutano wengi hufumba macho yao kwa nuru na kuendelea kutembea moja kwa moja, bila kujali maonyo, wakati Shetani anapotandaza mitego yake kuwazunguka, nao wanakuwa mawindo yake. ‘Kwa sababu hawakukubali kuipenda ile kweli, wapate kuokolewa,’ kwa hiyo ‘Mungu atawaletea nguvu ya upotevu, ili wauamini uongo.’ 2 Wathesalonike 2:10, 11.” Pambano Kuu, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

Katika Isaya sura ya ishirini na mbili, wanaume wa mji wa furaha wameuawa, lakini si kwa vita wala kwa upanga; wamefungwa pamoja na kuuawa pamoja na wakuu waliokimbia.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> Kanisa likifuata mwenendo unaofanana na wa dunia, litapata hatima ileile. La, bali, kwa kuwa wamepokea nuru kubwa zaidi, adhabu yao itakuwa kubwa kuliko ya wasiotubu.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> Sisi kama watu tunakiri kwamba tuna ukweli uliotangulia mbele ya ule wa watu wengine wote duniani. Basi maisha na tabia zetu yanapaswa kuwa katika upatanifu na imani ya namna hiyo. Siku imekaribia sana wakati ambapo wenye haki watafungwa pamoja kama nafaka ya thamani katika mafungu kwa ajili ya ghala la mbinguni, huku waovu, kama magugu, wakikusanywa kwa ajili ya mioto ya siku ile kuu ya mwisho. Lakini ngano na magugu 'hukua pamoja hata wakati wa mavuno.' Ushuhuda, juzuu ya 5, ukurasa 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Uongozi katika Isaya ishirini na mbili umefunganishwa na “wapiga mishale.” Shebna anatajwa kuwa msimamizi wa nyumba, na nafasi yake itapewa Eliakimu, mwana wa Hilkia. Katika Isaya ishirini na mbili, ujumbe wa kinabii unaowakilishwa na “maono” ya matukio ya kinabii umezalisha makundi mawili ya waabudu huko Yerusalemu anapokaribia mfalme wa kaskazini. Kundi moja linafungwa kwa ajili ya ghala la mbinguni na jingine kwa ajili ya moto wa siku za mwisho. Kilichowafunga waovu ni “wapiga mishale,” ambayo ni mojawapo ya alama nyingi za Uislamu katika Neno la Mungu.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> Na mabaki ya idadi ya wapiga upinde, mashujaa wa wana wa Kedari, yatapungua; kwa maana Bwana, Mungu wa Israeli, amelisema hilo. Isaya 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Na haya ndiyo majina ya wana wa Ishmaeli, kwa majina yao, sawasawa na vizazi vyao: mzaliwa wa kwanza wa Ishmaeli, Nebajoth; na Kedar, na Adbeel, na Mibsam, na Mishma, na Dumah, na Massa, Hadar, na Tema, Jetur, Naphish, na Kedemah: Hawa ndiyo wana wa Ishmaeli, na haya ndiyo majina yao, kwa miji yao, na kwa ngome zao; wakuu kumi na wawili kwa kadiri ya mataifa yao. Mwanzo 25:13-16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Uongozi wa Waadventista ulifungwa na wapiga mishale ulipokataa ujumbe kwamba Uislamu uliishambulia Marekani tarehe 11 Septemba, 2001, kama utimilifu wa unabii wa Biblia. Shambulio la 9/11 lilikuwa uthibitisho wa ujumbe uliofumbuliwa mwaka 1989, wakati wa kuanguka kwa Umoja wa Kisovieti. Shambulio la Uislamu la 9/11 lilienda sambamba na tarehe 11 Agosti, 1840, wakati unabii kuhusu Uislamu kuzuiliwa ulitia nguvu ujumbe wa kwanza wa malaika kwa kuthibitisha kanuni kuu ya kinabii ya Miller, kwamba siku iliwakilisha mwaka. Tarehe 11 Agosti, 1840 ilikuwa utimilifu wa tukio lililotabiriwa lililotegemea kanuni ya siku kuwa mwaka. Ilipotimia, ujumbe wa kwanza wa malaika ulipelekwa katika kila kituo cha misheni duniani.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 ilithibitisha kanuni kuu ya “maono” yaliyotolewa kwa Uadventista ili yatangazwe. Kanuni hiyo ni kwamba historia hujirudia. Kanuni ya siku kwa mwaka ilipothibitishwa tarehe 11 Agosti, 1840, malaika mwenye nguvu wa Ufunuo kumi alishuka, akiashiria kutiwa nguvu kwa ujumbe wa saa ya hukumu wa Miller, hivyo kuonyesha kwa mfano wakati malaika wa Ufunuo kumi na nane alishuka tarehe 9/11.

> “How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> "Habari zimetoka wapi kwamba nimetangaza kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa pale, ghorofa baada ya ghorofa, 'Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakaposimama kuitingisha dunia kwa kutisha! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.' Sura nzima ya kumi na nane ya Ufunuo ni onyo kuhusu yale yanayokuja duniani. Lakini sina nuru maalum kuhusu kile kinachokuja juu ya New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa mageuzo na mapinduo ya nguvu za Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja tu kutoka kwa Bwana, mguso mmoja tu wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatafanyika ambayo hatuwezi hata kuyawaza kwa jinsi yanavyotisha." Review and Herald, Julai 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Bila shaka kuna mengi zaidi ya kusemwa kuhusu Uislamu, lakini Shebna anawakilisha wale wanaokataa "maono" ya historia ya kinabii ambayo yanategemea kurudiwa kwa historia, yakiandamana na ukweli wa msingi wa kurudiwa kwa historia—kwamba mwanzo wa jambo huonyesha mwisho wa jambo. Kuzuiliwa kwa Uislamu mnamo Agosti 11, 1840 kulisababisha kushuka kwa malaika wa Ufunuo kumi, na kuachiliwa kwa Uislamu mnamo 9/11 kulisababisha kushuka kwa malaika wa Ufunuo kumi na nane.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> Nikasema, Sikilizeni, nawasihi, enyi wakuu wa Yakobo, na enyi wakuu wa nyumba ya Israeli; Je, si juu yenu kujua hukumu? Ninyi mnaochukia mema na kupenda mabaya; mnawavua watu ngozi yao, na kuwaondolea nyama iliyo juu ya mifupa yao; tena mnakula nyama ya watu wangu, na kuwachuna ngozi; mnavunja mifupa yao, na kuwakatakata vipande vipande, kama nyama ya sufuriani, na kama nyama iliyo ndani ya chungu. Ndipo mtamlilia Bwana, lakini hatawasikia; hata ataificha uso wake kwenu wakati huo, kwa sababu ya uovu wa matendo yenu. Hivyo asema Bwana kuhusu manabii wanaowapotosha watu wangu, wanaotafuna kwa meno yao, na kusema, Amani; lakini yeye asiyewaweka kitu vinywani mwao, humwandalia vita. Kwa sababu hiyo usiku utakuwa juu yenu, ili msipate maono; na giza litakuwa juu yenu, ili msitabiri; na jua litatua juu ya manabii, na mchana utakuwa giza juu yao. Ndipo waonaji wataona aibu, na wapiga ramli watatahayari; naam, wote watafunika midomo yao; kwa kuwa hakuna jibu kutoka kwa Mungu. Lakini kweli mimi nimejazwa nguvu kwa Roho wa Bwana, na kwa hukumu, na kwa uweza, ili nimfunulie Yakobo uasi wake, na Israeli dhambi yake. Sikilizeni hili, nawasihi, enyi wakuu wa nyumba ya Yakobo, na wakuu wa nyumba ya Israeli, mnaoichukia hukumu, na kupotosha uadilifu wote. Wanajenga Sayuni kwa damu, na Yerusalemu kwa uovu. Wakuu wake huhukumu kwa rushwa, na makuhani wake hufundisha kwa ujira, na manabii wake hutabiri kwa fedha; lakini humtegemea Bwana, na kusema, Je, si Bwana yupo kati yetu? Hakuna uovu utakaokuja juu yetu. Mika 3:1-11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> Na umati wa mataifa yote wanaopigana dhidi ya Arieli [Yerusalemu], naam, wote wanaopigana dhidi yake na ngome zake, na wanaomletea dhiki, watakuwa kama ndoto ya maono ya usiku. Nao watakuwa kama mtu mwenye njaa aotapo, na tazama, anakula; lakini aamka, na nafsi yake iko tupu; au kama mtu mwenye kiu aotapo, na tazama, anakunywa; lakini aamka, na tazama, amedhoofika, na nafsi yake inatamani; ndivyo umati wa mataifa yote utakuwa, wanaopigana dhidi ya mlima Sayuni. Simameni, mshangae; pigeni mayowe, pigeni kelele; wamelewa, lakini si kwa mvinyo; wanayumba, lakini si kwa kileo. Kwa maana Bwana amemimina juu yenu roho ya usingizi mzito, naye amefumba macho yenu; manabii wenu na watawala wenu, waonaji, amewafunika. Na maono yote yamekuwa kwenu kama maneno ya kitabu kilichotiwa muhuri, ambacho watu humkabidhi mtu aliye na elimu, wakisema, Tafadhali, soma hiki; naye husema, Siwezi; maana kimefungwa kwa muhuri. Na hicho kitabu kinakabidhiwa mtu asiye na elimu, wakisema, Tafadhali, soma hiki; naye husema, Sijui kusoma. Kwa hiyo Bwana akasema, Kwa sababu watu hawa wanakaribia kwangu kwa vinywa vyao, na kwa midomo yao wananiheshimu, bali mioyo yao wameiweka mbali nami, na kumcha kwao kunafundishwa kwa maagizo ya wanadamu; kwa sababu hiyo, tazama, nitaendelea kufanya kazi ya ajabu kati ya watu hawa, kazi ya ajabu na ya kustaajabisha; kwa maana hekima ya wenye hekima miongoni mwao itapotea, na ufahamu wa wenye busara wao utafichwa. Ole wao wanaotafuta kwa kina kuficha shauri lao mbali na Bwana, na matendo yao yako gizani; nao husema, Ni nani atutuona? na ni nani atatutambua? Hakika kupindua kwenu mambo kutahesabiwa kama udongo wa mfinyanzi; je, kazi itamwambia yeye aliyeifanya, Hajanifanya? au kitu kilichoumbwa kitasema juu yake aliyekiumba, Hana ufahamu? Isaya 29:7-16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Bonde la maono, kulingana na Isaya, ni “siku ya taabu, na ya kukanyagwa, na ya mkanganyiko kwa mkono wa Bwana Mungu wa majeshi katika bonde la maono, kubomolewa kwa kuta, na kulilia milima.” Kwa hiyo Isaya analia kwa uchungu mwingi, kama vile Yesu alivyofanya.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> Machozi ya Yesu hayakutokana na kutarajia mateso yake mwenyewe. Mbele Yake tu palikuwa na Getsemane, ambako hivi karibuni utisho wa giza kuu ungemfunika. Pia lango la kondoo lilikuwa dhahiri machoni, ambalo kwa karne nyingi wanyama wa sadaka za dhabihu walikuwa wamepitishwa. Lango hili hivi karibuni lingefunguliwa kwa ajili Yake, Yule Mfano Halisi mkuu, ambaye kuelekea dhabihu Yake kwa ajili ya dhambi za ulimwengu sadaka hizi zote zilikuwa zikiashiria. Karibu palikuwapo Kalvari, eneo la mateso Yake yaliyokaribia. Hata hivyo haikuwa kwa sababu ya vikumbusho hivi vya kifo Chake cha kikatili kwamba Mkombozi alilia na kuugua kwa uchungu wa roho. Huzuni yake haikuwa ya ubinafsi. Wazo la mateso yake mwenyewe halikuogopesha ile roho tukufu, yenye kujitoa sadaka. Ilikuwa ni mandhari ya Yerusalemu iliyochoma moyo wa Yesu—Yerusalemu iliyomkataa Mwana wa Mungu na kuidharau upendo Wake, iliyokataa kushawishiwa na miujiza Yake yenye nguvu, na iliyokuwa karibu kuchukua uhai Wake. Aliona jinsi alivyokuwa katika hatia ya kumkataa Mkombozi wake, na jinsi angeweza kuwa kama angemkubali Yeye peke yake awezaye kuponya jeraha lake. Alikuwa amekuja kumwokoa; angewezaje kumwacha?

