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

Kitabu cha Yoeli na Kanisa la Waadventista wa Sabato la Laodikia - Namba Kumi na Nne

Number Fourteen

Namba Kumi na Nne

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Historia ya "matendo ya ajabu ya Mungu" pia inawakilishwa na swali la kinabii la "hata lini." Historia inayowakilishwa katika hizo mbili, na alama nyingine nyingi, inawakilisha wakati wa kutiwa muhuri wa mia na arobaini na nne elfu. Katika kipindi hicho kuna mjadala kuhusu ule ujumbe wa kweli wa mvua ya mwisho na ujumbe mwingine mwingi wa uongo. Kuna ujumbe mmoja tu halisi wa mvua ya mwisho. Mfululizo wa simulizi wa historia takatifu ambamo Mungu hutenda matendo yake ya ajabu umewekwa katika muktadha wa kitabu cha Yoeli, ambamo "divai mpya" imezuiliwa kwa kundi moja ilhali inamiminwa juu ya kundi lingine.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Kuna tofauti chache katika kitabu cha Yoeli ambazo zinapaswa kuzingatiwa. Mzizi wa neno “mfano” maana yake ni “kuweka kando ya” na kiasili linahusisha kutofautisha makundi mawili. Tumeigusia baadhi ya ‘tofauti’ katika kitabu cha Yoeli hapo awali, tukionyesha kwamba taji ya kiburi inayovaliwa na walevi wanaotawala Yerusalemu imetofautishwa na wale wanaovaa taji ya utukufu. Bado hatujafafanua jinsi ishara ya furaha, ingawa ni kinyume cha hali ya kuaibika, pia ilivyo sawa wake; ndivyo ilivyo, na tunakusudia kuonyesha hilo. Mada ya Alfa na Omega pia imo katika kitabu cha Yoeli, na kanuni hiyo kwamba cha kwanza hufafanua cha mwisho pia inathibitishwa na mahubiri mawili ya Petro katika kitabu cha Matendo ya Mitume.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Sura ya pili ya Matendo inatokea siku ya Pentekoste saa 9:00 asubuhi (saa ya tatu), na sura ya tatu ni saa ya tisa (3 jioni), wakati wa sadaka ya jioni. Katika Matendo sura ya pili, ujumbe anaoutangaza Petro unatolewa katika chumba cha juu cha nyumba ya kibinafsi, lakini mahubiri yake katika sura ya tatu yanatolewa hekaluni. Vimefunganishwa pamoja na wito wa kutubu katika mikutano yote miwili. Ujumbe uleule, maeneo mawili ya kijiografia yanayowakilisha ishara ya maradufu ndani ya ujumbe wa Kipentekoste uliogawanywa kati ya ua wa nje na hekalu. Katika Ufunuo sura ya kumi na moja Yohana anaambiwa apime hekalu, lakini aache ua wa nje kwa kuwa umepewa Mataifa.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Na nikapewa mwanzi mfano wa fimbo; na yule malaika akasimama, akasema, Inuka, ukapime hekalu la Mungu, na madhabahu, na wale wanaoabudu humo. Lakini ua lililo nje ya hekalu uache, wala usilipime; kwa maana limekabidhiwa kwa Mataifa; nao wataukanyaga mji mtakatifu chini ya miguu kwa miezi arobaini na miwili. Ufunuo 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Hivyo, kurudiwa kwa mahubiri hayo mawili na mgawanyo wa mahali pa mahubiri hayo mawili kunatambulisha hadhira mbili za mvua ya masika katika kitabu cha Yoeli. Hadhira moja ni Mataifa walioko nje ya hekalu na nyingine ni Wayahudi walioko hekaluni. Katika hukumu ya walio hai, nyumba ya Mungu inahukumiwa kwanza, na kuanzia 9/11 hadi sheria ya Jumapili hekalu linahukumiwa, na kuanzia sheria ya Jumapili hadi kufungwa kwa muda wa rehema wa wanadamu Mataifa wanahukumiwa. Hukumu hiyo hutokea wakati wa mvua ya masika, ambayo Petro aliitambua kuwa imeelezwa katika kitabu cha Yoeli. Kile ambacho ua wa nje (Mataifa) na hekalu (kanisa la Mungu) vinavyowakilisha katika mgawanyo unaooneshwa katika Matendo sura ya pili na ya tatu, ndicho pia utofautishaji uliopo katika Yoeli kati ya mvua ya vuli na mvua ya masika. Mvua ya vuli ilifika 9/11 na inamiminwa wakati hekalu la Mungu linapohukumiwa. Mchakato huo unapokamilika, mvua ya masika inamiminwa juu ya Mataifa walioko katika ua wa nje.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Basi furahini, enyi wana wa Sayuni, na mfurahini Bwana Mungu wenu; kwa kuwa amewapa ninyi mvua ya kwanza kwa haki, naye atawaletea mvua, mvua ya kwanza, na mvua ya mwisho, katika mwezi wa kwanza. Yoeli 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Si lengo langu kwa sasa kubainisha tofauti ya kinabii kati ya furaha na kuaibika, lakini mstari huo unawaarifu watu wa Mungu “furahini” kwa sababu ya ujumbe wa mvua ya mwisho. Ujumbe wa mvua ya mwisho huleta furaha ya kinabii kwa watu wa Mungu. Hayo yakisemwa, mada ya mvua ya kwanza (au ya awali) ikifuatiwa na mvua ya mwisho ni mfano wa jiwe la kujikwaa lililokataliwa na kustaajabiwa. Ishara ya jiwe kuu la pembeni ambalo hatimaye linakuwa jiwe la kilele ndilo la ajabu machoni pa Mungu na watu wake.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Jiwe la ajabu linawakilisha Alfa na Omega ya unabii. Kanuni ya alfa na omega katika matumizi ya kinabii inatambulishwa na Alfa na Omega mara kwa mara katika Neno Lake, naye ndiye Neno. Kwa sababu hiyo, kile kilichofunuliwa kuhusu kanuni hii kimefunuliwa kwetu na kwa watoto wetu milele. Mwaka 1863 ni jiwe la kilele la unabii wa Biblia, na ndilo jiwe la kilele la kipindi cha malaika wa tatu kuanzia 1844 hadi 1863. Mwaka 1844 ulikuwa jiwe la msingi, na 1863 jiwe la kilele la kipindi hicho cha kinabii. Miaka 1844 hadi 1863 ni kipindi cha kinabii kilichothibitishwa, sawa na 538 hadi 1798. Ukweli kwamba wanadamu hawajui kitu ambacho Mungu amekithibitisha haukifanyi kitu hicho kiwe hakijathibitishwa!

