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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Four

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Nambari Arobaini na Nne

Number Forty-Four

Nambari Arobaini na Nne

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

Mnamo mwaka 1844, fundisho la Sabato ya siku ya saba lilifunguliwa muhuri, kisha likasisitizwa kwa Dada White alipotazama ndani ya Sanduku la Agano. Alinakili pia kwamba katika siku za mwisho fundisho la Umwilisho lilikuwa na msisitizo uleule wa mbinguni. Sabato ya siku ya saba inawakilisha mwanga maalum kutoka katika Sanduku la Agano wakati Siku ya Upatanisho ya mfano wake halisi ilipoanza, na Sabato ya mwaka wa saba inawakilisha mwanga maalum kutoka katika Sanduku la Agano wakati Siku ya Upatanisho ya mfano wake halisi inapofikia hitimisho lake.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Fundisho la Umwilisho linaonyeshwa kwa mfano katika mkutano mtakatifu wa mwisho uliotajwa katika Walawi ishirini na tatu; fundisho hilo ndilo omega kwa kuhusiana na Sabato ya siku ya saba, ambayo ndiyo mkutano wa kwanza mtakatifu mwanzoni mwa Walawi ishirini na tatu. Sabato ile ya kwanza yawakilisha uweza wa Mungu wa uumbaji, na Sabato ile ya mwisho yawakilisha uweza Wake wa uumbaji upya. Sabato ile ya kwanza inawakilishwa na nambari "23", na ile ya mwisho inawakilishwa na nambari "252".

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Alama zile mbili ndizo vifungio vya mwanzo na mwisho vya Walawi ishirini na tatu, na ndizo pia vifungio vya mwanzo na mwisho vya historia ya Wamileraiti. Mwaka 1798 ulikuwa utimilifu wa miaka 2,520 dhidi ya ufalme wa kaskazini wa Israeli, na miaka 2,300 ilitimilika Oktoba 22, 1844. Dada White alipoongozwa kuingia ndani ya patakatifu na kutazama Amri Kumi, alikuwa akiwakilisha kwa mfano watu wa Mungu wa siku za mwisho wanaomfuata Kristo kuingia Patakatifu pa Patakatifu wakati anapokamilisha kazi yake ya upatanisho. Jaribio la hekalu ndilo jaribio la kumfuata Mwanakondoo popote aendako.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Hawa ndio wale ambao hawakujitia unajisi kwa wanawake; kwa maana ni wanawali. Hawa ndio wale wamfuatao Mwanakondoo popote aendapo. Hawa walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwanakondoo. Ufunuo 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Dada White, kama nabii, alikuwa akitoa taswira ya waaminifu wa mwanzoni waliokuwa wakiingia Patakatifu pa Patakatifu kwa imani, na kwa kufanya hivyo alikuwa akitoa kielelezo cha waaminifu wa mwisho wanaoingia kwa imani katika Patakatifu pa Patakatifu kisha kutazama ndani ya sanduku la agano. Wanachoona kikiangaziwa humo ni fundisho la umwilisho, ukamilisho wa upatanisho. Wanawaona makerubi wawili wa kufunika wakiwakilisha masabato mawili ya uumbaji na uumbaji upya. Wanaona 252 upande mmoja wa sanduku na 23 upande mwingine, nao hutambua kwamba, kwa uwiano na uumbaji na uumbaji upya, 23 inawakilisha ndoa ya Uungu na ubinadamu, na wanaona 252 kuwa ishara ya mgeuko wa mwanadamu kuwa mwanadamu aliyeunganishwa na Uungu.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Kiti cha rehema hakikupaswa kuondolewa; hivyo, kwa Dada White kutazama ndani kulikuwa ufunuo wa pekee, na kwa namna ya kinabii mfano huo umeelekezwa zaidi kwa siku za mwisho kuliko siku alizoishi yeye. Kwa kutazama tunabadilishwa. Mtihani wa hekalu ni Kristo kuwaongoza watu Wake, wanawali, kuingia Hekaluni Kwake, hatua kwa hatua. Kweli za kinabii zinawakilisha hatua za njia iliyoangaziwa na ujumbe wa Kilio cha Usiku wa Manane.

The Millerite temple of forty-six years is a step.

Hekalu la Wamilleraiti la miaka arobaini na sita ni hatua.

The human temple of “23,” (male and female, He created them) is a step.

Hekalu la kibinadamu la "23," (mwanamume na mwanamke, aliwaumba) ni hatua.

Christ raising His temple in three days is a step.

Kristo kulisimamisha hekalu Lake katika siku tatu ni hatua.