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> Waisraeli walikuwa watu waliopendelewa; Mungu alikuwa amefanya hekalu lao kuwa makao Yake; lilikuwa ‘zuri kwa mahali pake, furaha ya dunia yote.’ Zaburi 48:2. Kumbukumbu ya zaidi ya miaka elfu moja ya uangalizi wa Kristo wa kuwalinda na upendo wake mpole, kama vile baba anavyompenda mwanawe wa pekee, ilikuwa hapo. Katika hekalu hilo manabii walikuwa wametoa maonyo yao mazito. Hapo ndipo vyombo vya kufukizia vilivyowaka vilipeperushwa, wakati uvumba, uliouchanganyika na maombi ya waabudu, ulipopaa kwa Mungu. Hapo damu ya wanyama ilikuwa imetiririka, ikiwawakilisha damu ya Kristo. Hapo Yehova alikuwa ameudhihirisha utukufu Wake juu ya kiti cha rehema. Hapo makuhani walikuwa wamehudumu, na adhama ya ishara na sherehe ilikuwa imeendelea kwa enzi nyingi. Lakini haya yote yalipaswa kuwa na mwisho.

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> "Yesu alinua mkono Wake—ule ambao mara nyingi ulikuwa umebariki wagonjwa na watesekao—na akiupunga kuelekea mji uliokuwa umehukumiwa kuangamia, akatamka kwa maneno yaliyokatika-katika ya huzuni: 'Laiti ungalijua, naam wewe, angalau katika siku hii yako, mambo yaletayo amani yako!—' Hapa Mwokozi alisitisha maneno, akaacha bila kusemwa jinsi hali ya Yerusalemu ingalivyokuwa lau angalikubali msaada ambao Mungu alitamani kumpa—zawadi ya Mwana Wake mpendwa. Kama Yerusalemu angalijua kile kilichokuwa haki yake kujua, na akazingatia nuru ambayo Mbingu alimletea, angalisimama kwa fahari ya ustawi, malkia wa falme, huru katika nguvu ya uwezo wake aliopewa na Mungu. Kusingalikuwa na askari wenye silaha wamesimama malangoni mwake, wala bendera za Kirumi zikipepea kutoka kuta zake. Hatima tukufu ambayo ingalimbariki Yerusalemu kama angalimkubali Mkombozi wake ilijitokeza mbele ya Mwana wa Mungu. Akaona kwamba kwa njia Yake angaliponywa ugonjwa wake mbaya, akawekwa huru kutoka utumwani, na akaimarishwa kuwa mji mkuu wenye nguvu duniani. Kutoka kuta zake njiwa wa amani angalikwenda kwa mataifa yote. Angalikuwa taji la utukufu la ulimwengu."

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> Lakini picha angavu ya kile ambacho Yerusalemu ingeweza kuwa inafifia machoni pa Mwokozi. Anatambua hali yake ilivyo sasa chini ya nira ya Warumi, chini ya hasira ya Mungu, amehukumiwa kukabili hukumu yake ya kulipiza kisasi. Anarudia uzi uliokatika wa maombolezo yake: ‘Lakini sasa yamefichwa machoni pako. Kwa maana siku zitakujia, adui zako watakuzungushia handaki, na watakuzingira, na watakufungia kila upande, nao watakuangusha chini hata kuwa sawa na ardhi, pamoja na watoto wako waliomo ndani yako; wala hawataacha ndani yako jiwe juu ya jiwe; kwa sababu hukuutambua wakati wa kujiliwa kwako.’

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> Kristo alikuja kuokoa Yerusalemu pamoja na watoto wake; lakini kiburi cha Kifarisayo, unafiki, wivu, na nia mbaya vilimzuia Yeye kutimiza kusudi Lake. Yesu alijua adhabu ya kutisha ambayo ingemjia mji uliokuwa umehukumiwa. Aliona Yerusalemu imezungukwa na majeshi, wakaazi waliokuwa wamezingirwa wakisukumwa hadi njaa kali na mauti, mama wakila miili ya watoto wao waliokufa, na wazazi na watoto wakinyang’anyiana tonge la mwisho la chakula, pendo la asili likiwa limeangamizwa na makali yanayoung’ata ya njaa. Aliona kwamba ukaidi wa Wayahudi, kama ulivyodhihirishwa katika kukataa kwao Wokovu Wake, ungewaongoza pia kukataa kujitiisha kwa majeshi yaliyokuwa yakiivamia. Aliona Kalvari, ambako Angeinuliwa, ikiwa imejaa misalaba kwa wingi kama miti ya msitu. Aliona wakaazi waliotaabika wakiteswa kwa kuvutwa viungo na kwa kusulubiwa, majumba mazuri yakiharibiwa, hekalu likiwa magofu, na katika kuta zake nzito hakuna jiwe lililobaki juu ya jingine, wakati mji ukilimwa kama shamba. Kwa hakika Mwokozi alikuwa na sababu ya kulia kwa maumivu akitazama mandhari hayo ya kutisha.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> Yerusalemu ilikuwa kama mtoto wa uangalizi Wake, na kama baba mwororo anavyomlilia mwana mpotovu, ndivyo Yesu alivyoililia mji huo mpendwa. Nikuachaje? Ninawezaje kukuona ukiwekwa wakfu kwa maangamizi? Je, nikuruhusu uende ukajaze kikombe cha uovu wako? Roho moja ina thamani kubwa kiasi kwamba, ikilinganishwa nayo, ulimwengu hushuka kuwa si kitu; lakini hapa kulikuwa na taifa zima lililohatarini kupotea. Mara tu jua lililokuwa likizama upesi magharibi lingepotoweka angani, siku ya neema ya Yerusalemu ingekuwa imefikia kikomo. Wakati maandamano yaliposimama kwenye kilele cha Mlima wa Mizeituni, bado haikuwa imechelewa kwa Yerusalemu kutubu. Malaika wa rehema alikuwa wakati huo akikunja mabawa yake kushuka kutoka kwenye kiti cha enzi cha dhahabu ili kumpisha haki na hukumu inayokuja upesi. Lakini moyo mkuu wa upendo wa Kristo bado uliiombea Yerusalemu, iliyodharao rehema Zake, ikadharau maonyo Yake, na ilikuwa karibu kuchovya mikono yake katika Damu Yake. Kama Yerusalemu angalitubu tu, bado haikuwa imechelewa. Wakati miale ya mwisho ya jua lililokuwa likizama ikidumu juu ya hekalu, mnara, na kilele, je, malaika fulani mwema asingemwongoza kwenye upendo wa Mwokozi, na kuiepusha na maangamizi yake? Mji mzuri na usio mtakatifu, uliowapiga mawe manabii, uliomkataa Mwana wa Mungu, uliokuwa ukijifungia kwa kutotubu kwake katika pingu za utumwa - siku yake ya rehema ilikuwa karibu kuisha! Tamaa ya Vizazi, 576-578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Kama vile vita dhidi ya Yerusalemu vinavyoelezwa na Isaya katika sura ya ishirini na mbili, wanaoshambulia “wanajipanga kwa vita mlangoni.” Elamu na Kiri wako mlangoni wakiwa na silaha tayari, kisha wanagundua kifuniko cha Yerusalemu. Kwa Isaya, “kifuniko” kinachogunduliwa na maadui mlangoni ni kivuli cha Misri.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> Ole kwa watoto waasi, asema Bwana, wafanyao shauri, lakini si kutoka kwangu; na wajifunikao kwa kifuniko, lakini si cha Roho wangu, wapate kuongeza dhambi juu ya dhambi; washukao kwenda Misri, bila kuuliza kinywa changu; ili wajitie nguvu kwa nguvu za Farao, na kutumainia kivuli cha Misri! Isaya 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Maadui wa Yerusalemu wanatambua kwamba wale wanaowakilishwa na Shebna wameweka tumaini lao katika Misri, wakidhani kuwa Misri ingewalinda, ilhali wale wanaowakilishwa na Eliakim mwana wa Hilkiah hawaweki tumaini katika "kivuli cha Misri" bali wamefunikwa kwa kifuniko cha Roho ya Mungu na wanaweka tumaini lao katika "kivuli cha Aliye Juu Sana."

