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# The Revelation of Jesus Christ - Number Seventeen

Ufunuo wa Yesu Kristo - Nambari Kumi na Saba

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Kufufua Mifupa Mikavu: Wito wa Utakatifu na Imani katika Kipindi cha Kusubiri

Author

Jeff Pippenger

Published

November 17, 2023

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The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Mifupa mikavu iliyolala mfu barabarani, inayosikia "sauti" ya yule anayelia jangwani, hufanya hivyo kwa sababu Mfariji amekuja, katika kutimiza ahadi ya Yesu ya kumtuma. Katika kukata tamaa kwao kwa mara ya kwanza, Wamilerite walikuja kuelewa kwamba walikuwa katika wakati wa kukawia wa mfano wa wanawali.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> "Waliokatishwa tamaa waliona kutoka katika Biblia kwamba walikuwa katika kipindi cha kukawia, na kwamba walipaswa kwa uvumilivu kungoja kutimia kwa maono hayo. Ushahidi huohuo uliowaongoza kumngojea Bwana wao mwaka 1843, uliwaongoza kumtarajia mwaka 1844." Vipawa vya Kiroho, juzuu ya 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Wale waliofananishwa na Wamillerite hurudia uzoefu wa kuvunjika moyo wa kwanza, na wanapofanya hivyo, lazima waelewe kwamba nao pia wamo katika kipindi cha kukawia cha mfano wa wanawali. Ni ushawishi wa Mfariji tu unaowawezesha kuona ukweli huu. Utambuzi huo, uliosababishwa na Mfariji, unawakilishwa na unabii wa kwanza ambao Ezekieli aliagizwa kuutangazia bonde la mifupa mikavu, iliyokufa.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Tena akaniambia, Tabiri juu ya mifupa hii, ukawaambie, Enyi mifupa mikavu, lisikieni neno la Bwana. Hivi ndivyo asemavyo Bwana Mungu juu ya mifupa hii: Tazama, nitasababisha pumzi iingie ndani yenu, nanyi mtaishi; nami nitaweka mishipa juu yenu, nami nitaleta nyama juu yenu, na kuwafunika kwa ngozi, na nitatia pumzi ndani yenu, nanyi mtaishi; nanyi mtajua ya kuwa mimi ndimi Bwana. Basi nikatabiri kama nilivyoamriwa; na nilipokuwa nikitabiri, kukawa na sauti, na tazama, tetemeko, na ile mifupa ikaja pamoja, mfupa kwa mfupa wake. Nami nilipotazama, tazama, mishipa na nyama zikawa juu yao, na ngozi ikawafunika juu; lakini hapakuwa na pumzi ndani yao. Ezekieli 37:4-8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