The storehouse is the temple of Malachi.

Ghala ndilo hekalu la Malaki.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemia alilitakasa ghala kutokana na unajisi wa Tobia.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Hekalu hilo ndimo kuhani mkuu Hilkia alipogundua maandiko ya Musa wakati wa uamsho wa mfalme Yosia.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Hekalu ambalo Nehemia alilitakasa kutokana na unajisi ndilo hilo hilo ambalo Kristo alilitakasa mara mbili kutokana na “unajisi wake wa kukufuru,” kama anavyosema Dada White.

The casket of Miller’s dream was a step.

Jeneza la ndoto ya Miller lilikuwa hatua.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Mara tu Kristo amewaongoza waaminifu Wake ndani ya Patakatifu pa Patakatifu, huwaongoza, kama inavyowakilishwa na Dada White, hadi kwenye sanduku la agano, kuliinua kiti cha rehema na kuwaruhusu watazame ndani. Wanapotazama ndani, wanaona kwamba mafundisho ya Umwilisho pamoja na Sabato ya siku ya saba yamezungukwa na mng’aro mpole. Mstari juu ya mstari, wale wanaotambua mafundisho “yaliyovikwa mwangaza mpole” wanajiambatanisha na Dada White kwa kuingia kwa imani katika Patakatifu pa Patakatifu na kutazama ndani ya sanduku la agano.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Manabii wa kale walinena kwa umahususi mkubwa zaidi kuhusu siku za mwisho kuliko kuhusu siku walizokuwa wakiishi. Wale manabii wa kale wao wenyewe wanapokuwa sehemu ya ushuhuda, huwawakilisha watu wa Mungu katika siku za mwisho, na watu wa Mungu katika siku za mwisho ni elfu mia na arobaini na nne. Huenda Dada White ndiye nabii wa kale aliye muhimu zaidi, kwa kuwa vielelezo vyake vyote vinawakilisha historia ya alfa ya ile historia ya omega ya elfu mia na arobaini na nne. Manabii wote huonyesha kwa mfano masalia, lakini Dada White pia anawakilisha historia ya mwanzo ambayo hutimia katika historia ya mwisho, hadi kwa kila herufi.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Katika historia ya msingi ya alfa, Dada White akiwa katika maono, alichukuliwa na kuingizwa katika Patakatifu pa Patakatifu la Hekalu la Mbinguni. Akiwa humo, kiti cha rehema kilicho juu ya Sanduku la Agano, kiti ambacho hakikupaswa kuondolewa, kilinuliwa ili Dada White aweze kutazama ndani, ambamo aliona Amri Kumi.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> Katika Patakatifu pa Patakatifu niliona sanduku; juu yake na pande zake palikuwa na dhahabu safi kabisa. Kila mwisho wa sanduku palikuwa na kerubi wa kupendeza, ambaye mabawa yake yalikuwa yamekunjuliwa juu yake. Nyuso zao zilikuwa zimeelekezwa zikitazamana, nao walikuwa wakitazama chini. Kati ya malaika kulikuwa na chetezo cha dhahabu. Juu ya sanduku, mahali malaika waliposimama, palikuwa na utukufu mwingi uliong’aa sana, ulioonekana kama kiti cha enzi ambamo Mungu anakaa. Yesu alisimama kando ya sanduku, na maombi ya watakatifu yalipomfikia, uvumba katika chetezo ulikuwa ukitoa moshi, naye alikuwa akiwasilisha maombi yao pamoja na moshi wa uvumba kwa Baba yake. Ndani ya sanduku kulikuwa na chungu cha dhahabu cha mana, fimbo ya Haruni iliyotoa machipukizi, na sahani za mawe ambazo zilifungika pamoja kama kitabu. Yesu akazifungua, nami nikaona Amri Kumi zikiandikwa juu yao kwa kidole cha Mungu. Kwenye sahani moja kulikuwa na nne, na kwenye nyingine sita. Zile nne kwenye sahani ya kwanza ziliangaza zaidi kuliko zile sita nyingine. Lakini ya nne, amri ya Sabato, iliangaza kuliko zote; kwa maana Sabato ilitengwa ili ishikwe kwa heshima ya jina takatifu la Mungu. Sabato takatifu ilionekana tukufu - duara la utukufu liliizunguka. Nikaona kwamba amri ya Sabato haikupigiliwa msalabani. Kama ingekuwa hivyo, zile amri tisa nyingine pia zingekuwa zimepigiliwa msalabani; na sisi tungekuwa huru kuzivunja zote, pamoja na kuvunja ya nne. Nikaona kwamba Mungu hakubadilisha Sabato, maana yeye habadiliki kamwe. Bali papa alikuwa ameibadilisha kutoka siku ya saba hadi siku ya kwanza ya juma; kwa maana angebadili nyakati na sheria. Maandishi ya Mapema, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Fundisho la Sabato ya siku ya saba lilikuwa fundisho la alfa katika historia ya msingi ya harakati ya Wamillerite, iliyoanza kama harakati ya Wamillerite ya Kifiladelfia, kisha ikabadilika kuwa harakati ya Wamillerite ya Kilaodikia mnamo 1856, na baadaye kuwa Kanisa la Waadventista Wasabato la Kilaodikia mnamo 1863. Dada White pia anatambua fundisho la omega katika historia ya siku za mwisho, wakati ambapo harakati ya Kilaodikia ya laki moja arobaini na nne elfu inapogeuka kuwa harakati ya Kifiladelfia ya laki moja arobaini na nne elfu. Nuru za alfa na omega zinawakilishwa na fundisho la Sabato ya siku ya saba na fundisho la Umwilisho.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> Wale walio na ushirika na Mungu wanatembea katika nuru ya Jua la Haki. Hawamwaibishi Mkombozi wao kwa kuharibu mwenendo wao mbele za Mungu. Nuru ya mbinguni inawaangazia. Wanapokaribia mwisho wa historia ya dunia hii, maarifa yao ya Kristo, na ya unabii unaomhusu, yanaongezeka sana. Wana thamani isiyo na kifani machoni pa Mungu; kwa kuwa wako katika umoja na Mwana wake. Kwao neno la Mungu lina uzuri wa kupita kiasi na upendeza wa ajabu. Wanaona umuhimu wake. Kweli inafunuliwa kwao. Fundisho la umwilisho linavikwa mng’aro mpole. Wanaona kwamba Maandiko ndiyo ufunguo unaofungua mafumbo yote na kutatua matatizo yote. Wale ambao wamekuwa wakikataa kupokea nuru na kutembea katika nuru hawataweza kuelewa fumbo la utauwa, bali wale ambao hawakusita kuuchukua msalaba na kumfuata Yesu, wataona nuru katika nuru ya Mungu. The Southern Watchman, Aprili 4, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