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Yeye akaaye katika mahali pa siri pa Aliye Juu atakaa chini ya uvuli wa Mwenyezi. Nitasema kuhusu Bwana, Yeye ni kimbilio langu na ngome yangu; Mungu wangu; kwake nitatumaini. Zaburi 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

Wakati wa mgogoro wa sheria ya Jumapili, wanawali wenye hekima wanaowakilishwa na Eliakimu mwana wa Hilkia wanautegemea uvuli wa Aliye Juu Sana, na wanawali wapumbavu wanaowakilishwa na Shebna wanategemea uvuli wa Misri. Neno linalotafsiriwa kama "discovered" linamaanisha kuvuliwa nguo na kuchukuliwa mateka. Maadui walioko mlangoni wanatambua kwamba ulinzi wa Yerusalemu umeondolewa, kisha Shebna na wenzake wanaanza kujaribu kujiokoa, kwa maana wanaona "mianya ya mji wa Daudi" na wanaona kuna mianya mingi itakayomruhusu adui kuingia. Kwa hofu, kama inavyowakilishwa katika mfano wa wanawali kumi, wapumbavu wanaanza kutafuta ulinzi, lakini hawana ulinzi.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

Shebna anategemea “silaha za msitu” kumwokoa, lakini imechelewa. Anahesabu nyumba za Yerusalemu na kuanza kuzibomoa ili kuimarisha ukuta, lakini imechelewa. Wanakusanya maji kutoka bwawa la chini na kujaribu kuyaunganisha na maji ya bwawa la zamani, lakini imechelewa. Maji, yakiwa ishara kuu ya Roho Mtakatifu, yanaonyesha kwamba wanatafuta mafuta kwa hali ya kukata tamaa, lakini imechelewa. Katika jitihada zao zote walisahau Muumba wa mabwawa, na kwamba yeye ndiye aliyefanya yale “mabwawa” ya ukweli zamani sana. Walisahau kwamba Mwamba wa Dahari ndiye aliyetoa ujumbe nyakati za kale. Walichagua kutotembea katika njia za kale, zinazowakilishwa na misingi iliyowekwa kupitia kazi ya William Miller.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> Adui anatafuta kugeuza mawazo ya kaka na dada zetu kutoka katika kazi ya kuandaa watu ili wasimame katika siku hizi za mwisho. Ujanja wake wa hoja za uwongo umekusudiwa kuyaongoza mawazo mbali na hatari na wajibu wa wakati huu. Wanauhesabu kuwa si kitu ule mwanga ambao Kristo alikuja kutoka mbinguni kumpa Yohana kwa ajili ya watu Wake. Wanafundisha kwamba matukio yaliyo mbele yetu hayana umuhimu wa kutosha kustahili kupewa uangalizi maalum. Wanabatilisha kweli yenye asili ya mbinguni na kuwanyang’anya watu wa Mungu uzoefu wao wa zamani, wakiwapa badala yake sayansi ya uongo.

> “‘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.’ Jeremiah 6:16.

> 'Hivi asema Bwana, simameni njiani, tazameni, na ulizeni habari za mapito ya zamani, palipo njia njema, nanyi mtembee humo.' Yeremia 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Mtu yeyote asitafute kung’oa misingi ya imani yetu—misingi iliyowekwa mwanzoni mwa kazi yetu kwa kusoma Neno kwa maombi na kwa ufunuo. Juu ya misingi hii tumekuwa tukijenga kwa miaka hamsini iliyopita. Watu wanaweza kudhani kwamba wamepata njia mpya na kwamba wanaweza kuweka msingi imara zaidi kuliko ule uliowekwa. Lakini huu ni udanganyifu mkubwa. Hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> Hapo zamani, wengi walijitosa kujenga imani mpya na kuanzisha kanuni mpya. Lakini jengo lao lilidumu kwa muda gani? Lilianguka upesi, kwa kuwa halikuwa limejengwa juu ya Mwamba.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> Je, wanafunzi wa kwanza hawakulazimika kukabiliana na kauli za wanadamu? Je, hawakulazimika kusikiliza nadharia za uongo, kisha, baada ya kufanya yote, kusimama imara, wakisema: 'Hakuna mtu awezaye kuweka msingi mwingine kuliko ule uliowekwa'? 1 Wakorintho 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> "Hivyo inatupasa kushikilia kwa uthabiti ule mwanzo wa tumaini letu mpaka mwisho. Maneno yenye nguvu yamepelekwa na Mungu na Kristo kwa watu hawa, yakiwatoa kutoka ulimwenguni, kipengele kwa kipengele, hadi katika nuru iliyo dhahiri ya kweli ya sasa. Kwa midomo iliyoguswa na moto mtakatifu, watumishi wa Mungu wametangaza ujumbe huo. Tamko la kimungu limeweka muhuri wake juu ya uhalisi wa ile kweli iliyotangazwa." Ushuhuda, juzuu ya 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

"Siku" ambayo yote haya hutokea ni ile "siku" ya kibiblia ambayo Isaya anaibainisha kuwa ndiyo ile ambayo Bwana Mungu wa majeshi aliita kwa "kilio, na maombolezo, na upara, na kujifunga nguo ya magunia."

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> Na Bwana akasema na Mose, akisema, Pia siku ya kumi ya mwezi huu wa saba kutakuwa na Siku ya Upatanisho; itakuwa kwenu kusanyiko takatifu; nanyi mtatesa nafsi zenu, na mtamtolea Bwana sadaka itolewayo kwa moto. Wala msifanye kazi yoyote siku iyo hiyo; kwa kuwa ni Siku ya Upatanisho, ili kufanya upatanisho kwa ajili yenu mbele za Bwana Mungu wenu. Maana mtu ye yote ambaye hatatesa nafsi yake siku iyo hiyo atakatiliwa mbali na watu wake. Na mtu ye yote afanyaye kazi yo yote siku iyo hiyo, nafsi hiyo nitaiangamiza kutoka kati ya watu wake. Msifanye kazi ya namna yo yote; litakuwa ni amri ya milele katika vizazi vyenu vyote, katika makao yenu yote. Litakuwa kwenu Sabato ya raha, nanyi mtatesa nafsi zenu; siku ya tisa ya mwezi jioni, tangu jioni hata jioni, mtaishika Sabato yenu. Walawi 23:26-32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Siku inayoonyeshwa kwa mfano na Shebna na Eliyakimu mwana wa Hilkia ni Siku ya Upatanisho ya mfano wake, inayojumuisha historia ya 1844 hadi wakati Mikaeli atakaposimama. Katika kipindi hicho Uadventista umeitwa “kujitesa” nafsi zao, au kama Isaya anavyolieleza ni mwito “wa kilio, na maombolezo, na upara, na kujifunga magunia.”

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> Mnamo mwaka 1844 Kuhani Mkuu wetu mkuu aliingia katika Patakatifu pa Patakatifu pa Hekalu la Mbinguni, kuanza kazi ya hukumu ya upelelezi. Kesi za wafu wenye haki zimekuwa zikiletwa kwa mapitio mbele za Mungu. Kazi hiyo itakapokamilika, hukumu itatangazwa juu ya walio hai. Ni za thamani na muhimu kiasi gani nyakati hizi za taadhima! Kila mmoja wetu ana kesi inayosubiri uamuzi katika mahakama ya mbinguni. Kila mmoja atahukumiwa kwa mujibu wa matendo aliyoyafanya mwilini. Katika huduma ya mfano, wakati kazi ya upatanisho ilipotekelezwa na Kuhani Mkuu katika Patakatifu pa Patakatifu pa Hekalu la duniani, watu walitakiwa kujitesa nafsi zao mbele za Mungu, na kuungama dhambi zao, ili wapatanishwe na dhambi zao zifutwe. Je, itahitajika kidogo kuliko hivyo kwa upande wetu katika siku hii ya upatanisho ya mfano halisi, wakati Kristo katika Patakatifu pa mbinguni anaombea watu Wake, na uamuzi wa mwisho usioweza kubatilishwa utatangazwa juu ya kila kesi?