We ended the previous article with the following passage.

Tulihitimisha makala iliyotangulia kwa dondoo ifuatayo.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> Nilionyeshwa kwamba uhusiano wake na watu wa Mungu ulifanana, kwa baadhi ya mambo, na ule wa Musa kwa Israeli. Kulikuwa na wanaonung'unika dhidi ya Musa, walipokabiliwa na hali ngumu, na kumekuwa na wanaonung'unika dhidi yake. Ushuhuda, juzuu ya 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Mnamo mwaka 1863, James White aliwakilisha "kwa baadhi ya mambo" "Musa kwa Waisraeli."

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Kipindi cha 1844 hadi 1863 kilitanguliwa kwa mfano na kipindi cha ukombozi kupitia Bahari ya Shamu hadi Kadeshi ya kwanza. Kadeshi ya kwanza ni alfa na Kadeshi ya pili ni omega, hivyo kutoa vipindi viwili vya miaka arobaini vinavyoongoza hadi Kadeshi na vyote vikamalizika kwa uasi.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Roho ya Unabii inaunganisha kuvuka Bahari ya Shamu na Huzuni Kuu ya mwaka 1844. Biblia inaunganisha kuvuka Bahari ya Shamu na msalaba, na Dada White anathibitisha kwamba kuvunjika moyo kwa wanafunzi msalabani kulikuwa kielelezo cha Huzuni Kuu ya mwaka 1844. Ilikuwa mapenzi ya Bwana kuingia moja kwa moja katika Nchi ya Ahadi, na alama ya kijiografia ya kuingilia Nchi ya Ahadi ilikuwa Yeriko, ambako katika wiki ya pili ya Desemba 2025 wanakiolojia wamemaliza tu kuichimbua Yeriko ya kale—lakini kwa mshtuko wao waligundua kwamba kuta zilizoporomoka walizokuta pale zote zilikuwa zimeangukia nje, si ndani kama ilivyo kawaida wakati wa mzingiro. Katika mzingiro wa kale kuta zilipigwa na kusukumwa zikianguka kuelekea upande wa ndani. Lakini si hivyo kwa Yeriko.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Basi watu wakapiga kelele walipolia makuhani baragumu; ikawa, watu waliposikia sauti ya baragumu, watu wakapiga kelele kuu, ukuta ukaanguka chini kabisa, hata watu wakakwea wakaingia mjini, kila mtu moja kwa moja mbele yake, nao wakauteka mji. Yoshua 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Wanaakiolojia pia walikuta mitungi yenye chakula, na wakabaini kwamba kuta zilipoanguka haikuwa matokeo ya kuzingirwa kwa muda mrefu. Hilo pia lilijibu swali miongoni mwa kikundi cha wanaakiolojia kuhusu kwa nini rekodi ya kibiblia ya kuanguka kwa Yeriko inaeleza kwamba walienda "juu" kuingia Yeriko kupitia kilima au tuta la kupandia, ambalo sasa wanajua liliundwa wakati kuta zilianguka kuelekea nje.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Kizuizi cha kwanza kilichotangaza kuingia katika Nchi ya Ahadi kilikuwa Yeriko, mji wa ushawishi na utajiri. Yeriko ni 1863, na Yeriko ni somo la unabii wa Biblia, si tu kama kielelezo cha kipindi cha sheria ya Jumapili, bali pia kuhusiana na kuanguka na kuinuka kwake. Yeriko pia ilikuwa na laana yake maalum ya kinabii iliyotamkwa juu yake. Yoshua alitamka laana juu ya mtu atakayejenga upya Yeriko, na kwa kufanya hivyo akaonyesha kwamba mtu atakayejenga upya Yeriko angepoteza mwana wake mdogo na mwana wake mkubwa katika ujenzi upya wa jiji hilo lililolaaniwa. Mmoja angepotea wakati wa kuweka msingi na mwingine wakati wa kusimamisha lango. Unabii huo ulitimizwa, na kumbukumbu ya utimilifu wake imenakiliwa katika Biblia, na hivyo kuifanya Yeriko kuwa ishara thabiti ya kibiblia.