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

Mustakabali wa Marekani na Julai 18, 2020 - Nambari Moja

Cavemen of Covenant: Moses & Elijah at the End of the World

Watu wa Mapango wa Agano: Musa na Eliya Mwishoni mwa Dunia

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Musa na Eliya ni ishara za kinabii ambazo kila moja inaweza kufahamika kwa muktadha kama ishara ya pekee, au zinaweza pia kufahamika kama ishara inayowajumuisha manabii hao wote wawili. Kwa ushuhuda wa wawili jambo huthibitishwa, na katika Ufunuo kumi na moja Musa na Eliya wanawakilisha mashahidi wawili wa Agano la Kale na Agano Jipya. Kwenye Mlima wa Kubadilika Sura, unaowakilisha Kurudi kwa Pili kwa Kristo, ile ishara maradufu inawakilisha wote wawili, yaani mia moja arobaini na nne elfu (Eliya) na wafia-dini (Musa) wa mgogoro wa sheria ya Jumapili. Wakiwa pamoja kama ishara, katika pango la Horebu, wanawakilisha watu wa Mungu mwishoni mwa ulimwengu wanao "sikia," "soma" na "kuyashika" ule ujumbe ambao ni Ufunuo wa tabia ya Mungu, wenye nguvu ya kumgeuza Mlaodikia kuwa Mfiladelfia. Hivi karibuni, (karibuni sana) kutafika wakati ambapo haitakuwa tena inawezekana kwa Waadventista Walaodikia wapumbavu kujipatia "mafuta" yanayohitajika ili kujibu ipasavyo mwito, "Tazama, Bwana-arusi anakuja."

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Na Musa akamwambia Bwana, Tazama, umeniambia, Uwapandishe watu hawa; wala huku nijulisha ni nani utakayemtuma pamoja nami. Lakini umesema, Nakujua kwa jina, tena umepata kibali machoni pangu. Sasa basi, nakuomba, ikiwa nimepata kibali machoni pako, nionyeshe sasa njia yako, ili nikujue, ili nipate kibali machoni pako; ukakumbuke ya kwamba taifa hili ni watu wako. Akasema, Uwepo wangu utakwenda pamoja nawe, nami nitakupa raha. Naye akamwambia, Ikiwa uwepo wako hauendi pamoja nami, usitupandishe kutoka hapa. Maana kwa nini litajulikana hapa kwamba mimi na watu wako tumepata kibali machoni pako? Je, si kwa kuwa waenda pamoja nasi? Hivyo basi, mimi na watu wako tutatengwa na watu wote walioko juu ya uso wa dunia. Bwana akamwambia Musa, Nitalifanya jambo hili pia ulilolinena; kwa maana umepata kibali machoni pangu, nami nakujua kwa jina. Naye akasema, Nakusihi, unionyeshe utukufu wako. Akasema, Nitapisha wema wangu wote mbele yako, nami nitalitangaza jina la Bwana mbele yako; nami nitamwonea neema nitakayemwonea neema, nami nitamrehemu nitakayemrehemu. Akasema, Hutaweza kuuona uso wangu; kwa maana hapana mtu ataniona akaishi. Bwana akasema, Tazama, karibu nami pana mahali, nawe utasimama juu ya mwamba; na itakuwa, utukufu wangu utakapopita, nitakuweka katika mwanya wa mwamba, nami nitakufunika kwa mkono wangu mpaka nitakapopita; kisha nitaiondoa mkono wangu, nawe utaona mgongo wangu; lakini uso wangu hautaonekana. Bwana akamwambia Musa, Jichongee vibao viwili vya mawe mfano wa vile vya kwanza; nami nitaandika juu ya vibao hivi maneno yale yaliyokuwa katika vile vibao vya kwanza, ulivyovivunja. Na uwe tayari asubuhi, ukwee asubuhi mlimani Sinai, ukajionyeshe huko mbele zangu kileleni mwa mlima. Wala mtu yeyote asipande pamoja nawe, wala mtu yeyote asionekane katika mlima wote; wala makundi ya kondoo wala makundi ya ng’ombe yasilishe mbele ya mlima huo. Naye akachonga vibao viwili vya mawe mfano wa vile vya kwanza; na Musa akaamka alfajiri, akapanda mlimani Sinai kama Bwana alivyomwamuru, akavitwaa mkononi mwake vile vibao viwili vya mawe. Ndipo Bwana akashuka katika wingu, akasimama pamoja naye huko, akalitangaza jina la Bwana. Na Bwana akapita mbele yake, akatangaza, Bwana, Bwana Mungu, mwenye rehema na neema, mvumilivu, mwingi wa wema na kweli, mwenye kuhifadhi rehema kwa maelfu, mwenye kusamehe uovu na kosa na dhambi, wala hamwachii mwenye hatia kuwa hana hatia kamwe; akiwapatiliza uovu wa baba juu ya watoto, na juu ya watoto wa watoto, hata kizazi cha tatu na cha nne. Naye Musa akafanya haraka, akainama uso wake kuelekea nchi, akaabudu. Akasema, Ikiwa sasa nimepata kibali machoni pako, Ee Bwana, nakuomba, uende kati yetu; kwa maana ni watu wenye shingo ngumu; usamehe uovu wetu na dhambi yetu, utuchukue kuwa urithi wako. Akasema, Tazama, nafanya agano; mbele ya watu wako wote nitafanya maajabu ambayo hayajafanywa katika dunia yote, wala katika taifa lo lote; na watu wote ambao umo kati yao wataona kazi ya Bwana; kwa maana ni jambo la kutisha nitakalofanya pamoja nawe. Kutoka 33:12-34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Musa anawakilisha watu wa Mungu mwishoni mwa dunia. Hao ni wale ambao katika "siku za mwisho" za hukumu ya uchunguzi wanamwomba Mungu awaonyeshe "njia yake, ili" wapate "kumjua" Mungu, na wakijibiwa hupokea jibu kutoka kwa Mungu linalojumuisha ahadi kwamba "uwepo wake utakwenda pamoja" nao, na kwamba Mungu atawapa watu hao "raha."