"Kelele" inawakilisha Roho Mtakatifu. Wakati huo wanawali wanapaswa kutambua kwamba wako katika wakati wa kusubiri. Maelekezo ya Kibiblia kuhusu kile waliokatishwa tamaa wanapaswa kufanya wanapotambua kwamba wako katika wakati wa kusubiri ni tele. Yeremia anafundisha kwamba hawapaswi kamwe kurudi katika "baraza la wadhihaki," ambalo, katika ujumbe kwa Filadelfia, ni sinagogi la Shetani. Wanapaswa pia kutenganisha kilicho cha thamani na kisicho na thamani. Kilicho cha thamani kikilinganishwa na kisicho na thamani kina maana mbili.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Nilijifunza mwenyewe tofauti hii ya kinabii miaka iliyopita, nilipoitumia ndoto ya William Miller. Nilifafanua kwa usahihi vito vya thamani kuwa kweli za neno la Mungu, na vito vya bandia kuwa mafundisho yaliyopotoshwa. Baadaye, iliniwekwa wazi kwamba James White pia alikuwa ameitumia ndoto ya William Miller, na katika matumizi yake, alivitambulisha vito vya thamani kuwa watu wa Mungu waaminifu, na vito vya bandia kuwa wale wanaojifanya waungama wa kweli. Nilipochunguza yale ambayo James White alikuwa amefundisha kuhusu ndoto hiyo, nikagundua kwamba sote tulikuwa sahihi. Vito vya thamani vinaweza kuwakilisha waaminifu wa Mungu, na vito vya bandia, wasio waaminifu; lakini vito hivyo vinaweza pia kuwakilisha kweli za neno la Mungu na vito vya bandia vikawa mafundisho ya uongo. James White aliitumia ndoto ya Miller kwa historia aliyokuwa akiishi wakati huo, lakini mimi nilitazama ndoto hiyo kama historia ya siku za mwisho. Pamoja, matumizi haya mawili yanaonyesha kwamba wanadamu huwa kile wanachoamini, na wakichagua kushikilia mafundisho yenye makosa, watafagiwa nje kupitia dirisha na yule mtu wa kifagio cha uchafu, pamoja na mafundisho ambayo wamejihusisha nayo. Sisi ni kile tunachokula.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Waliokatishwa tamaa wanapogundua kwamba wamo katika kipindi cha kusubiri, kulingana na Yeremia wanapaswa kutenganisha kilicho cha thamani na kilicho duni.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> Inawezekanaje kwamba watu walioko vitani dhidi ya utawala wa Mungu wanaipata hekima ambayo wakati mwingine huionyesha? Shetani mwenyewe alielimishwa katika mabaraza ya mbinguni, naye anao ujuzi wa mema pamoja na mabaya. Anachanganya cha thamani na cha kudharauliwa, na hii ndiyo humpa uwezo wa kudanganya. Lakini kwa sababu Shetani amejivika mavazi ya mng’ao wa mbinguni, je, tumpokee kama malaika wa nuru? Mjaribu anao mawakala wake, walioelimishwa kulingana na mbinu zake, waliovuviwa na roho yake, na walioandaliwa kufaa kazi yake. Je, tushirikiane nao? Je, tupokee kazi za mawakala wake kuwa za lazima kwa upatikanaji wa elimu? Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Kitu cha thamani na kitu cha duni vinawakilisha kweli na kosa. Pia vinawakilisha makundi mawili ya watu.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> 'Lakini msingi wa Mungu umesimama imara, ukiwa na muhuri huu: Bwana awajua walio wake. Tena, kila atajaye jina la Kristo na aache uovu. Lakini katika nyumba kubwa si vyombo vya dhahabu na fedha tu, bali pia vya miti na vya udongo; na vingine vya heshima, na vingine vya aibu.' 'Nyumba kubwa' hiyo inawakilisha Kanisa. Kanisani watapatikana walio duni pamoja na walio wa thamani. Wavu uliotupwa baharini hukusanya wazuri na wabaya. Review and Herald, Februari 5, 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Yeremia alielekezwa kwamba ikiwa angerudi, alihitaji kujitenga na wanawali wapumbavu, na pia alipaswa kujitenga na mafundisho potovu ya wanawali wapumbavu. Mia arobaini na nne elfu ndiyo wale wanaoingia katika umoja mkamilifu. Yeremia anawakilisha kazi ambayo wale walioitwa kutiwa muhuri kwa ujumbe wa pili wa Ezekieli wa pepo nne lazima waikamilishe, ili wawe "kinywa" cha Mungu, wakati maono yanaponena. Maono yalinena katika historia ya Wamillerite wakati hukumu ilipowadia, nayo yanena katika historia ya mia arobaini na nne elfu wakati mnyama wa nchi anaponena, na hukumu ya ole wa tatu inapowadia. Kisha wale waliotekeleza kazi iliyotambuliwa na Yeremia wanainuliwa kuwa walinzi wa Mungu.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Wakati Bwana anapomtuma Mfariji kuwaamsha waliokatishwa tamaa kutoka katika kifo chao, anabainisha kazi ya utakaso wanayopaswa kuikamilisha ili wawe wasemaji wake katika mgogoro wa sheria ya Jumapili. Isaya anakubaliana na ushauri wa Yeremia.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Ni mizuri kama nini juu ya milima miguu ya yule aletaye habari njema, atangazaye amani; aletaye habari njema za mema, atangazaye wokovu; amwambiaye Sayuni, Mungu wako ametamalaki! Walinzi wako watapaza sauti; kwa sauti moja wataimba pamoja; kwa maana wataona macho kwa macho, wakati Bwana atakapoirejesha Sayuni. Vunjeni nderemo, imbeni pamoja, enyi mahame ya Yerusalemu; kwa kuwa Bwana amewafariji watu wake, ameikomboa Yerusalemu. Isaya 52:7-9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Wale "waletao habari njema" na "watangazao amani na wokovu" wanapaza "sauti zao pamoja," kwa maana "wataona kwa macho."