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Ndani ya anguko lake la kihistoria, na katika laana yake ya kinabii, iliyofuatwa na utimizaji wa kihistoria wa unabii huo, tunapata mashahidi watatu wanaozungumza kuhusu Yeriko mnamo mwaka 1863. Ushuhuda wa hao watatu wote unapaswa kutumika kwa mwaka 1863. Mashahidi hao watatu wanasimama pamoja kama vile Musa watatu wanasimama kinabii mwishoni mwa vipindi vyao vya miaka arobaini, kila mmoja kwa chake. Moja ya vipindi hivyo vya miaka arobaini kinaambatana waziwazi na historia ya Wamileraiti, na hivyo kuthibitisha kwamba taswira zote tatu za Musa mwishoni mwa kila kipindi cha miaka arobaini zinaambatana na historia ya mwaka 1863 - historia ya malaika wa tatu.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Wawili kati ya wale mashahidi watatu wa miaka arobaini ya Musa wanaishia Kadeshi; hitimisho la tatu la miaka hiyo arobaini lilikuwa Mto Yordani, na hitimisho la pili lilikuwa Bahari ya Shamu. Hitimisho la miaka arobaini ya kwanza lilikuwa Musa kukimbia Misri. Vyote vitatu vinaelezea kukimbia kutoka Misri katika utimilifu wa unabii wa Ibrahimu wa miaka mia nne na thelathini wa utumwa nchini Misri.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Vipindi vitatu vya miaka arobaini katika maisha ya Musa, ambavyo miisho yake (kilele) vinaashiria aina ya ukombozi kutoka Misri, vilikuwa utimilifu wa unabii wa Abrahamu kuhusu kutiwa utumwani na kukombolewa kutoka utumwa wa Kimisri. Kama mkombozi aliyetabiriwa wa ahadi ya agano alilopewa Abrahamu, Musa mwenyewe alianza kwa kuokolewa kutoka majini, kama jina lake linavyomaanisha. Baadaye Musa aliwaongoza watu wa Mungu kupitia maji ya Bahari ya Shamu, na kisha hadi ufuo wa ukombozi, unaowakilishwa na Mto Yordani. Alfa ya maisha ya Musa ilikuwa kuokolewa kutoka maji ya Mto Naili, na Omega ilikuwa wokovu unaowakilishwa na maji ya Mto Yordani. Alfa ya maisha ya Musa ilionyeshwa na tukio linaloelezwa na jina lake; na wazazi wake, wakiwa wacha Mungu, walijua kwamba mtoto huyo alikuwa amehukumiwa kifo, kama ambavyo angehukumiwa miaka arobaini baadaye baada ya kumuua yule Mmisri. Wakiwa wazazi wacha Mungu waliotambua kwamba mwana wao alihitaji kuokolewa kutoka hukumu ya kifo, walimtayarishia sanduku lililopita kutoka ulimwengu wa Waebrania kwenda ulimwengu wa Wamisri, kama vile Musa alivyotoka mwishoni mwa miaka arobaini kutoka ulimwengu wa Wamisri kwenda ulimwengu wa Waebrania.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Musa alirudia simulizi la Nuhu katika kuokolewa kwake kutoka majini. Kutajwa kwa kwanza kabisa kwa Musa kama “mkombozi” wa unabii wa Ibrahimu kuhusu agano la miaka mia nne na thelathini kulikuwa marudio ya historia ambapo Mungu aliingia agano na wanadamu, hivyo kuunganisha unabii wa agano wa Ibrahimu kuhusu watu teule pamoja na ahadi ya agano kwa wanadamu wote. Hili hutambulisha ubatizo katika kuhamishwa kwa mtoto mchanga Musa kwa binti ya Farao, maana kifo kilitambuliwa na kitendo cha wazazi, maziko yanawakilishwa na safina juu ya maji, na ufufuo ni binti ya Farao.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Maisha ya Musa yanaanza kwa kuonyeshwa mfano wa ubatizo wa safina ya Nuhu. Hii basi inamaanisha kwamba tangu mwanzo namba "8" inahusishwa na Musa, kwa kuwa mzizi wa uhusiano wake wa agano ulianza na namba "8" kutoka kwa agano la Nuhu, na kazi yake ilikuwa kuanzisha rito la tohara siku ya "nane". Kisha akajaribiwa, naye akashindwa katika hilo rito lenyewe. Maisha ya Musa yanaanza kwa ubatizo, na miaka arobaini baadaye kuna kifo (cha Mmisri) kinachoashiria hatua ambayo Musa Mmisri anakufa na kuwa kwa dhati mwana wa Ibrahimu. Mwanzo na mwisho wa miaka arobaini ya kwanza ya Musa vinawakilishwa na ubatizo. Wa kwanza uliashiria mpito kutoka Mwebrania hadi Mmisri, na wa mwisho kutoka Mmisri hadi Mwebrania. Miaka arobaini baada ya hapo, Musa anawapitisha watu wa Mungu kupitia ubatizo wa Bahari ya Shamu, akiwa njiani kuelekea ubatizo katika Yordani, ambao hakuwahi kuufikia.