"Fundisho la Umwilisho" pia huitwa "siri ya utauwa."

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Na bila shaka, siri ya utauwa ni kuu: Mungu alidhihirishwa katika mwili, akahesabiwa haki katika Roho, akaonekana na malaika, akahubiriwa kwa Mataifa, akaaminiwa katika ulimwengu, akapokelewa katika utukufu. 1 Timotheo 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

“Fumbo” hilo limefichwa hadi kizazi cha mwisho, wakati waaminifu watakapoona kwamba fundisho la Umwilisho ndilo omega ya Sabato ya siku ya saba.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Hata ile siri iliyokuwa imefichwa tangu zamani na tangu vizazi, bali sasa imefunuliwa kwa watakatifu wake; kwao Mungu alitaka kujulisha jinsi ulivyo utajiri wa utukufu wa siri hii miongoni mwa Mataifa; ambayo ni Kristo ndani yenu, tumaini la utukufu. Wakolosai 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Yastahili kwamba ni Wakolosai 1:26 inayosema juu ya “fumbo” lililokuwa “limefichwa,” lakini fumbo hilo “limedhihirishwa” katika siku za mwisho. Nuru ya kinabii hudhihirishwa unabii unapoondolewa muhuri, kama inavyoonyeshwa katika Danieli 12 ambako mwishoni mwa siku 1,260, wakati wa mwisho, unabii unaondolewa muhuri. Unabii uliokuwa umefichwa kwa vizazi unaondolewa muhuri, na unabii huo ndio ile kweli ambayo, unapoondolewa muhuri, ndiyo “utukufu” unaofahamishwa kwa Mataifa wakati wa sheria ya Jumapili. Fumbo hilo ni Kristo ndani yenu, tumaini la utukufu, ambalo hutimia katika siku za kupigwa kwa baragumu ya saba.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Lakini katika siku za sauti ya malaika wa saba, atakapoanza kupiga baragumu, siri ya Mungu itakamilika, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Ni mwafaka kwamba sauti ya malaika wa saba ilianza kusikika siku ya kumi ya mwezi wa saba, kama inavyowakilishwa katika Ufunuo 10:7. Malaika wa saba pia anawakilishwa kama ole wa tatu, na ole mbili za kwanza zilikuwa Uislamu; hivyo zikitoa mashahidi wawili kwamba ole wa tatu ni Uislamu. Siri ya Mungu inakamilika wakati tarumbeta ya Uislamu inapopigwa.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Katika historia ya tarumbeta ya saba, fundisho la Umwilisho—ambalo ni fumbo la Kristo ndani yenu, yaani muungano wa Uungu na ubinadamu, kama ulivyodhihirishwa na Kristo alipojivika mwili wa kibinadamu—linatajwa; na wagombea wa kuwa miongoni mwa mia arobaini na nne elfu watajaribiwa iwapo wana mafuta yanayohitajika pamoja na imani ya kuingia Patakatifu pa Patakatifu. Wakisita, giza huwaangukia; bali wakimfuata Mwana-Kondoo popote aendako, wataongozwa kutazama ndani ya Sanduku la Agano. Ndani ya Sanduku hilo watapata mafundisho ya Sabato ya siku ya saba na fundisho la Umwilisho.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Ingawa mafundisho haya mawili ni ya umuhimu mkubwa, ninacholenga si nuru za Alfa na Omega, bali kwamba nabii mwanamke alionyesha watu wa Mungu wakiingia katika Patakatifu pa Mbinguni na kutazama ndani ya Sanduku la Agano. Lazima kuwe na hatua fulani katika historia ya wale mia moja arobaini na nne elfu, katika siku za mwisho, ambapo wale mia moja arobaini na nne elfu wanaingizwa katika Mahali Patakatifu pa Patakatifu ili kutazama kwa makini Sanduku la Agano lililofunguliwa.