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Hivi ndivyo asemavyo Bwana: Simameni katika njia, tazameni, na muulize habari za mapito ya zamani; ilipo njia iliyo njema, enendeni katika hiyo, nanyi mtapata raha kwa nafsi zenu. Lakini walisema, Hatutaenenda humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu; lakini walisema, Hatutasikiliza. Yeremia 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Yeremia anatambua kundi linalokataa "kuona" na "kusikiliza," na hivyo halipokei "pumziko" lililoahidiwa kwa wale wanaotafuta "njia njema" na "kutembea humo." Pumziko hilo linatambulishwa na Isaya kama "burudisho."

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ni nani atakayemfundisha maarifa? Na ni nani atakayemfahamisha mafundisho? Wale walioachishwa maziwa, waliotolewa matitini. Kwa maana agizo lazima liwe juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo. Kwa maana kwa midomo ya kigugumizi na kwa lugha nyingine atawanenea watu hawa. Hao aliwaambia, Hii ndiyo pumziko ambalo kwalo mnaweza kumpumzisha aliyechoka; na huu ndio uburudisho; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, wakaanguke nyuma, wakavunjika, wakanaswa, wakachukuliwa. Isaya 28:9-13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

"Raha" na "burudisho" zinawakilisha mvua ya mwisho inayomiminwa wakati wa kutangazwa kwa ujumbe wa onyo la mwisho.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> Nilielekezwa wakati ambapo ujumbe wa malaika wa tatu ulipokuwa ukifungwa. Nguvu ya Mungu ilikuwa imetulia juu ya watu Wake; walikuwa wametimiza kazi yao na walikuwa wamejiandaa kwa saa ya majaribu iliyokuwa mbele yao. Walikuwa wamepokea mvua ya masika, au kuburudishwa kutoka katika uwepo wa Bwana, na ushuhuda ulio hai ulikuwa umehuishwa. Onyo la mwisho kuu lilikuwa limesikika kila mahali, nalo lilikuwa limewachochea na kuwaghadhibisha wakazi wa dunia ambao hawakutaka kupokea ujumbe. Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Ahadi ya "pumziko" au "uburudisho," yaani "mvua ya mwisho," inajumuisha ahadi iliyotolewa kwa Musa pangoni kwamba "uwepo" wa Mungu ungeandamana na watu Wake.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘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.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> Kazi itafanana na ile ya siku ya Pentekoste. Kama vile 'mvua ya kwanza' ilivyotolewa, katika kumiminwa kwa Roho Mtakatifu mwanzoni mwa injili, ili kusababisha kuchipuka kwa mbegu ya thamani, vivyo hivyo 'mvua ya mwisho' itatolewa mwishoni mwake, kwa ajili ya kuiva kwa mavuno. 'Ndipo tutamjua, tukimfuata kumjua Bwana; kutoka kwake ni tayari kama asubuhi; naye atakuja kwetu kama mvua, kama mvua ya mwisho na ya kwanza juu ya nchi.' (Hosea 6:3.) 'Basi furahini, enyi wana wa Sayuni, na mfurahi katika Bwana Mungu wenu; kwa maana amewapa mvua ya kwanza kwa kiasi, naye atawanyeshea mvua kwa ajili yenu, mvua, mvua ya kwanza, na mvua ya mwisho.' (Yoeli 2:23.) 'Katika siku za mwisho, asema Mungu, nitamimina Roho wangu juu ya wote wenye mwili.' 'Na itakuwa kwamba kila atakayeliitia jina la Bwana ataokoka.' (Matendo 2:17, 21.) Kazi kuu ya injili haitafungwa kwa udhihirisho mdogo wa nguvu za Mungu kuliko ulioutambulisha mwanzo wake. Unabii uliotimizwa katika kumiminwa kwa mvua ya kwanza mwanzoni mwa injili, utatimizwa tena katika mvua ya mwisho mwishoni mwake. Hapa ndimo 'nyakati za kuburudishwa' alizotazamia mtume Petro aliposema, 'Tubuni basi, na mgeuke, ili dhambi zenu zifutwe [katika Hukumu ya Uchunguzi], wakati nyakati za kuburudishwa zitakapokuja kutoka mbele za Bwana; naye atamtuma Yesu.' (Matendo 3:19-20.)