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Watu wa Mungu, chini ya uongozi wa Yoshua, waliingia Nchi ya Ahadi bila Musa, kwa kuwa alikufa muda mfupi kabla ya ubatizo wa Mto Yordani. Musa alisema, na Petro akarudia kwamba Bwana Mungu wako atamwinua nabii kama Musa. Nabii ambaye Musa alikuwa mfano wake alikuwa Kristo, naye akaanza kazi Yake pale pale Musa alipoishia. Alianza kazi Yake katika ubatizo Wake, na ubatizo huo ulikuwa mahali haswa ambapo Yoshua alibatiza Israeli wa kale walipovuka Mto Yordani kuingia Nchi ya Ahadi. Injili zinatujulisha kwamba Yohana alikuwa akibatiza katika Bethabara, ambayo ni mahali pa kuvukia, na ina maana ya kivuko cha feri.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Bahari Nyekundu ni ishara ya uasi wa Misri, ikithibitisha ushuhuda wa kinabii wa Musa katika mstari huu kuwa wa kweli. Mto Naili hadi Bahari Nyekundu (wakati mwingine huitwa mto) na kuendelea hadi Yordani. Musa, ambaye maana ya jina lake ni ‘aliyeokolewa kutoka majini’, anaanza na kuhitimisha ushuhuda wake katika maji ya ukombozi, na kila mojawapo ya yale maji hudhihirisha makundi mawili ya waabudu.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Miaka arobaini ya kwanza ya Musa inawakilisha ujumbe wa malaika wa kwanza, na miaka arobaini ya pili inawakilisha malaika wa pili, na miaka arobaini ya tatu ikiwa ni malaika wa tatu. Malaika hao watatu wana sifa zao za kipekee za kinabii, kama vile kwamba ujumbe wa malaika hao wote watatu unawakilishwa katika ujumbe wa kwanza. Tumeonyesha jambo hili hadharani kwa miaka mingi kuhusiana na sura tatu za kwanza za kitabu cha Danieli.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Danieli alimcha Mungu katika sura ya kwanza na alikataa kula mlo wa Kibabeli, na Mungu akamtukuza katika jaribio la pili la lishe na la muonekano lililofuata, jambo lililopelekea hukumu na jaribio la tatu lililofanywa na Nebukadneza mwenyewe. Sura ya kwanza ya Danieli ni malaika wa kwanza wa Ufunuo kumi na nne anayetangaza "mcheni Mungu," "mpeni utukufu" kama Danieli alivyofanya katika jaribio la pili la lishe na la muonekano, kwa kuwa "saa ya hukumu" ya Nebukadneza imefika.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Miaka arobaini ya kwanza ya maisha ya Musa ilianza kwa sababu wazazi wake walimcha Mungu. Binti wa Farao alipoona sanduku majini, Musa alikuwa amefaulu jaribio la pili, yaani jaribio la kuona. Kisha binti wa Farao akahukumu kwamba asife. Hukumu pia ilifika mwishoni mwa miaka arobaini ya kwanza; alipomuua yule Mmisri na kulazimika kukimbia Misri.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Katika miaka arobaini ya pili, kuanguka kwa Babeli kulikotangazwa na malaika wa pili wa Ufunuo kumi na nne kulionyeshwa kwa mfano na kuanguka kwa Misri. Katika kuanguka huko, mwishoni mwa ile miaka arobaini kulikuwa na dhihirisho kubwa mno la nguvu za Mungu, kama ilivyokuwa mwishoni mwa ujumbe wa malaika wa pili wakati wa Kilio cha Usiku wa Manane cha mwaka 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Kipindi cha tatu cha miaka arobaini huanza kwa hukumu ya kifo kutolewa juu ya takriban kusanyiko lote, na huishia kwa hukumu ya kifo kutolewa juu ya kiongozi wa kusanyiko hilo.