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Ikiwa unayo imani ya kuamini kwamba manabii ni vielelezo vya watu wa Mungu katika siku za mwisho, pamoja na imani kwamba Dada White alivuviwa sawasawa, kwa kila namna, kama kila nabii mwingine katika Biblia—basi matumizi niliyoyaweka bayana hivi punde lazima yakubaliwe kuwa ya kweli. Wale mia arobaini na nne elfu lazima wamfuate Kristo, kwa imani, kuingia ndani ya Patakatifu pa Patakatifu, kama vile Dada White anavyosema waaminifu walivyofanya tarehe 22 Oktoba, 1844. Wakati huo makundi mawili yalidhihirika: waliokataa kuingia kwa imani, na waliokuwa wameingia.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> Nilielekezwa kurudi kwenye tangazo la ujio wa kwanza wa Kristo. Yohana alitumwa katika roho na nguvu za Eliya kuandaa njia ya Yesu. Wale walioukataa ushuhuda wa Yohana hawakunufaika na mafundisho ya Yesu. Upinzani wao dhidi ya ujumbe uliotabiri kuja Kwake uliwaweka mahali ambapo hawakuweza kupokea kwa urahisi ushahidi wenye nguvu zaidi kwamba Yeye alikuwa Masihi. Shetani aliwaongoza wale walioukataa ujumbe wa Yohana kwenda mbali zaidi, kumkataa na kumsulubisha Kristo. Kwa kufanya hivyo walijiweka mahali ambapo wasingeweza kupokea baraka ya siku ya Pentekoste, ambayo ingekuwa imewafundisha njia ya kuingia katika patakatifu pa mbinguni. Kupasuka kwa pazia la hekalu kulionyesha kwamba dhabihu na taratibu za Kiyahudi zisingepokelewa tena. Dhabihu kuu ilikuwa imetolewa na ilikuwa imekubaliwa, na Roho Mtakatifu aliyeshuka siku ya Pentekoste aliyaelekeza mawazo ya wanafunzi kutoka katika patakatifu pa duniani hadi katika patakatifu pa mbinguni, ambapo Yesu alikuwa ameingia kwa damu Yake mwenyewe, ili kuwamiminia wanafunzi Wake manufaa ya upatanisho Wake. Lakini Wayahudi waliachwa katika giza totoro. Walipoteza nuru yote ambayo wangeweza kuwa nayo kuhusu mpango wa wokovu, na bado waliendelea kutegemea dhabihu na sadaka zao zisizo na faida. Patakatifu pa mbinguni palikuwa pamechukua nafasi ya lile la duniani, ilhali hawakuwa na habari za mabadiliko hayo. Kwa hiyo hawakuweza kunufaika na upatanishi wa Kristo katika mahali patakatifu.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> Wengi hutazama kwa hofu kubwa mwenendo wa Wayahudi katika kumkataa na kumsulubisha Kristo; na wanaposoma historia ya udhalilishaji Wake wa aibu, hudhani wanampenda, na kwamba wasingemkana kama alivyofanya Petro, au kumsulubisha kama walivyofanya Wayahudi. Lakini Mungu, anayesoma mioyo ya wote, ameuweka katika jaribu ule upendo kwa Yesu waliodai kuuhisi. Mbingu yote iliangalia kwa shauku kuu kupokewa kwa ujumbe wa malaika wa kwanza. Lakini wengi waliodai kumpenda Yesu, na waliomwaga machozi waliposoma kisa cha msalaba, walidhihaki habari njema za kuja Kwake. Badala ya kuupokea ujumbe kwa furaha, walisema kuwa ni udanganyifu. Waliwachukia wale waliopenda kuja Kwake na kuwafukuza kutoka makanisani. Wale walioukataa ujumbe wa kwanza hawangeweza kufaidika na wa pili; wala hawakufaidi na kelele ya usiku wa manane, ambayo ilikuwa kuwaandaa waingie pamoja na Yesu kwa imani katika Patakatifu pa Patakatifu la hekalu la mbinguni. Na kwa kukataa ujumbe miwili wa kwanza, wameutia giza ufahamu wao kiasi kwamba hawaoni nuru yoyote katika ujumbe wa malaika wa tatu, unaoonyesha njia ya kuingia katika Patakatifu pa Patakatifu. Niliona kwamba kama vile Wayahudi walivyosulubisha Yesu, vivyo hivyo makanisa kwa jina tu yalivyosulubisha ule ujumbe wa kwanza na wa pili; na kwa sababu hiyo hawana maarifa ya njia ya kuingia Patakatifu pa Patakatifu, wala hawawezi kufaidika na maombezi ya Yesu huko. Kama Wayahudi waliotoa dhabihu zao zisizofaa, nao wanatoa sala zao zisizofaa kwa chumba ambacho Yesu amekiacha; na Shetani, akifurahia