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> "Watumishi wa Mungu, nyuso zao zikiwa zimejaa mwanga na kung'aa kwa wakfu mtakatifu, wataharakisha kutoka sehemu moja hadi nyingine kutangaza ujumbe kutoka Mbinguni. Kwa maelfu ya sauti, kote duniani, onyo litatolewa. Miujiza itatendeka, wagonjwa wataponywa, na ishara na maajabu yataandamana na waamini. Shetani pia hufanya maajabu ya uongo, hata kushusha moto kutoka mbinguni machoni pa watu. (Ufunuo 13:13.) Hivyo wakazi wa dunia wataletwa kuchukua msimamo wao." Pambano Kuu, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Kumiminika kwa Roho Mtakatifu katika siku za mwisho kumeonyeshwa kwa mfano na kumiminika kwa Roho Mtakatifu mwanzoni mwa kutangazwa kwa injili. “Neno la Bwana kwao” wasiotaka kusikia asemalo Roho kwa makanisa, lilikuwa kanuni ya kinabii ya kuunganisha mstari mmoja wa kinabii wa historia na mwingine ili kuonyesha mwisho wa dunia. Si chochote kingine ila kanuni kwamba mwisho wa jambo huonyeshwa na mwanzo wa jambo hilo. Kanuni hiyo ya kinabii inakataliwa na Waadventista Wasabato wa Laodikia wapumbavu. Ikikubaliwa, Mungu anaweza “kufundisha maarifa,” ambayo Danieli anatambua kwamba yanaongezeka wakati wa mwisho, na hayo hayo maarifa ambayo Hosea anasema watu wa Mungu wanaangamizwa kwa kuyakataa. Kundi katika Isaya na Yeremia linalokataa kusikia au kuona, linakataa “kuburudishwa,” ambayo ndiyo “raha” Mungu anayoahidi kuwapatia watu wake wa “siku za mwisho” ili waweze kuupitia salama mzozo wa mwisho wa nyakati.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

Jina la Bwana (tabia) ambalo Mungu alitangaza kwa Musa lilikuwa kwamba ‘Bwana Mungu’ ni ‘mwenye rehema na neema, mvumilivu, tena mwingi wa wema na kweli.’ Tabia yake ni rehema na kweli. Kweli inayowakilisha tabia yake siku zote inaambatana na rehema yake, kwa maana hakuna mtu atakayeielewa kweli yake isipokuwa Mungu kwanza awafanyie rehema, kwa kuwa wote wamefanya dhambi na kupungukiwa na utukufu (tabia) wa Mungu. Kweli kwamba Yesu Kristo ni Alfa na Omega hutambuliwa na kushikiliwa na wale ambao Mungu amewasamehe maovu yao na dhambi zao. Msamaha huo hutokea katika hatua za mwisho za hukumu ya upelelezi. Wale anaowafanyia rehema, hivyo kuwasamehe dhambi zao, anawachukua kuwa urithi wake na kuingia nao agano.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> "Katika siku za mwisho za historia ya dunia hii, agano la Mungu na watu wake wanaoshika amri zake litafanywa upya." Review and Herald, 26 Februari 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Manabii wote, wakiwemo Musa, wanabainisha siku za mwisho za hukumu ya uchunguzi, wakati Mungu anapofanya upya agano Lake na wale wanaotambuliwa kuwa mia arobaini na nne elfu. Na agano hilo litakapowekwa imara, Mungu "atatenda maajabu, ambayo hayajafanywa katika dunia yote, wala katika taifa lolote: na watu wote miongoni mwao ulipo wataona kazi ya Bwana: kwa maana ni jambo la kutisha nitakalofanya pamoja nawe."