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> Hali yetu ni ipi katika wakati huu wa kutisha na wa adhimu? Ole! Ni kiburi kiasi gani kinatawala kanisani, ni unafiki gani, ni udanganyifu gani, ni upendo wa mavazi, upuuzi na burudani, ni tamaa ya ukuu iliyoje! Dhambi hizi zote zimefifisha akili zetu, hata mambo ya milele hayajatambuliwa. Je, hatutachunguza Maandiko Matakatifu, ili tujue tuko wapi katika historia ya dunia hii? Je, hatupaswi kupata ufahamu kuhusu kazi inayotekelezwa kwa ajili yetu wakati huu, na nafasi ambayo sisi kama wenye dhambi tunapaswa kuchukua wakati kazi hii ya upatanisho ikiendelea? Ikiwa tunajali kuhusu wokovu wa roho zetu kwa namna yoyote, ni lazima tufanye mabadiliko thabiti. Lazima tumtafute Bwana kwa toba ya kweli; lazima, kwa majuto ya kina ya roho, tukiri dhambi zetu, ili zifutwe." Selected Messages, book 1, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> Na katika siku hiyo Bwana Mungu wa majeshi aliita kulia, na kuomboleza, na kunyoa upara, na kuvaa nguo za magunia; na tazama, furaha na shangwe, kuchinja ng'ombe, na kuchinja kondoo, kula nyama, na kunywa mvinyo: tule na tunywe; maana kesho tutakufa. Isaya 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Bwana alimwita Shebna kutesa nafsi yake, lakini yeye akachagua kula na kunywa na kuendelea kusherehekea. Bwana "alifunua" katika "masikio" yake kwamba dhambi ya Shebna isingesafishwa. Neno lililotafsiriwa kama "kusafishwa" ndilo neno linalotumika katika Walawi kwa "upatanisho." Dhambi hii ya Uadventisti wa Laodikia haitafanyiwa upatanisho. Sasa Isaya anaanza kuzungumzia uhusiano wa Shebna (Waadventista wa Laodikia) na Eliakimu, mwana wa Hilkia (Waadventista wa Filadelfia).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Shebna ndiye “mweka hazina”, kama alivyokuwa Yuda. Na Tobia katika siku za Nehemia alikuwa akiishi katika patakatifu pa Mungu katika chumba (hazina) ambamo sadaka zilipaswa kuwekwa. Nehemia alipotakasa hekalu, alimtupa nje Tobia pamoja na vitu vyake. Shebna naye atatupwa nje. Wote wawili wanaonyesha kutapikwa kwa Uadventista wa Laodikia wakati wa sheria ya Jumapili.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> Kwa sababu ya ukatili na usaliti wa Waamoni na Wamoabu dhidi ya Israeli, Mungu alikuwa ametangaza kupitia Musa kwamba wasikubaliwe kamwe kuingia katika kusanyiko la watu Wake. Tazama Kumbukumbu la Torati 23:3-6. Kwa kupuuza neno hili, kuhani mkuu alikuwa ametupilia nje sadaka zilizohifadhiwa katika chumba cha nyumba ya Mungu, ili kuandaa nafasi kwa mwakilishi huyu wa taifa lililokatazwa. Dharau kubwa zaidi kwa Mungu isingeweza kuonyeshwa kuliko kumpa adui huyu wa Mungu na kweli Yake fadhila kama hiyo.

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> Aliporudi kutoka Uajemi, Nehemia akapata habari za kunajisi kwa dharau kubwa na akachukua hatua za haraka kumfukuza huyo mwingiliaji. ‘Jambo hilo liliniumiza sana,’ akatangaza; ‘kwa hiyo nikatupa nje vitu vyote vya nyumbani vya Tobia kutoka katika chumba. Kisha nikaamuru, nao wakavitakasa vyumba; na huko nikaleta tena vyombo vya nyumba ya Mungu, pamoja na sadaka ya unga na uvumba.’

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> "Si tu kwamba hekalu lilikuwa limetiwa unajisi, bali pia sadaka zilitumiwa vibaya. Jambo hili lilikuwa limewakatisha tamaa watu katika ukarimu wao. Walikuwa wamepoteza bidii na ari yao, na walikuwa wasitasita kulipa zaka zao. Hazina za nyumba ya Bwana zilikuwa na upungufu mkubwa; waimbaji wengi na wengine waliokuwa wameajiriwa katika huduma ya hekaluni, kwa kuwa hawakupata msaada wa kutosha, walikuwa wameacha kazi ya Mungu ili kufanya kazi kwingineko." Manabii na Wafalme, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Shebna, Yuda na Tobia wote wanawakilisha Waadventista wa Laodikia mwishoni mwa wakati.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> Hivi ndivyo asemavyo Bwana, Mungu wa majeshi: Nenda, mwendee mweka hazina huyu, yaani Shebna, asimamizi wa nyumba, ukamwambie, Una nini hapa? Na nani unaye hapa, hata umejichongea kaburi hapa, kama ajichongeaye kaburi juu, na ajichongeaye makao yake mwambani? Tazama, Bwana atakupeleka uhamishoni kwa nguvu kuu, naye hakika atakufunika. Hakika atakutikisa kwa nguvu na kukutupa kama mpira katika nchi pana; huko utakufa, na huko magari ya utukufu wako yatakuwa aibu ya nyumba ya bwana wako. Nami nitakufukuza kutoka katika nafasi yako, na kutoka katika cheo chako atakushusha. Isaya 22:15-19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Kadiri mfalme wa kaskazini anapokaribia Yerusalemu, yakumbukwe kwamba ukaribiaji huo ni wa hatua kwa hatua ambao wakazi wa Yerusalemu walijua ulikuwa unakuja. Hili ndilo linaloelezwa katika Isaya sura ya ishirini, wakati Tartan, kamanda wa Waashuri, alipoiteka Ashdodi huko Misri. Walijua kilichokuwa kinakuja, na Shebna alitumia wakati wake kujijengea kaburi la kifahari. Wanaakiolojia walikuta kaburi la Shebna na wakaondoa maandishi yaliyokuwa juu ya ingilio la kaburi hilo, na sasa yako katika jumba la makumbusho moja la Uingereza. Cha kushangaza, Shebna alipoondolewa, na Eliakimu mwana wa Hilkia akachukua nafasi ya uongozi ya Shebna, Eliakimu mwana wa Hilkia alipokea muhuri wa kifalme alioweza kuutumia kutia muhuri na kuidhinisha jina lake kwenye nyaraka rasmi. Muhuri huo pia uligunduliwa na wanaakiolojia na upo katika jumba hilo hilo la makumbusho nchini Uingereza. Shebna yupo kwenye makumbusho akiwakilishwa na kaburi lake, alama ya kifo, na Eliakimu, mwana wa Hilkia, yupo kwenye makumbusho akiwa na uwakilishi wa muhuri wa uhai.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Kwa sababu ya kukataa kwa Shebna ujumbe wa onyo kuhusu mfalme wa kaskazini, alitapikwa nje ya kinywa cha Bwana, na neno lililotafsiriwa kama “spewed” katika onyo la Ufunuo kwa Laodikia kwa kweli humaanisha kutapika kwa nguvu kunakorushwa mbele. Kama ilivyokuwa kwa Nehemia, alimtupa nje Tobia pamoja na vitu vyake, na kuhusu Shebna, alitupwa kwa nguvu kama mpira hadi katika nchi ya mbali. Shebna ni Waadventista wa Laodikia wanaokataa ujumbe wa kinabii uliofunuliwa mwaka 1989 na wanaojiandaa kwa kaburi—alama ya mnyama, na Eliakimu mwana wa Hilkia, ni Uadventista wa Filadelfia unaopokea muhuri wa Mungu.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> Na itakuwa siku ile ya kwamba nitamwita mtumishi wangu Eliakimu mwana wa Hilkia; nami nitamvika joho lako, na nitamtia nguvu kwa mshipi wako, nami nitamkabidhi mamlaka yako mikononi mwake; naye atakuwa baba kwa wenyeji wa Yerusalemu, na kwa nyumba ya Yuda. Isaya 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Wakati wa sheria ya Jumapili, ngano na magugu miongoni mwa Waadventista yanatenganishwa, na uongozi wa kanisa linaloshinda unakabidhiwa Eliakimu mwana wa Hilkia, na Bwana kisha kuliinua kanisa Lake kama bendera huku ujumbe wa malaika wa tatu ukiongezeka hadi kuwa kilio kikuu. Huenda nimekuwa wa kujirudia kupita kiasi kwa kujumuisha usemi “mwana wa Hilkia,” ilhali ningeweza kusema tu Eliakimu. Lakini kwa pamoja baba na mtoto wake ni ishara ya ujumbe wa Eliya kabla ya mapigo saba ya mwisho. Ujumbe wa Eliya hutumia taswira ya baba na watoto kuwakilisha wa kwanza (baba) na wa mwisho (mwana). Uhusiano huu wa kinabii unachangia mafumbo ya mwisho katika sura ya ishirini na mbili. Ahadi kwa Eliakimu, mwana wa Hilkia, ni kwamba Bwana ataweka begani mwake ufunguo wa nyumba ya Daudi.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

‘Nyumba ya Daudi’ ni ujumbe wa baba na mwana ambao Yesu alirejelea katika mazungumzo yake ya mwisho na Wayahudi waasi. Ndiko pia anapofunga kitabu cha Ufunuo. Nyumba ya Daudi ilikuwa na ufunguo, ambao, ikiwa hakuna kingine, unatumika tarehe 22 Oktoba 1844, kwa kuwa mahali pekee katika Maandiko panapotaja ufunguo huu ni katika ujumbe kwa kanisa la Filadelfia.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Na ufunguo wa nyumba ya Daudi nitautia begani mwake; naye atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua. Isaya 22:22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