udanganyifu huo, anajivaa sura ya kidini, na kuyaelekeza mawazo ya hawa Wakristo wa kujidai kwake, akitenda kwa nguvu zake, ishara zake na maajabu ya uongo, ili kuwafunga katika mtego wake. Maandishi ya Mapema, 259-261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Dada White anabainisha mchakato wa majaribu wa hatua kwa hatua katika historia ya Yohana Mbatizaji na ya Kristo, uliomalizika kwa Wayahudi kuwa katika giza totoro, ili kuonyesha historia ileile katika wakati wa Wamileraiti, ambayo ndiyo historia ya alfa ya Dada White; nabii mwanamke wa kale wa siku za mwisho. Jaribio la maisha au mauti mwanzoni lilihusu kuingia katika Patakatifu pa Patakatifu au kukataa kufanya hivyo. Kukataa kufanya hivyo kuliwaletea waasi wa historia ya Wamileraiti giza lilelile ambalo lilikuwa limewapata Wayahudi waasi katika historia ya Kristo.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Yesu daima huonyesha mwisho wa jambo kwa njia ya mwanzo wa jambo hilo; kwa hiyo, Dada White alipopelekwa katika Patakatifu pa Patakatifu na kutazama sanduku lililofunguliwa, kuhusiana na jaribu la tarehe 22 Oktoba 1844, hilo huonyesha kwamba wale 144,000 watajaribiwa katika suala la kumfuata Mwanakondoo kuingia katika Patakatifu pa Patakatifu au kuingia katika giza kamili la milele. Ukweli huu umejengwa juu ya imani inayofahamu kwamba manabii wa kale wanawachorea mfano watu wa Mungu wa siku za mwisho wanapokuwa wao wenyewe sehemu ya ushuhuda uliorekodiwa. Dada White anaonyesha kwa mfano makundi yote mawili.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> Nilipokuwa katika hali hii ya kukata tamaa nilipata ndoto iliyoniachia athari ya kina akilini mwangu. Niliota nikaona hekalu, ambako watu wengi walikuwa wakimiminika. Wale tu waliotafuta hifadhi katika hekalu hilo ndio wangeokolewa wakati muda ungefikia kikomo. Wote waliobaki nje wangepotea milele. Makutano waliokuwa nje, wakifuata njia zao mbalimbali, waliwadhihaki na kuwakejeli wale waliokuwa wakiingia hekaluni, na kuwaambia kwamba mpango huu wa usalama ulikuwa udanganyifu wa hila, kwamba kwa kweli hakukuwa na hatari yoyote ya kuepuka. Hata waliwakamata baadhi yao ili kuwazuia wasiharakie kuingia ndani ya kuta.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> Nikiogopa kudhihakiwa, niliona bora nisubiri hadi umati utawanyike, au hadi niweze kuingia bila kuonekana nao. Lakini idadi ikaongezeka badala ya kupungua, nami nikiogopa kuchelewa, nikaondoka nyumbani kwangu kwa haraka na nikajipenyeza kupitia umati. Katika wasiwasi wangu wa kufika hekaluni sikutambua wala kujali umati uliokuwa umenizunguka. Nilipoingia jengo hilo, nikaona kwamba hekalu hilo kubwa sana lilikuwa likitegemezwa na nguzo moja kubwa mno, na kwenye hiyo nguzo alikuwa amefungwa mwanakondoo aliyekuwa amechanwachanwa na akivuja damu. Sisi tuliokuwapo tulionekana kujua kwamba huyu mwanakondoo alikuwa ameraruliwa na kuumizwa kwa ajili yetu. Kila aliyeingia hekaluni alipaswa kuja mbele yake na kukiri dhambi zake.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> Mbele tu ya Mwanakondoo kulikuwa na viti vilivyoinuliwa, na juu ya viti hivyo aliketi kikundi cha watu kilichoonekana kikiwa na furaha nyingi. Nuru ya mbinguni ilionekana kung’aa juu ya nyuso zao, nao walimsifu Mungu na kuimba nyimbo za shukrani zenye furaha zilizofanana na muziki wa malaika. Hawa walikuwa wale waliokuja mbele ya Mwanakondoo, wakaungama dhambi zao, wakapokea msamaha, na sasa walikuwa wakitarajia kwa furaha tukio fulani la shangwe.