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Uzoefu wa Musa pangoni katika Mlima Horebu, unaojulikana pia kama Mlima Sinai, ulieleweka katika muktadha wa mapambano ya Musa na watu wa Mungu. Mapambano yake yalihusu kutekeleza kazi ambayo Mungu alikuwa amempa. Musa alikuwa katika mapambano kuhusu ujumbe wa Mungu kwa ulimwengu. Muda mfupi kabla ya Bwana kumwonyesha Musa utukufu wake, tunamkuta Musa akitumia hoja mbele za Bwana, akidokeza kwamba iwapo Bwana angewaharibu waasi ambao punde tu walikuwa wakicheza kuuzunguka ndama wa dhahabu wa Haruni, kuangamizwa kwao kungeharibu ujumbe uliokuwa ukionyesha uweza wa Mungu.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Bwana akamwambia Musa, Nimeuona watu hawa, na, tazama, ni watu wenye shingo ngumu. Basi sasa niachie, ili hasira yangu iwake juu yao, nami niwaangamize; nami nitakufanya uwe taifa kubwa. Musa akamsihi Bwana Mungu wake, akasema, Ee Bwana, kwa nini hasira yako iwake juu ya watu wako, uliowatoa katika nchi ya Misri kwa nguvu kuu na kwa mkono hodari? Kwa nini Wamisri waseme, Kwa uovu aliwatoa, awauwe milimani, na awaangamize kutoka uso wa nchi? Geuka na uache ukali wa hasira yako, ujutie uovu huu juu ya watu wako. Mkumbuke Ibrahimu, Isaka, na Israeli, watumishi wako, uliowaapia kwa nafsi yako mwenyewe, ukawaambia, Nitazidisha uzao wenu kama nyota za mbinguni, na nchi hii yote niliyosema nitawapa wazao wenu, na wataimiliki milele. Basi Bwana akaghairi uovu aliokuwa amekusudia kuwafanyia watu wake. Kutoka 32:9-14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Uzoefu wa pango wa Musa unajumuisha ujumbe ambao Musa aliagizwa aulete kwa ulimwengu. Ushuhuda wa Bwana kupita mbele ya Musa na kutangaza tabia Yake umewekwa katika muktadha wa ujumbe wa ndani kuhusu watu wa Mungu waasi (wa Laodikia), na muktadha wa uzoefu wa pango wa Eliya uliwekwa ndani ya mapambano yake na Yezebeli, au muungano wa pande tatu wa Marekani, Upapa na Umoja wa Mataifa. Mmoja unawakilisha ujumbe wa ndani kwa kanisa, mwingine ujumbe wa nje kwa ulimwengu, lakini mashahidi wawili wa Musa na Eliya wamo katika pango lilelile la Horebu, na wote wawili wanawakilishwa katika pango hilo mwishoni mwa dunia.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Ndipo Ahabu akamweleza Yezebeli yote aliyoyafanya Elia, na zaidi jinsi alivyowaua manabii wote kwa upanga. Kisha Yezebeli akampelekea Elia mjumbe, akisema, Miungu na wanifanye hivyo, tena na waongeze, nisipokufanya maisha yako yawe kama maisha ya mmoja wao, kesho kama wakati huu. Naye alipoona hayo, akaondoka, akaenda ili kuokoa uhai wake, akafika Beersheba, iliyo ya Yuda, akamwacha mtumishi wake huko. Bali yeye mwenyewe akaenda mwendo wa siku moja jangwani, akafika, akaketi chini ya mti wa mwanzalia; akaomba afe, akasema, Imetosha; sasa, Ee Bwana, iondoe nafsi yangu; maana mimi si mwema kuliko baba zangu. Naye alipokuwa amelala usingizi chini ya mti wa mwanzalia, tazama, malaika akamgusa, akamwambia, Amka ule. Akatazama, na tazama, palikuwa na mkate uliookwa juu ya makaa, na chupa ya maji kando ya kichwa chake. Akala, akanywa, akajilaza tena. Malaika wa Bwana akaja mara ya pili tena, akamgusa, akasema, Amka ule; maana safari hii ni kubwa mno kwako. Akaondoka, akala, akanywa, akaenda kwa nguvu za chakula kile siku arobaini, usiku arobaini, mpaka Horebu, mlima wa Mungu. Akafika huko, akaingia ndani ya pango, akakaa humo; na tazama, neno la Bwana likamjia, akamwambia, Unatenda nini hapa, Elia? Naye akasema, Nimekuwa na wivu mwingi kwa ajili ya Bwana, Mungu wa majeshi; kwa kuwa wana wa Israeli wameiacha agano lako, wamebomoa madhabahu zako, wamewaua manabii wako kwa upanga; nami, naam, mimi peke yangu, nimebaki; nao wanaitafuta nafsi yangu, ili waiondoe. Naye akasema, Toka, usimame juu ya mlima mbele za Bwana. Na tazama, Bwana akapita; upepo mkuu, wenye nguvu, ukaipasua milima, ukavunja miamba vipande vipande mbele za Bwana; lakini Bwana hakuwa ndani ya ule upepo; na baada ya ule upepo kukawa na tetemeko la nchi; lakini Bwana hakuwa katika lile tetemeko; na baada ya lile tetemeko, moto; lakini Bwana hakuwa katika ule moto; na baada ya moto, sauti ndogo, tulivu. Ikawa