> Na kwa malaika wa kanisa lililoko Filadelfia andika: Haya ndiyo asemaye yeye aliye mtakatifu, yeye aliye wa kweli, mwenye ufunguo wa Daudi; yeye afunguaye, wala hakuna afungaye; na afungaye, wala hakuna afunguaye. Nayajua matendo yako; tazama, nimeweka mbele yako mlango ulio wazi, wala hakuna awezaye kuufunga; kwa kuwa una nguvu kidogo, nawe umelishika neno langu, wala hujakana jina langu. Tazama, nitawafanya hao wa sinagogi la Shetani, wasemao kwamba ni Wayahudi, nao si, bali wanasema uongo; tazama, nitawafanya waje na kusujudu mbele ya miguu yako, na wajue ya kuwa nimekupenda. Kwa kuwa umelishika neno la uvumilivu wangu, mimi nami nitakulinda na saa ya majaribu, itakayokuja juu ya ulimwengu wote, kujaribu wakaao juu ya nchi. Tazama, naja upesi; shika sana ulichonacho, asije mtu akaitwaa taji yako. Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, ule Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Yeye aliye na sikio, na asikie Roho ayaambialo makanisa. Ufunuo 3:7-12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliakimu anawakilisha mtu wa Filadelfia wakati wa vuguvugu la Millerite, anayefungua Patakatifu pa Patakatifu mnamo Oktoba 22, 1844. Najua kwamba alikuwa Kristo, Kuhani Mkuu wetu, ndiye aliyefungua mlango huo wa enzi, lakini Kristo aliweka ufunguo begani mwa Eliakimu mwana wa Hilkia, na asema kwamba "atafungua." Tumefikia hoja niliyotaja mwanzoni mwa makala hii.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Kuna mara kumi na nane katika kitabu cha Isaya tunapokuta neno "mzigo," lakini mara saba kati ya hizo huwakilisha kitu kinachobebwa begani na mara kumi na moja huwakilisha unabii wa maangamizi. Mojawapo ya hizo mara kumi na nane, neno linalomaanisha unabii wa maangamizi pia hutumika wakati huo huo kuwakilisha mzigo unaobebwa begani.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Hadithi ya bonde la maono inahusu ujumbe wa maangamizi unaounda makundi mawili ya waabudu huko Yerusalemu. Ujumbe wa kinabii uliotambulisha ufunguzi wa hukumu uliwasilishwa na Baba Miller, na huo ndio ujumbe wa malaika wa kwanza uliomalizika wakati mlango wa Patakatifu ulipofungwa na Patakatifu pa Patakatifu kufunguliwa tarehe 22 Oktoba 1844. “Mzigo” uliowekwa juu ya bega la William Miller, aliokabidhiwa kuubeba kwa ulimwengu mzima, ulikuwa ujumbe wa malaika wa kwanza, unabii wa maangamizi uliomalizika tarehe 22 Oktoba 1844 kwa kuwasili kwa ujumbe wa malaika wa tatu.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

"Ufunguo wa nyumba ya Daudi nitaweka begani mwake," na inasema, "Katika siku ile," "msumari uliopigiliwa katika mahali imara utaondolewa, na utakata, na utaanguka; na mzigo uliokuwa juu yake utakatwa."

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Neno lililotafsiriwa kama "mzigo" hapa ni neno linalotambulisha unabii wa maangamizi, bali huu unabii wa maangamizi si lile neno la Kiebrania ambalo Isaiah hutumia kuwakilisha kitu unachobeba begani. Kwa kuwa ni neno la unabii wa maangamizi, inamaanisha kwamba Eliakim, mwana wa Hilkiah atawekewa ufunguo wa David begani mwake, na mzigo ulioko begani mwake ni unabii wa maangamizi. Ni mchezo wa maneno wa kina!

Sister White says this about a key that is attached to the Bible.

Dada White anasema hivi kuhusu ufunguo ulioambatanishwa kwenye Biblia.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> "Pamoja na Neno la Mungu kuna ufunguo unaofungua kisanduku cha thamani, kwa kuturidhisha na kutufurahisha. Ninashukuru kwa kila mwale wa nuru. Katika siku zijazo, uzoefu ambao sasa ni wa fumbo kwetu utaelezwa. Baadhi ya uzoefu huenda tusije tukauelewa kikamilifu hadi hiki cha kufa kitakapovikwa kutokufa." Manuscript Releases, juzuu ya 17, 261.

Miller’s opening remarks about his dream says this.

Maelezo ya utangulizi ya Miller kuhusu ndoto yake yanasema hivi.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> "Niliota kwamba Mungu, kwa mkono usioonekana, alinitumia kasha lililotengenezwa kwa ustadi wa ajabu, lenye urefu wa takribani inchi kumi na inchi sita mraba, lililofanywa kwa mpingo na lulu zilizopandikizwa kwa ustadi wa ajabu. Kwenye kasha hilo kulikuwa na ufunguo umeambatanishwa. Mara moja nikauchukua ufunguo na nikafungua kasha hilo; na, kwa mshangao na kustaajabu kwangu, nikalikuta limejaa aina na ukubwa mbalimbali wa vito, almasi, mawe ya thamani, na sarafu za dhahabu na fedha za kila ukubwa na thamani, zikiwa zimepangwa kwa uzuri katika sehemu zao mbalimbali ndani ya kasha; na kwa mpangilio huo ziliakisi mwanga na utukufu uliolingana tu na wa jua." Maandiko ya Awali, 81.

In James White’s footnotes of the dream, he says this of the key.

Katika maelezo ya chini ya James White kuhusu ndoto hiyo, anasema hivi kuhusu ufunguo huo.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> "‘Ufunguo ulioambatanishwa’ ulikuwa mbinu yake ya kufasiri Neno la kinabii—akilinganisha andiko kwa andiko—Biblia yenyewe ndiyo mfasiri wake. Kwa ufunguo huu Ndugu Miller alifungua ‘kisanduku,’ yaani, kweli kuu ya ujio kwa ulimwengu." James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

James White alitoa maoni juu ya ndoto hii, na kwa kufanya hivyo akaandika utangulizi. Ni muhimu sana kutambua kwamba Miller aliota ndoto yake na akaichapisha mwaka 1847, angalau miaka miwili baada ya Sikitiko Kuu, wakati Waadventista wa Millerite waliokuwa wameungana hapo awali walikuwa wametawanyika. Miller alikuwa ametenganishwa na harakati hiyo, na "kikundi kidogo" ambacho kilikuwa "kimetawanyika kote" bado kilikuwa kinateseka kutokana na sikitiko hilo. Ndoto ya Miller ilizungumzia hali hiyo na James White alitoa maoni juu yake na Ellen White aliirejelea kwa namna iliyo chanya kabisa. James White aliandika utangulizi wa ndoto yake, akaijumuisha ndoto hiyo kisha akaongeza maelezo ya chini machache. Utangulizi wake, ndoto hiyo na maelezo ya chini yatawekwa mwishoni mwa makala hii kwa wale wanaohitaji kupata taarifa hizi.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Isaya 22 ni mfano unaoonyesha mwanzo na mwisho wa Uadventista. Katika historia zote mbili kulikuwepo, na kutakuwepo, mgawanyiko uliotokea tarehe 22 Oktoba, 1844, na tena wakati wa sheria ya Jumapili. Mgawanyiko katika matukio yote mawili, mwanzo na mwisho, ni utimilifu wa mfano wa wanawali kumi. Dada White anatufahamisha kwamba wanawali wapumbavu ni Walaodikia. Shebna anawakilisha Waadventista wa Laodikia katika mwanzo na mwisho wa Uadventista. Eliakimu, mwana wa Hilkia, anawakilisha Waadventista wa Filadelfia.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Lakini Hilkia pia anawakilisha baba wa Uadventista kwa maana "atakuwa baba kwa wakazi wa Yerusalemu, na kwa nyumba ya Yuda." William Miller aliitwa kwa heshima "Baba Miller." Miller aliwekewa "ufunguo wa Daudi" juu ya bega lake, ambao unawakilisha njia yake ya kujifunza Maandiko, "mstari juu ya mstari."