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> Hata baada ya kuingia ndani ya jengo, hofu ilinishukia, pamoja na hisia ya aibu kwamba ilinipasa nijinyenyekeze mbele ya watu hawa. Lakini nilihisi nimesukumwa kusonga mbele, nami, taratibu, nilikuwa nikizunguka ile nguzo ili nimkabili yule Mwanakondoo, wakati tarumbeta iliposikika, hekalu likatetemeka, vigelegele vya ushindi vikaibuka kutoka kwa watakatifu waliokusanyika, mwanga wa kutisha ukaangaza jengo hilo; kisha kila kitu kikawa giza nene kabisa. Wale watu wenye furaha wote walikuwa wametoweka pamoja na ule mwanga, nami nikabaki peke yangu katika utisho wa usiku ulio kimya. Nikaamka nikiwa katika uchungu mkubwa wa nafsi, na nikapata shida kujiaminisha kwamba nilikuwa nimeota ndoto. Ilionekana kwangu kwamba hukumu yangu ilikuwa imetiwa muhuri, ya kwamba Roho wa Bwana alikuwa ameniacha, asirudi tena kamwe.

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> Muda si mrefu baada ya haya nikapata ndoto nyingine. Nikaonekana nikikaa katika kukata tamaa kabisa, uso wangu nikiwa nimeuweka mikononi mwangu, nikitafakari hivi: Kama Yesu angekuwa duniani, ningemwendea, ningejitupa miguuni Pake, na kumweleza mateso yangu yote. Asingegeuza uso Wake kutoka kwangu; angenionea rehema, nami ningempenda na kumtumikia daima. Punde tu, mlango ukafunguka, ndipo akaingia mtu mwenye umbo na uso wa kupendeza. Akanitazama kwa huruma na kusema: ‘Je, wataka kumwona Yesu? Yuko hapa, nawe waweza kumwona ukitaka. Chukua vyote ulivyo navyo, unifuate.’

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> Nilisikia haya kwa furaha isiyoweza kuelezwa, nami nikakusanya kwa furaha vitu vyangu vyote vidogo vidogo, kila kipambo kidogo nilichokithamini, nikamfuata kiongozi wangu. Akaniongoza hadi kwenye ngazi mwinuko iliyoonekana dhaifu. Nilipoanza kupanda ngazi hizo, alinionya nikaze macho yangu juu, nisije nikapata kizunguzungu na kuanguka. Wengine wengi waliokuwa wakipanda ule mwinuko mkali walianguka kabla ya kufikia kilele.

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> Hatimaye tukafikia ngazi ya mwisho, tukasimama mbele ya mlango. Hapa mwongozi wangu akanielekeza kuviacha vitu vyote nilivyokuwa nimebeba nami. Kwa moyo mkunjufu nikaviweka chini; kisha akaufungua mlango akaniambia niingie. Papo hapo nikasimama mbele za Yesu. Hakukuwa na shaka yoyote kuhusu uso ule mzuri. Mkao wa uso uliojaa wema na adhama usingeweza kuwa wa mwingine yeyote. Nadhari Yake ilipotulia juu yangu, nikajua mara moja kwamba Alijua kila hali ya maisha yangu na mawazo na hisia zangu za ndani.