Elia alipoisikia, akaifunika uso wake kwa vazi lake, akatoka, akasimama mlangoni pa pango. Na tazama, sauti ikamjia, ikasema, Unatenda nini hapa, Elia? Naye akasema, Nimekuwa na wivu mwingi kwa ajili ya Bwana, Mungu wa majeshi; kwa sababu wana wa Israeli wameiacha agano lako, wamebomoa madhabahu zako, wamewaua manabii wako kwa upanga; nami, naam, mimi peke yangu, nimebaki; nao wanaitafuta nafsi yangu, ili waiondoe. Bwana akamwambia, Nenda, urudi njia yako mpaka jangwani la Dameski; nawe utakapofika, umtie mafuta Hazaeli awe mfalme juu ya Shamu; na Yehu mwana wa Nimshi utamtia mafuta awe mfalme wa Israeli; na Elisha mwana wa Shafati wa Abel-mehola utamtia mafuta awe nabii badala yako. Na itakuwa, atakayenusurika na upanga wa Hazaeli, Yehu atamwua; na atakayenusurika na upanga wa Yehu, Elisha atamwua. Lakini nimebaki na watu elfu saba katika Israeli, kila goti lisilomwinamia Baali, na kila kinywa kisichombusu. 1 Wafalme 19:1-18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Uzoefu wa Eliya katika pango unawakilisha kukata tamaa kwa nabii kuhusu ujumbe na athari aliyodhani kuwa ujumbe na kazi yake zilikuwa nazo. Musa alikuwa akitetea ujumbe wa Mungu uliotamkwa, na Eliya alikuwa amekata tamaa kuhusu ujumbe huo. Ni ujumbe uleule, isipokuwa mmoja unahusu mambo ya ndani ya kanisa na mwingine unahusu mambo ya nje ya kanisa. Hata hivyo, kinabii, kwa pamoja wote wanaonyesha ujumbe maradufu wa Ufunuo kumi na nane. Ninachotaka kusisitiza kuhusu ukweli wote unaohusiana na pango ni kwamba katika “siku za mwisho” kukata tamaa kunakoonyeshwa katika hali zote mbili kunahusu ujumbe na athari yake.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Musa na Eliya wote wawili wanawakilisha wale wanao "sikia" na "kuona" "sauti" ambayo ni "neno la Bwana." "Neno" hilo linaakilisha tabia yake ya rehema na kweli. Mtunga Zaburi pia anaomba aonyeshwe rehema ya Mungu, ambayo ndiyo tabia yake. Ili kuona "rehema" yake, Mtunga Zaburi anaahidi "kusikia" kile ambacho Roho anasema kwa makanisa.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Kwa mkuu wa waimbaji, Zaburi kwa wana wa Kora. Bwana, umeifadhili nchi yako; umewarejesha [umegeuza] mateka wa Yakobo. Umeisamehe uovu wa watu wako, umefunika dhambi zao zote. Sela. Umeondoa ghadhabu yako yote; umegeuka mbali na ukali wa hasira yako. Turejeshe, Ee Mungu wa wokovu wetu, na uikomeshe hasira yako juu yetu. Je, utakuwa na hasira nasi milele? je, utaidumisha hasira yako kwa vizazi vyote? Je, hutatuhuisha tena, ili watu wako wafurahi kwako? Tuonyeshe rehema zako, Ee Bwana, na utupe wokovu wako. Nitasikiliza atakachosema Mungu Bwana; kwa kuwa atanena amani kwa watu wake na kwa watakatifu wake; lakini wasirudi tena katika upumbavu. Hakika wokovu wake uko karibu na wamchao; ili utukufu ukae katika nchi yetu. Rehema na kweli zimekutana pamoja; haki na amani zimebusiana. Kweli itachipuka kutoka duniani; na haki itatazama kutoka mbinguni. Naam, Bwana atatoa kilicho chema; na nchi yetu itatoa mazao yake. Haki itatangulia mbele zake; nayo itatuweka katika njia ya nyayo zake. Zaburi 85:1-13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Tambua kwamba "rehema na kweli," (na "kweli" ni neno la Kiebrania 'emet' ambalo tumekuwa tukilitaja) ambazo huleta haki na amani zime "busiana." Zimeungana. Mwandishi wa Zaburi anaweka wimbo wake katika siku za mwisho za hukumu ya uchunguzi, wakati Mungu "ameusamehe uovu wa" "watu" wake. Ombi ni kwamba Bwana "awahuisha" watu wake.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> "Uamusho na matengenezo lazima yafanyike, chini ya huduma ya Roho Mtakatifu. Uamusho na matengenezo ni mambo mawili tofauti. Uamusho unamaanisha upya wa uhai wa kiroho, uhuishaji wa nguvu za akili na moyo, ufufuo kutoka katika mauti ya kiroho. Matengenezo yanamaanisha uundaji upya, mabadiliko katika mawazo na nadharia, tabia na matendo. Matengenezo hayataleta tunda jema la haki isipokuwa yanapounganishwa na uamusho wa Roho. Uamusho na matengenezo yanapaswa kufanya kazi yao waliyopewa, na katika kufanya kazi hii lazima yaungane." Selected Messages, kitabu cha 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