Sister White identifies that our work is to combine the three angels’ messages.

Dada White anabainisha kwamba kazi yetu ni kuunganisha ujumbe wa malaika watatu.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> "Bwana yuko karibu kuadhibu ulimwengu kwa maovu yake. Yuko karibu kuadhibu mashirika ya kidini kwa kukataa kwao nuru na kweli waliyopewa. Ujumbe mkuu, unaojumuisha ujumbe wa malaika wa kwanza, wa pili na wa tatu, unapaswa kutolewa kwa ulimwengu. Hii inapaswa kuwa mzigo wa kazi yetu." Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Miaka arobaini ya kwanza ya Musa inawakilisha malaika wa kwanza wa Ufunuo kumi na nne, na kipindi chake cha pili cha miaka arobaini ni malaika wa pili, na kipindi cha tatu cha miaka arobaini ni malaika wa tatu. Ujumbe wetu "mkuu" ni kuunganisha "ujumbe wa malaika wa kwanza, wa pili na wa tatu" ambao unaweka alama zote tatu za Musa mwaka 1863, na hivyo Musa watatu wakati wa sheria ya Jumapili.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

Kipindi cha 1844 hadi 1863 kinajumuisha mashahidi wawili wa vipindi viwili vya miaka arobaini vilivyopelekea Kadeshi. Ufunuo unaonyesha kwamba la tatu haliwezi kuwapo bila la kwanza na la pili; hivyo miaka arobaini ya kwanza ya maisha ya Musa lazima pia iwakilishe 1844 hadi 1863. Musa anamwua Mmisri mwaka 1863, pamoja na Musa kumpiga Mwamba kwa fimbo yake ya mamlaka, na pia wakati Musa anaomba kuona utukufu wa Mungu katika historia ya uasi wa ndama wa dhahabu. Kuna Musa watatu katika 1863 na sheria ya Jumapili, nao wote wana umri wa miaka arobaini.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Vipindi vitatu vya Musa, kila kimoja kina tukio la kuokolewa kwa njia ya maji; Musa akiwa ndani ya kikapu hulingana na Musa alipovuka Bahari Nyekundu, jambo hilo pia hulingana na Musa mara mbili katika Mto Yordani: Mto Naili, Bahari Nyekundu, na mara mbili katika Yordani. Maji ya uokozi yanawakilishwa katika kila moja ya vipindi vitatu, kwa kuwa yote yanaendana na kipindi ambacho maji ya uokozi yanamiminwa wakati wa mvua ya mwisho.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Mwishoni mwa kipindi cha tatu cha miaka arobaini, Musa alipiga mwamba kwa fimbo yake. Mwishoni mwa kipindi cha pili cha miaka arobaini, fimbo yake iligawanya Bahari ya Shamu. Mwishoni mwa kipindi cha kwanza cha miaka arobaini, alikataa fimbo ya mamlaka ya Kimisri, akachagua kuteseka pamoja na watu wake.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Mwishoni mwa kipindi cha kwanza Mmisri mmoja alikufa, na mwishoni mwa kipindi cha pili jeshi la Misri, wazaliwa wa kwanza na uongozi wake walikufa. Mwishoni mwa kipindi cha tatu, taifa la Israeli, Haruni na Musa wote walikuwa wamekufa. Hizi ni historia tatu sambamba ambazo, “mstari kwa mstari,” kila moja inawakilisha 1844 hadi 1863—historia ya malaika wa tatu—ambayo nayo inawakilisha 9/11 hadi sheria ya Jumapili, na msimu wa Pentekoste wakati maji ya ukombozi yanamiminwa.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Musa yupo katika mauasi yote mawili huko Kadeshi, na mauasi ya Kadeshi yote mawili ni mawe ya kilele katika vipindi vyao husika. Yote mawili yanawakilisha mwaka 1863, ambao pia ni jiwe la kilele la kipindi cha malaika wa tatu, kuanzia na alfa mwaka 1844 hadi jiwe la kilele la 1863. Wakati tunapotafakari nuru ya ajabu ya jiwe linaloanza kama msingi na kutamatika kama jiwe la kilele, inatambuliwa kwamba jiwe la kilele daima huwa kubwa zaidi kwa mtazamo wa kinabii. Matone machache mwanzoni mwa msimu wa Kipentekoste, yanayoongoza hadi kumiminwa kikamilifu katika jiwe la kilele siku ya Pentekoste, yanaonyesha kweli hii.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