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> Wengine wachache walinionyeshwa wakiunganisha ushawishi wao na wa wale niliowataja, nao pamoja hufanya wawezavyo kuwavuta watu watoke katika mwili na kusababisha mkanganyiko; na ushawishi wao huifanya kweli ya Mungu idharauliwe. Yesu na malaika watakatifu wanawaleta watu wa Mungu pamoja na kuwaunganisha katika imani moja, ili wote wawe na nia moja na hukumu moja. Na wakati wanaletwa katika umoja wa imani, ili waone kwa macho moja juu ya kweli zenye uzito tena muhimu za wakati huu, Shetani anafanya kazi kupinga maendeleo yao. Yesu anafanya kazi kupitia vyombo vyake kukusanya na kuunganisha. Shetani anafanya kazi kupitia vyombo vyake kutawanya na kugawanya. 'Maana, tazama, nitaamuru, nami nitachuja nyumba ya Israeli miongoni mwa mataifa yote, kama vile nafaka ichujwavyo kwa ungo, walakini hata punje ndogo kabisa haitanguka juu ya ardhi.'

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> Mungu sasa anawajaribu na kuwathibitisha watu wake. Tabia inaundwa. Malaika wanapima thamani ya maadili, na kuweka kumbukumbu aminifu ya matendo yote ya wana wa wanadamu. Miongoni mwa watu wanaokiri kuwa wa Mungu wapo wenye mioyo potovu; lakini watapimwa na kuthibitishwa. Yule Mungu asomaye mioyo ya kila mmoja atafichua mambo yaliyositirika ya giza, mahali ambapo mara nyingi hayatiliwi shaka hata kidogo, ili vikwazo vilivyozuia maendeleo ya kweli viondolewe, na Mungu awe na watu safi na watakatifu wa kutangaza amri na hukumu zake.

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> Kiongozi wa wokovu wetu awaongoza watu wake hatua kwa hatua, akiwatakasa na kuwaandaa kwa kutwaliwa, na akiwaacha nyuma wale walio na mwelekeo wa kujitenga na kundi, wasiotaka kuongozwa, na wanaoridhika na haki yao wenyewe. 'Basi ukiwa nuru iliyo ndani yako ni giza, hilo giza ni kuu namna gani!' Hakuna udanganyifu ulio mkubwa zaidi unaoweza kuidanganya akili ya mwanadamu kuliko ule unaowafanya watu kuendekeza roho ya kujiamini mno, kuamini kwamba wako sawa na wako katika nuru, ilhali wanajitenga na watu wa Mungu, na ile nuru wanayoithamini ni giza. Ushuhuda, juzuu 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Kauli "aletaye habari njema" imerudiwa mara mbili katika andiko la Isaya ili kutambulisha historia ya Kilio cha Usiku wa Manane, kama ilivyo pia kwa mistari inayoongoza hadi maelezo ya Isaya kuhusu umoja unaotimizwa wakati kilicho cha thamani kinapotenganishwa na kilicho duni.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Amka, amka; jivike nguvu zako, Ee Sayuni; jivike mavazi yako mazuri, Ee Yerusalemu, mji mtakatifu; kwa maana tangu sasa wasiotahiriwa wala wasio safi hawataingia tena kwako. Jitikise kutoka mavumbini; inuka, ukae chini, Ee Yerusalemu; jifungue kutoka katika vifungo vya shingo yako, Ee binti wa Sayuni uliye mateka. Isaya 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Yeremia anawakilisha wale walio katika sikitiko la kwanza, wanaotambua kwamba wapo katika wakati wa kukawia. Isaya anaamuru hao hao, “Amkeni, amkeni.” Wanaamka na hatimaye hufikia hatua ambapo hakutakuwa tena na wasiotahiriwa wala walio najisi katika kanisa la Mungu, kwa kuwa watakuwa wametimiza kazi ya kutenganisha kilicho cha thamani na kilicho si kitu. “Bwana angependa kanisa lake litakaswe, kabla ya hukumu zake kuangukia ulimwengu kwa namna iliyo dhahiri zaidi.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> Tunakaribia kwa kasi hitimisho la historia ya dunia hii. Mwisho uko karibu sana, karibu zaidi kuliko wengi wanavyodhani, nami nahisi mzigo wa kuwasisitizia watu wetu umuhimu wa kumtafuta Bwana kwa dhati. Wengi wamelala, na nini kinaweza kusemwa kuwaamsha kutoka usingizi wao wa kimwili? Bwana angependa kanisa lake litakaswe, kabla ya hukumu zake kuanguka kwa dhahiri zaidi juu ya ulimwengu.