"Kuhuishwa" ambako Mtunga Zaburi anaomba kunaonyesha ombi la mtu anayejua kwamba amekufa. Kuhuishwa ambako Mtunga Zaburi anaomba ni ombi gumu sana kwa Mlaodikia kuomba, kwa kuwa Mlaodikia hajitambui kuwa amekufa kiroho; lakini kama asingekuwa amekufa asingehitaji kuhuishwa. Kuhuishwa kunaletwa kwa kukubali "kusikia atakalosema Mungu Bwana," wala kazi nyingine isitangulie kupata kwetu kuhuishwa huko kunakokuja Roho Mtakatifu anapokaa ndani yetu.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> Uamsho wa utauwa wa kweli miongoni mwetu ndilo hitaji letu kubwa zaidi na la dharura kuliko yote. Kutafuta hili kunapaswa kuwa kazi yetu ya kwanza. Ujumbe Uliochaguliwa, kitabu cha 1, 121.

Speaking of the book of Revelation Sister White states the following.

Akizungumzia kitabu cha Ufunuo, Dada White anasema yafuatayo.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> "Sisi kama watu tutakapoelewa kitabu hiki kinamaanisha nini kwetu, uamsho mkubwa utaonekana miongoni mwetu." Ushuhuda kwa Wahudumu, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Neno "ufufuo" linafafanuliwa kama kurudisha uhai. Wale walioteuliwa kuwa miongoni mwa laki moja na arobaini na nne elfu lazima kwanza watambue kwamba wamekufa na wanahitaji ufufuo. Ukweli kwamba laki moja na arobaini na nne elfu wamekufa ni sehemu muhimu ya ujumbe unaofunuliwa muda mfupi kabla ya wakati wa rehema kufungwa. Tunayo mengi zaidi ya kusema kuhusu ukweli huu. Kinachowafufua ni "huruma" ambayo Mungu anawajalia "anapowafufua" na kuwapa haki yake. Kinachowafufua ni ukweli kwamba Yesu ni Alfa na Omega, na ufahamu huu unazalisha ndani yao "amani" inayozidi ufahamu wote. Ahadi ni kwamba "kweli" "itachipuka kutoka duniani." Ujumbe unaowakilishwa kama "kweli," ambayo ni Alfa na Omega, unatoka Marekani, kwa maana unachipuka "kutoka duniani." Ujumbe mwanzoni ulitoka Marekani na ujumbe mwishoni unachipuka kutoka sehemu hiyo hiyo.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Kwa muktadha kwamba watu wa Mungu wa mapangoni ni ishara, tutaangalia manabii wengine waliokuwa katika pango la kiishara. Yesu alimtambua Yohana Mbatizaji kuwa ni Eliya, na Yohana alikuwa gerezani alipohitaji kujua kama Yesu ndiye Masiya ajaye. Alihitaji kujua tabia ya kweli ya Yesu. Alihitaji kujua kama ujumbe aliokuwa ametangaza na ule ambao Yesu aliendelea kuutangaza ulikuwa ujumbe wa kweli. Akawatumia wanafunzi wake waende kumwuliza Yesu swali hilo, na Yesu akaacha swali lao kando akaendelea kuwaonyesha utukufu wake.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> Hivyo siku ikapita, wanafunzi wa Yohana wakiyaona na kuyasikia yote. Hatimaye Yesu akawaita kwake, akawaagiza waende wakamwambie Yohana walichokishuhudia, akaongeza, ‘Heri yeye, yeyote asiyepata sababu ya kujikwaa kwa ajili Yangu.’ Luka 7:23, R. V. Ushahidi wa uungu Wake ulionekana katika kuendana kwake na mahitaji ya ubinadamu unaoteseka. Utukufu Wake ulidhihirishwa katika unyenyekevu Wake wa kujishusha hadi hali yetu duni.