Mnamo 9/11, unyunyiziaji ulianza, nao unaishia katika kumiminwa kikamilifu wakati wa sheria ya Jumapili. Ukweli huu unatambua dhambi ya Musa katika Kadeshi ya pili na ya omega kuwa kubwa kuliko uasi wa kwanza wa Kadeshi ya alpha. Uasi wa alpha ulisababisha kifo cha taifa zima, na uasi wa omega ulisababisha kifo cha mtu mmoja (Musa), lakini dhambi ya yule mtu mmoja ilikuwa kubwa kuliko dhambi ya pamoja ya taifa zima. Mtu atendaye dhambi hufa, na katika kiwango hicho hakuna tofauti kati ya dhambi za Musa au Mwisraeli yeyote, lakini kinabii tendo la Musa la kumpiga Kristo mara ya pili lilikuwa kubwa zaidi, kwa kuwa lilikuwa kilele cha kipindi hicho cha miaka arobaini.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Uasi wa Musa katika Kadeshi ya omega ya pili ulikuwa dhambi kubwa kuliko uasi wa wana wa Israeli walioukataa ujumbe wa Yoshua na Kalebu. Musa, kinabii, anasimama mwaka 1863, ambapo anakufa jangwani kwa ajili ya uasi wake. Musa pia anasimama mwaka 1863, ambako watu wa agano la zamani wanakufa jangwani kwa ajili ya uasi wao, lakini Musa hakushiriki katika uasi huo. Mwaka 1863 unalingana na sheria ya Jumapili, vivyo hivyo na uasi wa Haruni wa ndama wa dhahabu. Katika historia hiyo, inayolingana na Kadeshi, 1863, na sheria ya Jumapili, Musa anaomba kuona utukufu wa Mungu.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Kadeshi inawakilisha mwaka 1863, na Musa yupo katika Kadeshi zote mbili, hivyo kwa msingi wa mashahidi wawili wa kibiblia, ambao wote ni mawe ya kilele, tunathibitisha kwamba kipindi cha tatu cha miaka arobaini ambacho hakimalizikii Kadeshi kinawakilisha pia mwaka 1863. Hapo ‘Musa asiyetakaswa’ anamsulubisha Kristo upya, kwa kuwa anamkataa Mwamba. Katika mwaka 1863, na kutolewa kwa Sheria huko Sinai, ‘Musa aliyetakaswa’ anatafuta tabia ya Mungu. Mwaka 1863 Musa anawakilisha mwanawali mwenye busara na pia mwanawali mpumbavu.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “Mfarisayo na mtoza ushuru wanawakilisha makundi mawili makubwa ambayo wale wanaokuja kumwabudu Mungu hugawanywa katika hayo. Wawakilishi wao wawili wa kwanza hupatikana katika watoto wawili wa kwanza waliozaliwa duniani.” Masomo ya Mifano ya Kristo, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