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Sanduku hilo likiwa Biblia, alitumia "ufunguo wa Daudi" unaowakilisha kanuni za tafsiri ya unabii alizotumia kufungua kweli za malaika wa kwanza. Kanuni hizo, (ufunguo wa Daudi) na unabii wake wa maangamizi (mzigo) uliokuwa umeeleweka kwa ufunguo wa Daudi, vilining’inizwa "kama msumari mahali palipo imara" katika patakatifu. "Msumari" ulikuwa tarehe 22 Oktoba 1844. Neno "msumari" humaanisha pini, msumari au kigingi, na linawakilisha alama ya njia. "Mzigo," yaani unabii wa maangamizi uliokuwa umetundikwa juu ya msumari huo, ulikuwa ujumbe wa malaika wa kwanza, nao ujumbe huo ulifikia tamati tarehe 22 Oktoba 1844, wakati unabii wa maangamizi ulipotimizwa na kuondolewa, ukakatwa na ukaanguka. Uliondolewa kwa kuwa ujumbe wa kinabii wa maangamizi ulikuwa umekuwa jambo lililopita, na msumari huo kisha ukalazimika kuhamishwa hadi Patakatifu pa Patakatifu, ambako mzigo mwingine wa maangamizi ungening’inizwa juu yake.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Unabii wa maangamizi wa Miller, uliotambuliwa kwa kanuni za kinabii zilizowakilishwa kama “ufunguo wa Daudi”, ungeweka msumari katika mahali patakatifu ambao ungeshikilia utukufu wote wa nyumba ya baba yake. Neno “utukufu” katika kifungu hiki linamaanisha uzito. Kinachobeba uzito wa nyumba ni msingi wa nyumba hiyo. Kazi ya msingi ya Miller inabeba uzito wa mwanga wote wa ziada wa ujumbe wa malaika wa tatu uliowakilishwa na “wana na wazao.” Inabeba uzito wa vyombo vyote mbalimbali vya hekalu. Na msingi uliwekwa kwa hekalu ili kuweka kiti cha enzi chenye utukufu.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Eliakimu mwana wa Hilkia anawakilisha kanisa la Filadelfia. Eliakimu maana yake ni Mungu wa kuinua, kwa maana Eliakimu, baba wa Yerusalemu, anawakilisha William Miller ambaye Mungu alimtumia kuinua misingi ya watu wa agano la Mungu waliochaguliwa. Yeye ni mwana wa Hilkia, jina linalotokana na maneno mawili, la pili likiwa Mungu na la kwanza likimaanisha “ulaini” kama ulaini wa kunena. Hilkia anawakilisha Neno la Mungu au sauti yake na mwanawe anawakilisha kuinuliwa kwa hekalu.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Mwishoni mwa Uadventista lazima kuwe na unabii wa maangamizi, na unabii huo ni malaika wa tatu wa Ufunuo sura ya kumi na nne. Lazima kuwe na ufunguo mwishoni uliodhihirishwa kwa mfano na ufunguo wa Miller. “Ufunguo” katika siku zetu unategemea kurudiwa kwa historia, na hasa kanuni ya kutajwa kwa mara ya kwanza, ambayo inajumuisha au ndiyo kanuni inayoakilishwa na Kristo Mwenyewe kama Alfa na Omega. Lazima kuwe na mwana wa Miller. Basi Miller kama baba anakuwa Hilkia, Neno la Bwana, na mwana wa Miller ni Eliakimu, akimaanisha Mungu wa kuinua. Baba Miller aliuinua hekalu na mwana wa Miller hutambua ni lini Laodikia na Filadelfia wanapotenganishwa na Wafiladelfia wanapoinuliwa kama bendera. Lazima kuwe na msumari unaopigiliwa imara, lakini si katika Patakatifu kama ilivyokuwa katika historia ya Miller, bali katika Patakatifu pa Patakatifu. Msumari huo na mzigo unaoning’inizwa juu yake utakatiliwa mbali mwisho wa ujumbe wa malaika wa tatu kama ilivyokuwa mwisho wa ujumbe wa malaika wa kwanza. Wakati Mikaeli atasimama na kipindi cha rehema kwa wanadamu kitakapofungwa, unabii wa maangamizi utakuwa wa wakati uliopita, umeondolewa, umekatiliwa mbali na umeanguka.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Utengano au kutawanywa baada ya kupita muda mnamo mwaka 1844 utajirudia wakati wa sheria ya Jumapili. Isaya sura ya ishirini na mbili ni kielelezo cha hali zinazosababisha utengano wa Waadventista wa Laodikia kutoka kwa Waadventista wa Filadelfia unaotokea wakati wa mgogoro wa sheria ya Jumapili.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Na kwa malaika wa kanisa la Walaodikia andika; Haya ndiyo asemayo Amina, shahidi mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu; Nayajua matendo yako, ya kuwa si baridi wala si moto; laiti ungekuwa baridi au moto. Basi kwa kuwa u vuguvugu, wala si baridi wala si moto, nitakutapika utoke kinywani mwangu. Kwa kuwa wasema, Mimi ni tajiri, nimejipata mali tele, wala sina haja ya kitu chochote; wala hujui ya kuwa wewe u mnyonge, wa kuhurumiwa, maskini, kipofu, na uchi; Nakupa shauri ununue kwangu dhahabu iliyosafishwa kwa moto, upate kuwa tajiri; na mavazi meupe, upate kuvikwa, na aibu ya uchi wako isionekane; na upake macho yako dawa ya macho, upate kuona. Wote niwapendao, nawakaripia na kuwaadhibu; basi uwe na bidii, ukatubu. Tazama, nimesimama mlangoni, na nabisha; mtu yeyote akisikia sauti yangu, na kuufungua mlango, nitaingia kwake, nami nitakula pamoja naye, na yeye pamoja nami. Yeye ashindaye nitampa kuketi pamoja nami katika kiti changu cha enzi, kama na mimi nilivyoshinda, nikaketi pamoja na Baba yangu katika kiti chake cha enzi. Yeye aliye na sikio, na asikie Roho asemavyo kwa makanisa. Ufunuo 3:7-22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Baada ya utangulizi wa ndoto, James White kisha anajumuisha ndoto hiyo pamoja na maelezo ya chini ya ukurasa. Sina tatizo na jinsi James White alivyoitumia ndoto ya Miller, licha ya kwamba tumewahi kuchapisha mara nyingi tafsiri ya ndoto yake inayotofautiana kidogo na ile ya James White. Njia ya msingi ya James White inayotofautiana na yale tuliyochapisha ni kwamba yeye huweka “vito” katika muktadha wa watu wa Mungu, na sisi tunaelewa kwamba vito hivyo ni kweli za kinabii. Hakuna utata kwa kuwa mtu huakisi anachoamini, na kutawanyika kwa vito baada ya Kukatishwa Tamaa Kubwa kunaashiria kutawanyika kwa watu wa Mungu KABLA ya sheria ya Jumapili. Lakini jambo hili ni kwa utafiti wa baadaye.

## James White’s introduction to William Miller’s Dream

Utangulizi wa James White kwa Ndoto ya William Miller

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> Ndoto ifuatayo ilichapishwa katika Advent Herald, zaidi ya miaka miwili iliyopita. Kisha nikaona kwamba iliainisha waziwazi uzoefu wetu uliopita wa adventi wa pili, na kwamba Mungu alitoa ndoto hiyo kwa manufaa ya kundi lililotawanyika.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> Miongoni mwa ishara za kukaribia kwa siku kuu na ya kutisha ya Bwana, Mungu ameweka ndoto. Tazama Yoeli 2:28-31; Matendo ya Mitume 2:17-20. Ndoto zinaweza kuja kwa njia tatu; kwanza, 'kupitia wingi wa shughuli.' Tazama Mhubiri 5:3. Pili, wale walio chini ya roho mchafu na udanganyifu wa Shetani, wanaweza kuwa na ndoto kupitia ushawishi wake. Tazama Kumbukumbu la Torati 8:1-5; Yeremia 23:25-28; 27:9; 29:8; Zekaria 10:2; Yuda 8. Na la tatu, Mungu siku zote amewafundisha, na bado anawafundisha watu wake kwa kiwango fulani kwa njia ya ndoto, ambazo huja kupitia huduma ya malaika na Roho Mtakatifu. Wale wanaosimama katika nuru iliyo wazi ya kweli watatambua Mungu anapowapa ndoto; na hao hawatadanganywa wala kuongozwa upotoni na ndoto za uongo.

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> Akasema, Sikilizeni basi maneno yangu; akiwapo nabii miongoni mwenu, mimi, BWANA, nitajifunua kwake katika maono, nami nitasema naye katika ndoto. Hesabu 12:5.

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> Yakobo alisema, ‘Malaika wa Bwana alinena nami katika ndoto.’ Mwanzo 31:2. ‘Na Mungu akamjia Labani, Msiria, katika ndoto usiku.’ Mwanzo 31:24. Soma ndoto za Yusufu, katika Mwanzo 37:5-9, kisha simulizi ya kuvutia ya kutimizwa kwa ndoto hizo huko Misri.

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> Katika Gibeoni Bwana alimtokea Solomoni katika ndoto usiku. 1 Wafalme 3:5. Ile sanamu kubwa muhimu ya sura ya pili ya Danieli ilitolewa katika ndoto, vivyo hivyo wale wanyama wanne, n.k., wa sura ya saba. Herode alipotaka kumwangamiza Mtoto Mwokozi, Yusufu alionywa katika ndoto akimbilie Misri. Mathayo 2:13.

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> Na itakuwa katika SIKU ZA MWISHO, asema Mungu, nitamimina Roho wangu juu ya wote wenye mwili: na wana wenu na binti zenu watatabiri, na vijana wenu wataona maono, na wazee wenu wataota ndoto. Matendo ya Mitume 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> Karama ya unabii, kwa njia ya ndoto na maono, hapa ni tunda la Roho Mtakatifu, na katika siku za mwisho itadhihirishwa kwa kiasi cha kutosha ili kuwa ishara. Ni mojawapo ya karama za Kanisa la Injili.

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> Naye aliwapa wengine kuwa mitume; na wengine MANABII; na wengine wainjilisti; na wengine wachungaji na waalimu; kwa kuwakamilisha watakatifu, kwa kazi ya huduma, kwa kuujenga mwili wa Kristo. Waefeso 4:11, 12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> Na Mungu ameweka wengine katika kanisa, kwanza mitume, pili MANABII, na kadhalika. 1 Wakorintho 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> Msidharau unabii. 1 Wathesalonika 5:20. Tazama pia Matendo ya Mitume 13:1; 21:9; Warumi 12:6; 1 Wakorintho 14:1, 24, 39. Manabii au unabii ni kwa ajili ya kujenga Kanisa la Kristo; wala hakuna ushahidi unaoweza kutolewa kutoka katika Neno la Mungu kwamba vingekoma kabla ya wainjilisti, wachungaji na walimu kukoma. Lakini mpingao husema, ‘Kumekuwa na maono na ndoto nyingi za uongo kiasi kwamba siwezi kuwa na imani katika chochote cha namna hiyo.’ Ni kweli kwamba Shetani anao bandia wake. Daima amekuwa na manabii wa uongo, na bila shaka tunaweza kuwatarajia sasa, katika saa yake ya mwisho ya udanganyifu na ushindi. Wale wanaokataa ufunuo maalum wa namna hii kwa sababu bandia zipo, wanaweza kwa uhalali uleule kusogea hatua moja zaidi na kukana kwamba Mungu amewahi kujifunua kwa mwanadamu katika ndoto au maono, kwa kuwa bandia zimekuwapo daima.