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> Wanafunzi walifikisha ujumbe, nao ukatosha. Yohana alikumbuka unabii kumhusu Masihi, ‘Bwana amenitia upako kuhubiri habari njema kwa wanyonge; amenituma kuwaponya waliovunjika mioyo, kutangaza uhuru kwa mateka, na kufungua gereza kwa waliofungwa; kutangaza mwaka uliokubalika wa Bwana.’ Isaya 61:1, 2. Matendo ya Kristo hayakumtangaza tu kuwa Masihi, bali pia yalionyesha kwa njia gani ufalme Wake ungeanzishwa. Yohana alifunuliwa kweli ile ile iliyomjia Eliya jangwani, wakati ‘upepo mkubwa na wenye nguvu ulipasua milima, na kuvunja-vunja miamba mbele za Bwana; lakini Bwana hakuwa katika ule upepo; na baada ya upepo kukawa na tetemeko la nchi; lakini Bwana hakuwa katika tetemeko la nchi; na baada ya tetemeko la nchi kukawa na moto; lakini Bwana hakuwa katika ule moto;’ na baada ya moto, Mungu akamnena nabii kwa ‘sauti ndogo tulivu.’ 1 Wafalme 19:11, 12. Vivyo hivyo Yesu alipaswa kufanya kazi Yake, si kwa mshindo wa silaha na kupindua viti vya enzi na falme, bali kwa kusema na mioyo ya watu kupitia maisha ya rehema na kujitoa nafsi. Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Uweza wa Mungu hupitishwa kupitia Neno Lake. Neno hilo huwasilishwa katika "mioyo ya wanadamu." Huo ulikuwa somo la "sauti ndogo tulivu." Hata hivyo, ujumbe wa Eliya ni ujumbe wa nje unaotambua nguvu zilizo nje ya watu wa Mungu. Kristo alikuwa akimwambia Eliya kwamba katika "siku za mwisho" Neno Lake ndiko kunakopatikana uweza, ilhali "mgongano wa silaha na kupinduliwa kwa viti vya enzi na falme," vinavyoashiriwa na upepo wa uharibifu, tetemeko la ardhi na moto, vinawakilisha nguvu tatu za nje zilizotajwa katika kitabu cha Ufunuo ambazo watu wa Mungu watakabiliwa nazo. "Upepo" wa uharibifu ni ishara ya Uislamu katika unabii wa Biblia. "Tetemeko la ardhi" ni uasi na machafuko ya Mapinduzi ya Ufaransa. "Moto" ni maangamizi yaliyoletwa juu ya Sodoma na Gomora. Eliya alikuwa amekimbia mamlaka ya kipapa ili kufika pangoni, kwa hiyo Bwana akamfunulia kwamba, licha ya nguvu zote za uovu zinazounda mzozo wa mwisho wa dunia, ni katika "sauti ndogo tulivu" ambako uweza wa Mungu unapatikana.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Musa, Eliya na Yohana Mbatizaji wote wanashuhudia kwamba waliona tabia ya Mungu walipokuwa pangoni. "Pango" ndilo ishara ya pekee itakayopewa kizazi kizinzi na kiovu. Yesu alizungumza kuhusu "kizazi kizinzi na kiovu," ambacho ni kizazi cha "siku za mwisho" za hukumu ya uchunguzi. Ishara kwa kizazi hicho ilikuwa nabii Yona, aliyekaa siku tatu katika pango—tumbo la nyangumi.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Na watu walipokusanyika kwa wingi, akaanza kusema, Kizazi hiki ni kizazi kibaya; kinatafuta ishara, wala hakitatolewa ishara yoyote kwacho, ila ishara ya nabii Yona. Kwa maana kama Yona alivyokuwa ishara kwa Waninawi, vivyo hivyo Mwana wa Adamu atakuwa kwa kizazi hiki. Luka 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Yona alikuwa katika tumbo la nyangumi siku tatu, mchana na usiku, kama vile Yesu alivyokuwa kaburini siku tatu. Yona alikuwa ishara, na Yesu pia ni ishara. Wote wawili wanawakilisha ishara ya ufufuo, ambao bila shaka hufuata kifo.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Ndipo baadhi ya waandishi na Mafarisayo wakamjibu, wakisema, Mwalimu, tunataka kuona ishara kutoka kwako. Lakini akawajibu, akawaambia, Kizazi kibaya na cha zinaa hutafuta ishara; wala hakitapewa ishara yoyote, ila ishara ya nabii Yona. Kwa maana kama vile Yona alivyokuwa siku tatu, mchana na usiku, katika tumbo la nyangumi; ndivyo naye Mwana wa Adamu atakavyokuwa siku tatu, mchana na usiku, moyoni mwa nchi. Watu wa Ninawi watasimama katika hukumu pamoja na kizazi hiki, nao watakihukumu; kwa sababu walitubu kwa mahubiri ya Yona; na tazama, hapa yupo aliye mkuu kuliko Yona. Mathayo 12:38-41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Ikiwa tunaelewa kanuni ya kurudia kwa historia, pamoja na ukweli kwamba historia yote takatifu inabainisha mwisho wa dunia, basi Yona na kifo, maziko na ufufuo wa Kristo ni "ishara" na pia ujumbe kwa watu wa Mungu sasa. Yona alipotupwa kutoka tumboni mwa nyangumi, alitangaza ujumbe huo, kama vile ujumbe wa ufufuo wa Kristo ulivyotangazwa mara moja wakati malaika alipoondoa jiwe kutoka kwenye pango ambamo Kristo alikuwa. Wale wanaowakilishwa na Musa, Eliya, Yona na Kristo wanaashiria si tu watu wa Mungu wa "siku za mwisho," bali pia ule ujumbe ambao kila mmoja wao alitoa.