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’

> 'Ni nani atakayestahimili siku ya kuja kwake? Naye ni nani atakayesimama atakapoonekana? Kwa maana yeye ni kama moto wa mtakasaji, na kama sabuni ya wafua nguo; naye atakaa kama mtakasaji na msafishaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki.'

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> Kristo ataondoa kila joho la kujifanya. Hakuna mchanganyiko wa kweli na bandia unaoweza kumdanganya. 'Yeye ni kama moto wa msafishaji,' akitenganisha kilicho cha thamani na kilicho duni, takataka kutoka kwa dhahabu.

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> Kama Walawi, watu waliochaguliwa na Mungu wametengwa naye kwa ajili ya kazi yake maalum. Kila Mkristo wa kweli anazo sifa za kikuhani. Ameheshimiwa kwa jukumu takatifu la kuonyesha ulimwenguni tabia ya Baba yake wa Mbinguni. Anapaswa kuyazingatia vema maneno haya, 'Basi iweni wakamilifu, kama Baba yenu aliye mbinguni alivyo mkamilifu.'

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> 'Bali kwenu ninyi mnaoliogopa jina langu, Jua la Haki litatokea likiwa na uponyaji katika mbawa zake; nanyi mtatoka, na mtakua kama ndama wa zizi. Nanyi mtawakanyaga waovu; maana watakuwa majivu chini ya nyayo za miguu yenu siku ile nitakapofanya hili, asema Bwana wa majeshi.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> 'Kumbukeni sheria ya Musa, mtumishi wangu, niliyomwamuru huko Horebu kwa ajili ya Israeli wote, pamoja na amri na hukumu. Tazama, nitatuma kwenu Eliya nabii kabla ya kuja kwa siku ile kuu na ya kutisha ya Bwana: naye atageuza mioyo ya baba iwaelekee watoto, na mioyo ya watoto iwaelekee baba zao, nisije nikaipiga nchi kwa laana.' Review and Herald, Novemba 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Wale wanaoshikilia mafundisho ya uongo watatenganishwa katika historia inayoanza na "sauti" inayolia nyikani. Wale wanaokataa kuruhusu nguvu ya kuumba ya Mungu izalishe uzoefu wa utakaso wa kibinafsi, watatenganishwa kutoka kwa "dhahabu" katika historia inayoanza na "sauti" inayolia nyikani. Watasalia kama Walaodikia, katika hatua ile ambapo Laodikia inapogeuka kuwa Filadelfia.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Kazi ya kutenganisha yaliyo ya thamani na yaliyo bure ni karibu yote kazi ya mjumbe wa agano anayekuja ghafula kuwatakasa wana wa Lawi, lakini ni lazima tushiriki.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Kwa hiyo, wapenzi wangu, kama mlivyokuwa mkitii siku zote, si tu nikiwa pamoja nanyi, bali sasa zaidi sana nikiwa mbali, fanyeni kazi ya wokovu wenu wenyewe kwa hofu na kutetemeka. Kwa maana Mungu ndiye afanyaye kazi ndani yenu kutaka na kutenda kwa kuyatimiza mapenzi yake mema. Fanyeni mambo yote bila manung’uniko wala mabishano, ili mpate kuwa wasio na lawama na wasio na hila, watoto wa Mungu wasio na dosari, katikati ya kizazi kiovu na kilichopotoka, ambao kati yao mnaangaza kama mianga katika ulimwengu. Wafilipi 2:12-15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Yeremia aliambiwa atenganishe kilicho cha thamani na kilicho cha ubatili ikiwa alitamani kuwa msemaji wa Mungu katika hukumu inayokuja. Ukweli kwamba Yeremia alikuwa akisikia shauri la Mungu kwake ulionyesha kwamba uwepo wa Mfariji ulikuwa tayari upo ikiwa angechagua kuchukua kazi hiyo.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> Kazi ya kuupata wokovu ni ya ushirikiano; ni juhudi ya pamoja. Lazima kuwe na ushirikiano kati ya Mungu na mwenye dhambi aliyetubu. Hii ni muhimu kwa kujengeka kwa kanuni sahihi katika tabia. Mwanadamu anapaswa kufanya jitihada za dhati kushinda kile kinachomzuia kufikia ukamilifu. Lakini anamtegemea Mungu kabisa kwa mafanikio. Jitihada za kibinadamu zenyewe hazitoshi. Bila msaada wa nguvu za kimungu hazifai kitu. Mungu hufanya kazi na mwanadamu hufanya kazi. Upinzani wa majaribu lazima utoke kwa mwanadamu, ambaye ni lazima achote nguvu zake kutoka kwa Mungu. Upande mmoja kuna hekima isiyo na kikomo, huruma, na nguvu; upande mwingine, udhaifu, hali ya dhambi, kutokuwa na uwezo kabisa.