Katika Kadeshi na mwaka 1863, Musa anawakilisha "makundi mawili makuu ambayo wale wanao" "abudu Mungu hugawanywa". Musa ni mfano wa elfu mia arobaini na nne, kama alivyo Petro.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Kila mojawapo ya makundi yanayowakilishwa na Mfarisayo na mtoza ushuru lina funzo katika historia ya mtume Petro. Katika siku za awali za uanafunzi wake Petro alijidhani kuwa mwenye nguvu. Kama yule Mfarisayo, katika maoni yake mwenyewe aliamini kuwa ‘si kama watu wengine.’ Wakati Kristo, usiku kabla ya kusalitiwa Kwake, aliwaonya mapema wanafunzi Wake, ‘Ninyi nyote mtachukizwa kwa ajili Yangu usiku huu,’ Petro kwa kujiamini akatangaza, ‘Ijapokuwa wote watachukizwa, hata hivyo mimi sitachukizwa.’ Marko 14:27, 29. Petro hakujua hatari yake mwenyewe. Kujiamini kulimdanganya. Alijidhani aweza kustahimili majaribu; lakini baada ya saa chache tu jaribio likaja, naye kwa kuapa na kulaani akamkana Bwana wake.” Masomo ya Mifano ya Kristo, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Wakati wa sheria ya Jumapili, ambayo ni 1863, Petro anawakilisha makundi mawili: wale wanaopokea alama ya mnyama au wale wanaopokea muhuri wa Mungu. Wakati Yesu alipobadilisha jina la Simoni kuwa Petro, jambo hilo liliashiria wale mia na arobaini na nne elfu. Uelewa huo pia unaashiriwa kwa kuhesabu kwa kuzidisha kulingana na nambari za nafasi za herufi za jina la Petro katika alfabeti ya Kiingereza. Tukitumia mbinu hiyo hiyo kwa 1863, tunapata 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Ishara mbili kati ya tatu za Musa zinazolingana na mwaka 1863 zinathibitisha kwamba kipindi cha tatu pia lazima kilingane. Mistari miwili ya Kadeshi huonyesha hadithi ya wanawali wenye busara na wapumbavu, na kipindi cha tatu kinaonyesha jaribio la kutumia juhudi za kibinadamu kutimiza kazi ya Mungu. Kutegemea nguvu za kibinadamu kama alivyofanya Musa kwa yule Mmisri kunamaanisha kuamini mamlaka ya kibinadamu kuliko mamlaka iliyowekwa na Mungu.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Dada White anasema kuwa 'uhusiano wa mume wake na watu wa Mungu ulifanana, kwa baadhi ya mambo, na ule wa Musa kwa Waisraeli.' Mwaka 1863, Musa aliwakilishwa na James White. Mwaka 1863, James White anamuua Mmisri, anampiga Kristo mara ya pili na kuwaombea waasi waliokataa ujumbe wa 'pumziko' uliowasilishwa na Yoshua na Kalebu. Musa ni bikira mpumbavu alipoupiga Mwamba mara ya pili na ni bikira mwenye busara alipowaombea waasi wa Israeli.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Tutahitimisha makala hii kwa kifungu katika Hesabu kumi na nne ambapo Musa yuko mwaka wa 1863, wakati anapoonyeshwa utukufu wa Mungu katika historia sambamba inayowakilishwa na uasi wa ndama wa dhahabu.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Katika kifungu hicho Bwana anauliza, “Hata lini” atalazimika kushughulika na waasi wa Israeli, swali lilelile ambalo Isaya alimwuliza Bwana katika sura ya sita. Tambua kwamba kitabu cha Hesabu kinaweka historia hii katika kipindi ambacho dunia imeangaziwa kwa utukufu wa Mungu, kama vile malaika walivyoashiria pia katika Isaya sura ya sita, aya ya tatu. 9/11 ilikuwa jiwe la msingi la historia ya 1844 hadi 1863 na sheria ya Jumapili ndiyo jiwe la kilele. Mandhari katika Hesabu si chochote kingine ila taswira ya wimbo au mfano wa shamba la mizabibu, kwani Israeli ya kale ilipokuwa ikipitwa kando, Bwana alipoingia katika agano na Yoshua.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Na kusanyiko lote likaipaza sauti yao, wakapiga yowe; na watu wakalia usiku ule. Nao wana wote wa Israeli wakanung’unika juu ya Musa na juu ya Haruni; na kusanyiko lote likawaambia, Laiti tungalikufa katika nchi ya Misri! Au laiti tungalikufa katika jangwa hili! Mbona Bwana ametuleta katika nchi hii, ili tuanguke kwa upanga, wake zetu na watoto wetu wawe mawindo? Je, si afadhali turudi Misri? Wakasemezana wao kwa wao, Na tuchague kiongozi, turudi Misri.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Ndipo Musa na Haruni wakaanguka kifudifudi mbele ya kusanyiko lote la wana wa Israeli. Na Yoshua mwana wa Nuni, na Kalebu mwana wa Yefune, waliokuwa miongoni mwa wale waliolipeleleza nchi, wakararua mavazi yao; wakasema na jamii yote ya wana wa Israeli, wakisema,

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Nchi tuliyoipitia ili kuipeleleza ni nchi njema sana. Ikiwa Bwana atatupendea, basi atatuingiza katika nchi hii, na atatukabidhi nchi hii; nchi inayotiririka maziwa na asali. Ila msimwasi Bwana, wala msiwaogope watu wa nchi; kwa maana wao ni mkate wetu; ulinzi wao umeondoka kwao, na Bwana yuko pamoja nasi; msiwaogope.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Lakini mkutano wote ukasema wapigwe kwa mawe. Na utukufu wa Bwana ukaonekana katika hema ya mkutano mbele ya wana wote wa Israeli. Bwana akamwambia Musa, Hata lini watu hawa wataniudharau? Na mpaka lini hawataniamini, pamoja na ishara zote nilizowaonyesha miongoni mwao?