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Ishara ya Yona inajumuisha uzoefu wa pango ambamo tabia yenye huruma ya Kristo inadhihirishwa. Huruma ileile ambayo Yesu alimwonyesha Eliya ilionyeshwa pia kwa Yona alipokuwa akikimbia jukumu lake la kutangaza ujumbe. Kuna mengi zaidi ya kusemwa kuhusu Yona, lakini sasa kuna masuala mengine yanayohitaji kushughulikiwa.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Pango, miongoni mwa mambo mengine, linawakilisha kifo na ufufuo. Watu wa agano la Mungu katika siku za mwisho wamebainishwa kupitia ushuhuda wa mashahidi kadhaa kuwa walikuwa wamekufa kisha wakafufuliwa. Bila shaka, Mkristo lazima azaliwe mara ya pili ili auone ufalme wa Mungu, na hili linawakilisha kifo cha yule mtu wa kale wa mwili, lakini kinabii linamaanisha zaidi. Linazungumzia ujumbe unaosimamishwa ghafla. Eliya alikoma kutangaza ujumbe, Yona alikimbia kutangaza ujumbe. Yohana alitupwa gerezani na kuuawa. Yesu alisulubiwa.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Kwa hiyo ishara ya Yona si tu kuhusu kifo na ufufuo, bali inahusu kifo na ufufuo wa ujumbe, na jumbe zote zilizoonyeshwa kwa mfano katika neno la Mungu zinawakilisha ujumbe wa onyo la mwisho uliopewa na Baba kwa Yesu, ambaye kisha alimkabidhi Gabrieli, ambaye kisha alimkabidhi nabii, ambaye kisha akaandika ujumbe huo na kuutuma kwa makanisa. Mungu alikuwa tayari kumaliza ujumbe na kuanza upya katika uzoefu wa Musa pangoni. Eliya alimaliza kazi yake kama mjumbe na akakimbilia pangoni. Yona alikimbilia Tarshishi. Yohana Mbatizaji aliuawa, kama vile Yesu. Shuhuda hizi zote zinapaswa kuletwa katika kitabu cha Ufunuo na kuoanisha moja kwa nyingine. Danieli na Ufunuo ni vitabu viwili, lakini 'ushuhuda wa Yesu' unaonyesha kwamba pia ni kitabu kimoja. Vina sifa zile zile kama Biblia. Vitabu viwili vinavyofanya kitabu kimoja na waandishi wawili wanaowakilisha mashahidi wawili.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Danieli, aliyekuwa mateka wa Babeli na baadaye wa Umedi na Uajemi, alikufa kimfano alipotupwa ndani ya tundu la simba. Yona alikufa kimfano alipoliwa na nyangumi. Yohana mwandishi wa Ufunuo alikufa kimfano alipotupwa katika mafuta yanayochemka. William Miller alikufa lakini ana ahadi kwamba malaika wanasubiri kwenye kaburi lake kwa ajili ya ufufuo wa wenye haki. Huduma Future for America ilikufa kimfano tarehe 18 Julai 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Ujumbe wa onyo la mwisho umewekwa katika muktadha wa uponyaji wa jeraha la mauti la mamlaka ya kipapa. Uponyaji wa jeraha hilo ni mada mahsusi ya sura ya kumi na tatu na ya kumi na saba ya Ufunuo. Wakati jeraha la mauti linapoponywa, upapa ulioufufuliwa utakuwa ufalme wa nane unaowakilishwa katika sura ya kumi na saba ya Ufunuo. Unatambuliwa kuwa wa nane, yaani ni wa wale saba. Nane ni ishara ya ufufuo, kwa kuwa tohara kama muhuri wa uhusiano wa agano ilipaswa kufanywa siku ya nane baada ya mtoto wa kiume kuzaliwa. Desturi hiyo ilibadilishwa na ubatizo katika kipindi cha Ukristo, na ubatizo unawakilisha kifo, maziko na ufufuo wa Kristo. Kristo alifufuliwa siku iliyofuata siku ya saba. Hivyo basi alifufuliwa kinabii siku ya nane. Baada ya miaka elfu moja ya pumziko, dunia iliyofanywa upya hufufuliwa katika milenia ya nane.

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