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> Mungu anataka tuwe na udhibiti juu ya nafsi zetu. Lakini hawezi kutusaidia bila ridhaa yetu na ushirikiano wetu. Roho Mtakatifu hufanya kazi kupitia nguvu na vipawa ambavyo vimepewa mwanadamu. Kwa uwezo wetu wenyewe, hatuwezi kuleta makusudi, tamaa na mielekeo yetu yaendane na mapenzi ya Mungu; lakini ikiwa tuko ‘tayari kufanywa tuwe tayari,’ Mwokozi atalitimizia hili kwa ajili yetu, ‘Tukiangusha mawazo, na kila kitu kilichoinuka juu ya maarifa ya Mungu, na tukiteka nyara kila fikra ipate kumtii Kristo.’ 2 Wakorintho 10:5.” Matendo ya Mitume, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Siku tatu na nusu za Ufunuo kumi na moja, wakati mifupa mikavu imekufa barabarani, ni ishara ya “jangwa,” na “jangwa” linawakilisha “mara saba” za Walawi ishirini na sita. Mwishoni mwa kutawanyika kwa siku tatu na nusu, wale walioitwa kuwa miongoni mwa elfu mia arobaini na nne wanapaswa “kuamka” na “kujitikisa mavumbi.” Dada White anasema, “Bwana angependa kanisa lake litakaswe, kabla ya hukumu zake kuanguka kwa namna iliyo dhahiri zaidi juu ya dunia.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Kuhusiana na “kanisa lililosafishwa” anarejelea mchakato wa kutenganisha wa Yeremia unaoondoa “cha thamani kutoka kwa kilicho duni.” Anaunganisha pia hilo na Malaki sura ya tatu, ambako mjumbe anaandaa njia kwa mjumbe wa agano. Mjumbe anayeandaa njia ni ile “sauti ya mtu aliaye nyikani” ya Isaya. Mjumbe wa agano ni Kristo, ambaye anajiandaa kuingia katika agano na wale mia moja arobaini na nne elfu, ambao “kama” “Walawi,” “wamewekwa wakfu naye kwa kazi yake maalum.” Kisha anawatambua kuwa makuhani, na anamnukuu Yesu anayesema, “Basi iweni wakamilifu, kama Baba yenu aliye mbinguni alivyo mkamilifu.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Kuna mchakato wa utakaso unaobainika mwishoni mwa kipindi cha kukawia, kwa maana Bwana ana kazi maalum kwa wale laki moja na elfu arobaini na nne kuitekeleza, naye atakuwa na kanisa lililotakaswa kabla ya “hukumu zake kuanguka kwa namna iliyo dhahiri zaidi juu ya ulimwengu.” Hukumu zake tayari zimo ulimwenguni, lakini wakati wa sheria ya Jumapili, “hukumu za Mungu za uharibifu” huanza kuanguka.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Hukumu hizo ni "wakati wa rehema kwa wale ambao hawajawahi kujua ukweli." Lakini hakuna rehema katika hukumu hizo kwa wale ambao hawataki kuingia katika mchakato wa utakaso unaohitajika. Hizo "hukumu," ambazo "hutokea kwa namna ya kuwa ishara zaidi," zinabainisha hukumu ambazo ni ishara. Zinawakilisha ishara, na Roho Mtakatifu hutumia machafuko na mkanganyiko unaoletwa na hukumu hizo kuweka tofauti kati ya wale wanaoshika "siku ya mapumziko bandia" na wale wanao "shika Sabato ya Bwana kwa uaminifu wa dhamiri," kwa kuwa hii ndiyo njia ya pekee ambayo "ulimwengu unaweza kuonywa." Hukumu ambazo ni ishara ndizo muktadha ambao Roho Mtakatifu hutumia kuwaelekeza watoto wa Mungu ambao bado wamo Babeli, watambue bendera ya mia moja na arobaini na nne elfu.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Lakini Dada White harejei tu Malaki sura ya tatu; pia anajumuisha mistari ya mwisho ya kitabu cha Malaki sura ya nne, na tena anarejea "sauti" iliyopaswa kuitayarisha njia kwa mjumbe wa agano. Mistari hiyo ya mwisho si kuhusu maandalizi kwa ajili ya mjumbe wa agano, bali ni kuhusu kukumbuka sheria ya Musa, na kugeuzwa kwa mioyo ya baba kwa watoto na kinyume chake. "Sauti" kwanza humtayarishia Kristo, kama mjumbe wa agano, kuja ghafla hekaluni Mwake na kuwatakasa watu Wake waliokatishwa tamaa ambao wameamshwa, ili wapate kutekeleza kazi ya ishara. Kisha Malaki anazungumzia kipengele kingine cha kazi ya "sauti".