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> Ndoto na maono ni njia ambayo Mungu amejifunua kwa mwanadamu. Kupitia njia hii alinena na manabii; ameweka karama ya unabii miongoni mwa karama za kanisa la injili, na amezihesabu ndoto na maono pamoja na ishara nyingine za 'SIKU ZA MWISHO.' Amina.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> "Lengo langu katika maelezo yaliyotangulia limekuwa kuondoa pingamizi kwa msingi wa Maandiko, na kuandaa mawazo ya msomaji kwa ajili ya yanayofuata." James White, Ndoto ya Ndugu Miller, 1-3.

## William Miller’s Second Dream

Ndoto ya pili ya William Miller

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> Niloota kwamba Mungu, kwa mkono usioonekana, alinitumia kisanduku kilichotengenezwa kwa ustadi wa ajabu, chenye urefu wa takriban inchi kumi, na pana yake ikiwa mraba wa inchi sita, kikiwa kimefanywa kwa mpingo na lulu zilizochomekwa kwa ustadi wa ajabu. Kwa kisanduku hicho kulikuwa na ufunguo umeambatanishwa. Mara moja nikauchukua ufunguo nikafungua kisanduku, na, kwa mshangao na kustaajabu kwangu, nikakikuta kimejaa kila aina na ukubwa wa vito, almasi, mawe ya thamani, na sarafu za dhahabu na fedha za kila ukubwa na thamani, vikiwa vimepangwa kwa uzuri katika sehemu zao mbalimbali ndani ya kisanduku; na kwa mpangilio huo vikaakisi mwanga na utukufu uliolingana tu na ule wa jua.

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> Nilidhani si wajibu wangu kufurahia mandhari hii ya ajabu peke yangu, ingawa moyo wangu ulifurika furaha kwa mng'ao, uzuri na thamani ya yaliyomo. Hivyo nikaweka kitu hicho juu ya meza ya katikati chumbani kwangu na nikatangaza kwamba yeyote aliyetamani angeweza kuja na kuona mandhari yenye utukufu na mng'ao mkubwa kuliko yote kuwahi kuonwa na mwanadamu katika maisha haya.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> Watu walianza kuingia, mwanzoni wakiwa wachache, lakini idadi ikaongezeka hadi kuwa umati. Walipotazama kwa mara ya kwanza ndani ya kisanduku cha vito, walistaajabu na kupiga kelele za furaha. Lakini watazamaji walipozidi, kila mmoja akaanza kuvichezea vito, akivitoa kwenye kisanduku na kuvisambaza juu ya meza. Nikaanza kufikiri kwamba mmiliki angehitaji kisanduku na vito hivyo tena kutoka mikononi mwangu; na ikiwa ningeviacha visambae, nisingeweza kuvirudisha mahali pake ndani ya kisanduku kama hapo awali; nami nikahisi kwamba nisingeweza kamwe kuukabili uwajibikaji huo, maana ungekuwa mkubwa mno. Ndipo nikaanza kuwaomba watu wasiviguse, wala wasivitoe kwenye kisanduku; lakini kadiri nilivyoendelea kuwaomba, ndivyo walivyozidi kuvisambaza; na sasa vilionekana kusambazwa kote chumbani, sakafuni na juu ya kila samani iliyomo chumbani.

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> Kisha nikaona kwamba miongoni mwa vito halisi na sarafu halisi walikuwa wametawanya wingi usioweza kuhesabika wa vito bandia na sarafu zilizoghushiwa. Nilikasirishwa sana na mwenendo wao wa aibu na ukosefu wa shukrani, nikawakemea na kuwalaumu kwa hilo; lakini kadiri nilivyozidi kukemea, ndivyo walivyozidi kutawanya vito bandia na sarafu bandia miongoni mwa vile halisi.

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> Kisha nikakasirika sana rohoni mwangu na nikaanza kutumia nguvu za mwili kuwafukuza nje ya chumba; lakini nilipokuwa nikimfukuza mmoja, watatu wengine waliingia na kuleta uchafu na vipande vidogo vya mbao na mchanga na kila namna ya takataka, hadi zikafunika vito vyote vya kweli, almasi na sarafu, hivyo vyote vikawa havionekani kabisa. Wakalirarua pia sanduku langu la vito vipande vipande na kulitawanya miongoni mwa takataka. Nilidhani hakuna mtu aliyejali huzuni yangu wala hasira yangu. Nilikata tamaa kabisa na kuvunjika moyo, nikaketi chini nikalia.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> Nilipokuwa nalia na kuomboleza kwa ajili ya hasara yangu kubwa na uwajibikaji wangu, nilimkumbuka Mungu, nikamwomba kwa dhati kwamba anitumie msaada. Papo hapo mlango ukafunguka, na mtu akaingia chumbani, watu wote wakaondoka humo; naye, akiwa na brashi ya vumbi mkononi, akafungua madirisha, akaanza kufagia vumbi na takataka kutoka chumbani.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> Nilipaza sauti nikamwambia ajizuie, kwa kuwa kulikuwa na baadhi ya vito vya thamani vilivyotapakaa miongoni mwa takataka.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> Aliniambia 'usiogope,' maana 'angewatunza.'

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> Kisha, alipokuwa akipukuta uchafu na takataka, vito vya bandia na sarafu bandia, vyote vilipaa na kutoka dirishani kama wingu, na upepo ukavipeperusha mbali. Katika msukosuko huo nilifumba macho kwa muda mfupi; nilipofumbua macho, takataka zote zilikuwa zimetoweka. Vito vya thamani, almasi, na sarafu za dhahabu na fedha vilikuwa vimetapakaa kwa wingi kote chumbani.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> Kisha akaweka mezani kisanduku, kikubwa sana na kizuri zaidi kuliko kile cha awali, akakusanya vito, almasi na sarafu kwa makonzi, akavitupa ndani ya kisanduku mpaka hakusalia hata kimoja, ingawa baadhi ya almasi hizo hazikuzidi ukubwa wa ncha ya pini.

> “He then called upon me to ‘come and see.’

> Kisha akaniita na kusema, 'Njoo uone.'

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> Niliangalia ndani ya kisanduku, lakini macho yangu yalipofushwa na mwonekano huo. Viling’aa kwa utukufu mara kumi kuliko ule wa zamani. Nilidhani vilikuwa vimesuguliwa kwenye mchanga na miguu ya wale waovu waliokuwa wamevitawanya na kuvikanyaga kwenye vumbi. Vilipangwa kwa mpangilio mzuri ndani ya kisanduku, kila kimoja mahali pake, bila dalili zozote za juhudi za yule mtu aliyekuwa amevitia humo. Nilipiga yowe kwa furaha kuu, na yowe hilo likaniamsha. Maandishi ya Mapema, 81-83.

## James White’s Footnotes

Tanbihi za James White

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> "'Kisanduku' kinawakilisha kweli kuu za Biblia, zinazohusiana na marejeo ya pili ya Bwana wetu Yesu Kristo, ambazo Ndugu Miller alipewa ili azitangaze ulimwenguni."

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> "'Ufunguo ulioambatanishwa' ulikuwa namna yake ya kufasiri Neno la Unabii—akilinganisha andiko na andiko—Biblia ikiwa mfasiri wake yenyewe. Kwa ufunguo huu Ndugu Miller alifungua 'sanduku,' yaani ukweli mkuu wa ujio, na kuufunua kwa ulimwengu."

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> 'Watu walianza kuingia, mwanzoni wakiwa wachache kwa idadi, lakini wakazidi kuongezeka hadi kuwa umati.' Wakati fundisho la ujio lilipoanza kuhubiriwa kwa mara ya kwanza na Ndugu Miller, pamoja na wengine wachache sana, lilikuwa na athari ndogo tu, na ni wachache sana walioamshwa nalo; lakini kuanzia mwaka 1840 hadi 1844, popote lilipohubiriwa, jamii nzima iliamshwa.

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> "'vito, almasi, n.k.' vya 'kila namna na ukubwa' vilivyokuwa 'vimepangwa kwa uzuri katika mahali pao mbalimbali ndani ya sanduku la vito' vinawakilisha watoto wa Mungu, [Malaki 3:17,] kutoka makanisa yote, na kutoka karibu kila daraja na hali ya maisha, waliopokea imani ya ujio, na walionekana kuchukua msimamo wa ujasiri katika nafasi zao mbalimbali, katika sababu takatifu ya kweli. Walipokuwa wakisonga katika mpangilio huu, kila mmoja akitimiza wajibu wake, na akitembea kwa unyenyekevu mbele za Mungu, 'waliakisi mwanga na utukufu' kwa ulimwengu, ambao ulilinganishwa tu na ule wa kanisa katika siku za mitume. Ujumbe, [Ufunuo 14:6, 7] ulienda kana kwamba juu ya mabawa ya upepo, na mwaliko, 'Njooni, kwa maana vitu vyote sasa viko tayari,' [Luka 14:17.] ukaenea kwa nguvu na athari."