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Nitawapiga kwa tauni, na kuwanyang’anya urithi, nami nitakufanya wewe kuwa taifa kubwa na lenye nguvu kuliko wao.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Musa akamwambia Bwana, Hapo Wamisri watasikia habari hiyo, (kwa kuwa wewe uliwatoa watu hawa kwa uweza wako kutoka miongoni mwao;) nao watawaambia wenyeji wa nchi hii; kwa maana wamesikia kwamba wewe, Bwana, uko miongoni mwa watu hawa, kwamba wewe, Bwana, umeonekana uso kwa uso, na kwamba wingu lako limesimama juu yao, na kwamba unawatangulia mbele yao, mchana kwa nguzo ya wingu, na usiku kwa nguzo ya moto. Basi ukiwaangamiza watu hawa wote kama mtu mmoja, ndipo mataifa yaliyosikia sifa zako yatasema, yakisema, Kwa kuwa Bwana hakuweza kuwapeleka watu hawa katika nchi aliyowaapia, kwa hiyo amewaua jangwani.

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Na sasa, nakuomba, nguvu za Bwana wangu ziwe kuu, kama ulivyosema, ukisema, Bwana ni mvumilivu na mwenye rehema nyingi, akisamehe uovu na maasi, wala haachi bila kuadhibu mwenye hatia, akiwaadhibu watoto kwa sababu ya uovu wa baba zao hata kizazi cha tatu na cha nne. Samehe, nakuomba, uovu wa watu hawa sawasawa na ukuu wa rehema zako, kama vile ulivyowasamehe watu hawa tangu Misri hata sasa.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> Bwana akasema, Nimesamehe kama ulivyosema; lakini kwa hakika kama niishivyo, dunia yote itajaa utukufu wa Bwana.

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Kwa sababu watu wote hao waliouona utukufu wangu, na miujiza yangu niliyoyatenda Misri na nyikani, na wamenijaribu mara kumi sasa, wala hawakuisikiliza sauti yangu; hakika hawataiona nchi niliyowaapia baba zao, wala hakuna hata mmoja wao aliyenikasirisha atakayeiona; bali mtumishi wangu Kalebu, kwa kuwa alikuwa na roho nyingine ndani yake, naye amenifuata kwa ukamilifu, nitamleta katika nchi ile aliyoingia; na uzao wake atauimiliki. (Sasa Waamaleki na Wakanaani walikaa bondeni.) Kesho geukeni, elekeeni jangwani kwa njia ya Bahari ya Shamu.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> Bwana akasema na Musa na Haruni, akasema, Hata lini nivumilie kusanyiko hili ovu, linalonung’unika juu yangu? Nimesikia manung’uniko ya wana wa Israeli wanayonung’unika juu yangu. Waambie, Kama niishivyo, asema Bwana, kama mlivyosema masikioni mwangu, ndivyo nitakavyowatendea: Mizoga yenu itaanguka katika jangwa hili; na wote mliyahesabiwa miongoni mwenu, kwa hesabu yenu yote, wenye miaka ishirini na zaidi, ambao wamenung’unika juu yangu, hakika hamtaingia katika nchi niliyoapa kuwafanya mkai humo, ila Kalebu mwana wa Yefune, na Yoshua mwana wa Nuni. Lakini watoto wenu wadogo, mliosema watakuwa mawindo, hao nitawaingiza, nao wataijua nchi mliyoidharau. Lakini ninyi, mizoga yenu itaanguka katika jangwa hili. Na watoto wenu watatangatanga jangwani miaka arobaini, na watachukua uzinzi wenu, hata mizoga yenu itakapoangamia jangwani. Kulingana na hesabu ya siku mlizoichunguza nchi, siku arobaini, kila siku mwaka mmoja, mtachukua uovu wenu, miaka arobaini, nanyi mtajua uvunjaji wangu wa ahadi.

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> Mimi Bwana nimesema, hakika nitalitenda hilo juu ya kusanyiko hili lote la uovu, waliokusanyika kinyume changu; katika jangwa hili wataangamizwa, na humo watakufa. Na wale watu ambao Musa aliwatuma kuipeleleza nchi, waliorudi, na kuwafanya mkutano wote kunung'unika juu yake, kwa kuleta masingizio juu ya nchi, hata wale watu waliotoa habari mbaya juu ya nchi, walikufa kwa tauni mbele za Bwana.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Lakini Yoshua mwana wa Nuni, na Kalebu mwana wa Yefune, ambao walikuwa miongoni mwa watu waliokwenda kuchunguza nchi, walibaki hai. Hesabu 14:1-38.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala ijayo.

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