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Yeye "atawageuza mioyo ya baba iwaelekee wana, na mioyo ya wana iwaelekee baba zao," naye atafanya kazi hii kwa kuambatana na sheria iliyotolewa huko Horebu. Eliya, ambaye pia ndiye "sauti" ya Isaya, atabainisha dhambi za watu wa Mungu. Hilo ni sehemu ya mchakato wa utakaso. Kuna ufafanuzi mmoja tu wa dhambi, nao ni uasi wa sheria iliyotolewa huko Horebu. Yohana Mbatizaji alikuwa Eliya, na kazi yake ilijumuisha kipengele hicho hicho.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> Siku zile alitokea Yohana Mbatizaji, akihubiri katika jangwa la Uyahudi, akisema, Tubuni; kwa maana ufalme wa mbinguni umekaribia. Kwa maana huyu ndiye aliyetajwa na nabii Isaya, akisema, Sauti ya mtu aliaye nyikani, Itengenezeni njia ya Bwana, nyoosheni mapito yake. Naye Yohana huyo alikuwa na mavazi ya singa za ngamia, na mkanda wa ngozi kiunoni mwake; na chakula chake kilikuwa nzige na asali ya mwituni. Ndipo watu wa Yerusalemu, na Uyahudi wote, na nchi zote za kandokando ya Yordani, walimwendea, wakabatizwa naye katika Yordani, wakiziungama dhambi zao. Lakini alipoona wengi wa Mafarisayo na Masadukayo wanakuja kwa ubatizo wake, akawaambia, Enyi wazao wa nyoka, ni nani aliyewaonya ninyi kuikimbia ghadhabu itakayokuja?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Basi zaeni matunda yapasayo toba; wala msijiseme mioyoni mwenu, Tuna Ibrahimu kuwa baba yetu; kwa maana nawaambia, Mungu aweza katika mawe haya kumwinulia Ibrahimu watoto. Na sasa pia shoka limewekwa penye mzizi wa miti; basi kila mti usiozaa matunda mazuri hukatwa, na hutupwa motoni. Mimi ninawabatiza kwa maji kwa ajili ya toba; lakini ajaye nyuma yangu ni mwenye nguvu kuliko mimi, ambaye sistahili kubeba viatu vyake; yeye atawabatiza kwa Roho Mtakatifu na kwa moto. Pepeto lake liko mkononi mwake, naye ataisafisha kabisa sakafu yake ya kupuria, na kuikusanya ngano yake ghalani; bali makapi atayateketeza kwa moto usiozimika. Mathayo 3:1-12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Yohana Mbatizaji alikuja katika “jangwa” la siku tatu na nusu za Ufunuo sura ya kumi na moja, kwa maana manabii wote wanasema zaidi juu ya siku za mwisho kuliko siku walimoishi. Alileta ujumbe wa kutubu dhambi, kwa kuwa ufalme wa mbinguni umekaribia, kama vile Ufunuo wa Yesu Kristo unafunuliwa wakati “wakati umekaribia.” Yohana Mbatizaji anaonyesha kazi ya “sauti,” maana kulingana na Yesu, yeye pia alikuwa Eliya yule ajaye.