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> Nilijaribu kujikinga na mtazamo Wake, nikihisi kutoweza kustahimili macho Yake yanayochunguza, lakini Yeye akakaribia kwa tabasamu, akaweka mkono Wake juu ya kichwa changu, akasema: 'Usiogope.' Sauti Yake tamu ilitia msisimko moyoni mwangu kwa furaha ambayo haujawahi kuipata hapo kabla. Nilifurahi kupita kiasi hata nikashindwa kutamka neno, bali, nikashikwa na hisia, nikaanguka kifudifudi miguuni Pake. Nilipokuwa nimelala pale bila nguvu, maono ya uzuri na utukufu yakapita mbele ya macho yangu, nami nikaona kana kwamba nimefikia usalama na amani ya mbinguni. Hatimaye nguvu zangu zikarejea, nami nikainuka. Macho ya Yesu yenye upendo bado yalikuwa juu yangu, na tabasamu Lake likaijaza roho yangu kwa furaha. Uwepo Wake ulinitia kicho mtakatifu na upendo usioelezeka.

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> Mwelekezi wangu sasa alifungua mlango, nasi wote tukatoka nje. Akanitaka nichukue tena vitu vyote nilivyokuwa nimeviacha nje. Hii ilipokamilika, akanikabidhi kamba ya kijani iliyokuwa imeviringishwa kwa uthabiti. Akanielekeza niweke hii karibu na moyo wangu, na nitakapotaka kumwona Yesu, niitoe kifuani na kuinyosha kwa urefu wake wote. Akanionya nisiiache ibaki imeviringishwa kwa muda mrefu, isije ikapata mafundo na kuwa vigumu kuinyosha. Nikaweka ile kamba karibu na moyo wangu na kwa furaha nikashuka ngazi nyembamba, nikimsifu Bwana na kuwaambia wote niliokutana nao mahali ambapo wangeweza kumpata Yesu. Ndoto hii ilinitia tumaini. Kamba ya kijani iliwakilisha imani katika ufahamu wangu, na uzuri na urahisi wa kumtumainia Mungu ukaanza kuchomoza katika nafsi yangu. Shuhuda, juzuu ya 1, 27-29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Kuanzia mwisho wa mkutano wa kambi wa Exeter tarehe 17 Agosti hadi tarehe 22 Oktoba mwaka 1844 kulikuwa na siku sitini na sita. Siku hizo sitini na sita zinawakilisha kipindi cha utangazaji wa Kilio cha Usiku wa Manane, na katika muktadha wa mfano wa wanawali kumi, wale waliotangaza ujumbe wakati huo huwakilisha wale waliokuwa na mafuta, na wale ambao wakati huo hawakutangaza ujumbe hawakuwa na mafuta.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Katika mfano huo, ndoa ilifanyika mwanzoni mwa wakati wa kukawia. Ndoa ya kisheria ilifungwa, kisha kila mtu akaenda nyumbani na kusubiri hadi baba wa bwana harusi aamue iwapo ilikubalika kuikamilisha ndoa kwa tendo la ndoa. Kutokuwa mwaminifu kati ya ile ndoa ya kwanza na sherehe ya pili usiku wa manane kulihesabiwa kuwa uzinzi. Wakati wa kukawia ulitegemea kusubiri kwa baba wa bwana harusi ili kuona kilichompata bibi arusi kwa kipindi fulani. Je, alikuwa mjamzito?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Baba aliporidhika kuwa mambo yote yalikuwa sawa, maandamano ya usiku wa manane yakaanza, nayo yalianza usiku ili kuepuka joto kali la mchana la Palestina. Kwa sababu hii, wasindikizaji wa bibi-arusi, yaani wanawali wa mfano, walitakiwa kuwa na taa zao wenyewe na akiba ya mafuta, wakisubiri mwito wa usiku wa manane uliotangaza kwamba maandamano ya kuelekea harusi yalikuwa yameanza, kwa maana yalipaswa kufanyika usiku. Katika Exeter mwito wa usiku wa manane uliwasili, na ama ulikuwa umejiandaa kwa mafuta ya kutosha kwa ajili ya maandamano, au la.