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> Alipoanza kwa mara ya kwanza yule malaika arukaye [Ufunuo 14:6, 7.] kuhubiri habari njema ya milele, ‘Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja,’ wengi walipiga kelele kwa furaha kwa kuutazamia kuja kwa Yesu, na marejesho, ambao baadaye walipinga na kudhihaki, na kukebehi ukweli uliokuwa muda mfupi kabla ukawajaza furaha. Walivuruga na kutawanya vito. Hili hutufikisha kwenye vuli ya mwaka 1844, wakati kipindi cha kutawanywa kilipoanza. Tia hili akilini: Ni wale waliowahi ‘kupiga kelele kwa furaha’ ndio waliovuruga na kutawanya vito. Wala hakuna waliolitawanya kundi na kulipotosha kwa ufanisi zaidi tangu 1844 kama wale waliowahi kuhubiri ukweli, na kuufurahia; lakini baadaye wameikana kazi ya Mungu, na utimilifu wa unabii katika uzoefu wetu wa Advent uliopita.

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> Ushuhuda wa Ndugu Miller, kwa miezi kadhaa baada ya Mwito wa Usiku wa Manane, katika mwezi wa saba, 1844, ulikuwa kwamba mlango ulikuwa umefungwa, na kwamba harakati ya Adventi ilikuwa utimilifu wa unabii, na kwamba tulikuwa sahihi katika kuhubiri wakati. Kisha akawahimiza ndugu zake, kupitia Advent Herald, kushikilia imara, kuwa na subira, na wasinung’unikiane wao kwa wao; na kwamba Mungu angewatetea hivi karibuni kwa ajili ya kuhubiri wakati. Kwa njia hii alitetea vito, huku akihisi ‘uwajibikaji’ wake kwao, na kwamba ‘ungekuwa mkubwa mno.’

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> "'vito bandia na sarafu za kughushi' vilivyotapakazwa miongoni mwa vya halisi, kwa wazi vinawakilisha waongofu bandia, au 'watoto wageni,' [Hosea 5:7.] tangu mlango ulipofungwa mwaka 1844."

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> Hilo 'sanduku la pili, kubwa zaidi na zuri kuliko lile la kwanza' ambamo 'vito,' 'almasi,' na 'sarafu' zilizotawanyika zilikusanywa, linawakilisha uwanja mpana wa kweli hai ya sasa ambamo kundi lililotawanyika litakusanywa, yaani 144,000, wote wakiwa na muhuri wa Mungu aliye hai. Hakuna hata moja ya almasi za thamani itakayobaki gizani. Ingawa nyingine 'si kubwa kuliko ncha ya sindano,' hazitapuuziwa, wala kuachwa nje, katika siku hii Mungu anapokusanya vito vyake. [Malaki 3:16-18.] Anaweza kuwatuma malaika wake na kuwatoa kwa haraka kama alivyomtoa Lutu kutoka Sodoma. 'Bwana atafanya kazi ya muda mfupi juu ya nchi.' 'Ataifanya iwe fupi kwa haki.' Tazama Warumi 9:28.

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> 'Uchafu na vipande vya kuchonga, mchanga na aina zote za takataka,' huwakilisha makosa mbalimbali na mengi ambayo yameletwa miongoni mwa waumini wa ujio wa pili, tangu vuli ya 1844. Hapa nitataja baadhi yao.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> 1. Msimamo ambao baadhi ya ‘wachungaji’ walichukua kwa jeuri mara tu baada ya Mwito wa Usiku wa Manane kutolewa, ya kwamba ile nguvu ya adhimu ya Roho Mtakatifu iliyolainisha mioyo, iliyokuwa ikiandamana na harakati ya mwezi wa saba, ilikuwa mvuto wa mesmerismu. George Storrs alikuwa miongoni mwa wa kwanza kuchukua msimamo huu. Tazama maandiko yake katika sehemu ya mwisho ya mwaka 1844, katika gazeti la Midnight Cry, ambalo wakati huo lilichapishwa jijini New York. J. V. Himes, katika Mkutano wa Albany katika majira ya kuchipua ya mwaka 1845, alisema kwamba harakati ya mwezi wa saba ilizalisha mesmerismu yenye kina cha futi saba. Haya nimeambiwa na mtu aliyekuwepo na aliyesikia kauli hiyo. Wengine waliochukua sehemu kikamilifu katika mwito wa mwezi wa saba tangu hapo wametangaza harakati hiyo kuwa kazi ya Ibilisi. Kuhusisha kazi ya Kristo na Roho Mtakatifu na Ibilisi, katika siku za Mwokozi wetu, kulikuwa kufuru, na ni kufuru hata sasa.

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> 2. Majaribio mengi kuhusu wakati maalum. Tangu zile siku 2300 kumalizika mwaka 1844, nyakati kadhaa zimepangwa, na watu mbalimbali, kwa kumalizika kwao. Kwa kufanya hivyo wameondoa 'alama za mipaka,' na wameleta giza na shaka juu ya harakati nzima ya Adventi.

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> 3. Uspiritizimu pamoja na mawazo yake ya ajabuajabu na maonyesho yake ya kupindukia. Hila hii ya Ibilisi, ambayo imefanya kazi ya kutisha ya mauti, inawakilishwa vyema sana na 'makombo ya mbao,' na 'aina zote za takataka.' Wengi wa wale waliomeza sumu ya uspiritizimu walikiri ukweli wa uzoefu wetu wa Adventi uliopita, na kutokana na jambo hili wengi wamesadikishwa kwamba uspiritizimu ulikuwa tunda la asili la kuamini kwamba Mungu ndiye aliyeongoza harakati kubwa za Adventi za mwaka 1843 na 1844. Petro, akisema juu ya wale watakaoleta 'uzushi wa maangamizi, hata kumkana Bwana aliyewanunua,' anasema, 'KWA AJILI YAO NJIA YA KWELI ITATUKANWA.'

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> 4. S. S. Snow anayedai kuwa 'Nabii Eliya' Mtu huyu, katika mwenendo wake wa ajabu na wa fujo, pia ametekeleza sehemu yake katika kazi hii ya mauti, na mwendo wake umekuwa na mwelekeo wa kuleta sifa mbaya kwa msimamo wa kweli wa watakatifu wanaosubiri, katika fikra za watu wengi waaminifu.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> Kwenye orodha hii ya makosa ningeweza kuongeza mengine mengi, kama vile ‘miaka elfu’ ya Ufunuo 20:4, 7, zamani, wale 144,000 wa Ufunuo 7:4; 14:1, wale ambao ‘walifufuka na wakatoka makaburini’ baada ya ufufuo wa Kristo, fundisho la bila matendo, fundisho la maangamizo ya watoto wachanga, n.k. n.k.

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> Makosa haya yalienezwa kwa bidii sana, na yakasisitizwa kwa nguvu kwa kundi lililokuwa likisubiri kiasi kwamba, wakati Ndugu Miller alipoota ndoto, vito vya kweli vilikuwa ‘vimeondolewa machoni,’ na maneno ya nabii yalihusika—‘Na hukumu imegeuzwa nyuma, na haki imesimama mbali,’ n.k. n.k. Tazama Isaya 59:14. Wakati huo hakukuwa na gazeti la adventi nchini lililotetea kweli ya sasa. The Day-Dawn, lilikuwa la mwisho kutetea msimamo wa kweli wa kundi dogo; lakini likaacha kuchapishwa miezi kadhaa kabla Bwana kumpa Ndugu Miller ndoto hii; na katika mapambano yake ya mwisho kabla ya kufa liliwaelekeza watakatifu waliochoka na kuugua hadi mwaka 1877, ambao wakati huo ulikuwa miaka thelathini mbeleni, kama wakati wa ukombozi wao wa mwisho. Ole! ole! Si ajabu kwamba Ndugu Miller katika ndoto yake, ‘aliketi chini na akalia’ juu ya hali hii ya kusikitisha.

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> Ndugu Miller alifumba macho yake katika mauti, tarehe 22 Desemba 1849, jambo ambalo lilitimiza maneno yafuatayo katika ndoto yake, “Katikati ya shughuli nilifumba macho yangu kwa muda mfupi.” Utimizo huu wa ajabu ni wazi kiasi kwamba hakuna atakayeshindwa kuuona.

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> Kisanduku kinawakilisha kweli ya ujio wa pili ambayo Ndugu Miller alitangaza kwa ulimwengu, kama ilivyoainishwa na mfano wa mabikira kumi. [Mathayo 25:1-11.] Kwanza, wakati, 1843; pili, kipindi cha kukawia; tatu, mwito wa usiku wa manane, katika mwezi wa saba, 1844; na nne, mlango uliofungwa. Hakuna yeyote aliyesoma majarida ya Ujio wa Pili tangu 1843 atakayekataa kwamba Ndugu Miller ametetea hoja hizi nne muhimu katika historia ya Ujio wa Pili. Mfumo huu wa kweli ulio sawia, au ‘kisanduku,’ umepasuliwa vipande vipande, na kutawanywa miongoni mwa takataka na wale walioukataa uzoefu wao wenyewe, na wamekana zile kweli zilezile walizohubiri bila woga kwa ulimwengu pamoja na Ndugu Miller.

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> Kanisa kisha litakuwa safi na ‘lisilo na hatia mbele ya kiti cha enzi cha Mungu,’ baada ya kukiri makosa yao yote, dosari na dhambi zao, na baada ya kuoshwa mbali kwa damu ya Kristo na kufutwa kabisa, watakuwa bila ‘waa wala kunyanzi, wala chochote kama hicho.’ Kisha watang’aa kwa ‘mara kumi ya utukufu wao wa kwanza.’ JAMES WHITE Oswego, Mei, 1850.

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