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Kwa maana manabii wote na Torati walitabiri hata Yohana. Na mkipenda kuikubali, huyu ndiye Eliya aliyepaswa kuja. Aliye na masikio ya kusikia, na asikie. Mathayo 11:13-15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Yesu anabainisha kwamba utambulisho wa kinabii wa Yohana Mbatizaji ulikuwa mtihani. Anasema moja kwa moja, "ikiwa mtaipokea". Kisha Yesu anawahimiza wanafunzi wake waipokee kwa kusema, "Aliye na masikio ya kusikia, na asikie." Asikie nini? Asikie ni nani ile sauti inayokuja katika jangwa la mwisho la Biblia, na inayoandaa njia kwa mjumbe wa agano ili kuwaandaa wale mia na arobaini na nne elfu kufanya kazi maalum wakati wa hukumu kuu za Mungu.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Yohana alivaa "vazi la nywele za ngamia, na mshipi wa ngozi kiunoni mwake; na chakula chake kilikuwa nzige na asali ya mwitu." "Chakula" chake kilikuwa ujumbe wa Uislamu, kwa kuwa neno "nzige" linawakilisha Uislamu, na asali ni neno la Mungu, ambalo lilikuwa tamu kinywani mwake. Ujumbe mtamu aliokula ulikuwa kuhusu punda-mwitu wa Kiarabu, ishara ya kwanza kabisa ya Uislamu katika Maandiko. Ujumbe mtamu wa punda-mwitu wa Kiarabu wa Uislamu, ambao pia unawakilishwa na "nzige", ulisokotwa pia katika vazi lake, maana ngamia ni ishara nyingine ya Uislamu. Si kupotosha maana ya neno "nzige" kulitumia kama ishara ya Uislamu, hata kama chakula alichokula Yohana kilikuwa kinarejelea mti wa nzige, na si wadudu. Neno "nzige" ni ishara ya Uislamu, na Yohana hakuwa akimaanisha kula chakula chochote cha kimwili; lishe yake ilikuwa ishara ya ujumbe wa kinabii aliokuwa ameukula.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Mshipi wake ulikuwa “unabii” uliowakilishwa katika Habakuki. Unabii huo unaunganisha kukatishwa tamaa kwa mara ya kwanza, muda wa kukawia wa wanawali, na misingi ya Uadventista kama inavyowakilishwa kwenye chati takatifu. Habakuki alikuwa mshipi wa kinabii ulioufunga pamoja kweli zote hizo.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Kwa maana maono bado ni kwa wakati uliowekwa; lakini mwishoni yatasema, wala hayatasema uongo. Ijapokawia, ingoje; kwa kuwa hakika yatakuja, hayatakawia. Tazama, roho yake imejivuna; haiko nyofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Ujumbe wa kinabii, uliounganisha kama mshipi jumbe zinazounda onyo la "sauti", ni mfano wa wanawali unaohusiana na maono yaliyokawia, lakini yangenena. Maono ya Mwito wa Usiku wa Manane hutoa tofauti kati ya wasiofaa, ambao "nafsi zao zimeinuliwa", na walio wa thamani, wanaohesabiwa haki kwa imani. Kuhesabiwa haki kwa imani ndio mshipi unaovaliwa na "sauti".