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Walipoondoka Exeter wakiwa na ujumbe huo, walikuwa wakitoa taswira ya watu waliotiwa muhuri. Baadhi walikuwa na mafuta ya kutosha kuingia katika arusi tarehe 22 Oktoba, 1844, na baadhi hawakuwa nayo. Siku zile sitini na sita zinawakilisha kipindi ambacho watu wa Mungu wanatiwa muhuri hadi kufungwa kwa mlango wa sheria ya Jumapili. Ikiwa walikuwa na kiasi kinachostahili cha mafuta waliingia kwa imani katika Patakatifu pa Patakatifu. Dada White alionesha watu wa Mungu wakiingia katika Patakatifu pa Patakatifu katika siku za mwisho, na katika historia yake ya alfa hilo lilikuwa mtihani wa maisha au mauti uliohusiana na kuingia kwa imani katika Patakatifu pa Patakatifu. Katika siku za mwisho wale mia arobaini na nne elfu watajaribiwa iwapo wataingia kwa imani katika Patakatifu pa Patakatifu. Ni tena mtihani wa maisha au mauti.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> Katika tendo la kutakasa hekalu, Yesu alikuwa akitangaza utume Wake kama Masihi, na kuingia katika kazi Yake. Hekalu hilo, lililojengwa kuwa makao ya Uwepo wa Mungu, lilikusudiwa kuwa fundisho la kielelezo kwa Israeli na kwa ulimwengu. Tangu enzi za milele kusudi la Mungu lilikuwa kwamba kila kiumbe aliyeumbwa, kuanzia serafi angavu na mtakatifu hadi mwanadamu, kiwe hekalu la makao ya Muumba. Kwa sababu ya dhambi, ubinadamu ukaacha kuwa hekalu la Mungu. Moyo wa mwanadamu, uliotiwa giza na kunajisiwa na uovu, haukuonyesha tena utukufu wa Mungu. Lakini kwa umwilisho wa Mwana wa Mungu, kusudi la Mbinguni limetimizwa. Mungu anakaa ndani ya ubinadamu, na kwa neema ya wokovu moyo wa mwanadamu unakuwa tena hekalu Lake. Mungu alikusudia kwamba hekalu huko Yerusalemu liwe ushuhuda wa kudumu wa hatima ya juu iliyo wazi kwa kila nafsi. Lakini Wayahudi hawakuwa wamefahamu umuhimu wa jengo walilolijivunia sana. Hawakujitoa wenyewe kuwa mahekalu matakatifu ya Roho wa Mungu. Nyua za hekalu huko Yerusalemu, zilizojazwa na vurugu za biashara isiyotakatifu, ziliakisi kwa kweli mno hekalu la moyo, lililonajisiwa na uwepo wa tamaa za mwili na mawazo yasiyotakatifu.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> "Alipotakasa hekalu kutokana na wanunuzi na wauzaji wa ulimwengu, Yesu alitangaza utume Wake wa kutakasa moyo kutokana na unajisi wa dhambi, kutokana na tamaa za kidunia, matamanio ya ubinafsi, mazoea maovu, yanayochafua nafsi. Malaki 3:1-3 imenukuliwa." The Desire of Ages, 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Nabii anasema, ‘Niliona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka kuu; nayo nchi ikang’aa kwa utukufu wake. Akalia kwa sauti kuu, akisema, Babeli ule mkuu umeanguka, umeanguka, nao umekuwa maskani ya mashetani’ (Ufunuo 18:1, 2). Huu ndio ujumbe ule ule uliotolewa na malaika wa pili. Babeli imeanguka, ‘kwa sababu amewanywesha mataifa yote divai ya ghadhabu ya uasherati wake’ (Ufunuo 14:8). Divai hiyo ni nini? Mafundisho yake ya uongo. Amewapa dunia Sabato ya uongo badala ya Sabato ya amri ya nne, naye amerudia uongo ambao Shetani alimwambia Hawa kwa mara ya kwanza huko Edeni, kutokufa kwa asili kwa nafsi. Makosa mengine mengi yanayofanana ameyaeneza kwa upana na mbali, ‘akifundisha mafundisho yaliyo maagizo ya wanadamu’ (Mathayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> Alipoanza Yesu huduma Yake ya hadharani, Alikisafisha Hekalu kutokana na unajisi wa kukufuru. Miongoni mwa matendo ya mwisho ya huduma Yake, moja lilikuwa kusafisha Hekalu kwa mara ya pili. Vivyo hivyo, katika kazi ya mwisho ya kutoa onyo kwa ulimwengu, miito miwili tofauti hutolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Babeli imeanguka, imeanguka, mji ule mkuu, kwa sababu amewafanya mataifa yote kunywa mvinyo wa ghadhabu ya uasherati wake’ (Ufunuo 14:8). Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, ‘Tokeni ndani yake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake’ (Ufunuo 18:4, 5). Ujumbe Teule, kitabu cha 2, 118.

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