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Na haki itakuwa mshipi wa viuno vyake, na uaminifu mshipi wa viuno vyake. Isaya 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Wakati “sauti iliayo nyikani” ya kukatishwa tamaa ilipowasili, baada ya kukatishwa tamaa la tarehe 18 Julai 2020, ujumbe wake ulikuwa ule ule uliokuwapo tangu 11 Septemba 2001. Ujumbe huo kutoka kwa Eliya ajaye, kwa mifupa mikavu ya wafu waliokatishwa tamaa wanaosubiri, ni kwamba Uislamu ndio “hukumu za ishara” zinazotoa muktadha kwa watoto wengine wa Mungu walioko Babeli kujifunza haki.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Njia ya wenye haki ni unyofu; wewe, uliye mnyofu mno, waipima njia ya wenye haki. Naam, katika njia ya hukumu zako, Ee Bwana, tumekungoja; tamaa ya nafsi yetu ni kwa jina lako na kwa kukukumbuka. Kwa nafsi yangu nimekutamani usiku; naam, kwa roho yangu iliyo ndani yangu nitakutafuta mapema; kwa kuwa hukumu zako zinapokuwa duniani, wakaaji wa ulimwengu hujifunza haki. Isaya 26:7-9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Yohana Mbatizaji, ambaye alikuwa Eliya ajaye, ndiye "sauti" katika "jangwa" la siku tatu na nusu za sura ya kumi na moja ya Ufunuo. Kazi yake inahusisha kutambua kizazi cha nne na cha mwisho cha Uadventista, ambao nafsi zao zimeinuliwa na wanaotegemea urithi wa kiroho wa baba zao, lakini wanahisi kwamba ghadhabu ya Mungu iko karibu kuja. Wao ni kizazi cha nne, kwa maana wamejidhihirisha kikamilifu kuwa kizazi kilicho kinyume kabisa na Kristo. Wao ni kizazi cha nyoka, lakini bado wanamrejelea baba yao Ibrahimu, wakidai kwamba wao kwa kweli ni kizazi cha Mwana-Kondoo. Kizazi cha Mwana-Kondoo ndicho kizazi teule cha Petro; hao ni wale wamfuatao Mwana-Kondoo popote aendapo.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Yohana aliwaonyesha kwa uwazi dhambi za wale waliokuja kusikiliza ujumbe wake, maana walitubu na kubatizwa. Pia aliwajulisha kuwa yuko Mmoja atakayemfuata, atakayesafisha kabisa sakafu Yake ya kupuria. Mtu huyo ni mjumbe wa agano; ndiye “mtu mwenye brashi ya kufagia uchafu” anayefagia sarafu na vito bandia nje ya dirisha na kurejesha vito vya asili, ambavyo kisha hung’aa mara kumi zaidi kuliko vilivyong’aa wakati William Miller alipoongozwa na malaika katika kazi ya kukusanya vito vya asili katika harakati ya malaika wa kwanza.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Yohana Mbatizaji alikuwa wa moja kwa moja katika kushutumu kujiamini kwa Waadventista wa Laodikia katika baba yao Ibrahimu, kwa kuwa Eliya atakayekuja alipaswa kugeuza mioyo ya baba kuwaelekea watoto na kinyume chake. Kanuni ya kibiblia ya wa kwanza na wa mwisho inaonyeshwa katika kazi hiyo, na vilevile kuna suluhisho kwa wale wanaojikuta wakiwa wamesambaratishwa, katika nchi ya maadui, wakiwa wafu jangwani. Lazima watambue dhambi zao, na dhambi za baba zao, na watubu. Pamoja na kutambua dhambi zao na dhambi za baba zao, lazima pia wakiri kwamba hawakuwa wakitembea na Bwana katika kipindi cha jangwa cha siku tatu na nusu. Zaidi ya hayo, lazima wakiri kwamba Mungu hakuwa akitembea pamoja nao katika historia hiyo.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Nao waliobaki miongoni mwenu wataangamia kwa sababu ya uovu wao katika nchi za adui zenu; na kwa sababu ya maovu ya baba zao nao wataangamia pamoja nao. Ikiwa watakiri uovu wao, na uovu wa baba zao, pamoja na kosa lao walilolifanya dhidi yangu, na kwamba wamekwenda kinyume nami; na kwamba mimi nami nimekwenda kinyume nao, nami nimewaleta katika nchi ya adui zao; kama basi mioyo yao isiyotahiriwa itanyenyekezwa, nao wakaukubali adhabu ya uovu wao: Hapo ndipo nitakumbuka agano langu na Yakobo, na nitakumbuka agano langu na Isaka, tena agano langu na Ibrahimu nitalikumbuka; nami nitaikumbuka nchi. Walawi 26:39-42.

The curse was because they didn’t remember the sabbaths of the land.

Laana ilikuwa kwa sababu hawakuzikumbuka sabato za nchi.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Yohana Mbatizaji, ambaye alikuwa Eliya ajaye, aliashiria "sauti" iliyo jangwani katika siku tatu na nusu za Ufunuo kumi na moja. Angeelekeza mifupa mikavu, iliyokufa, "ikumbuke" sheria ya Musa huko Horebu, na ikifanya hivyo, basi mjumbe wa agano ange "kumbuka" agano la baba zao. Lakini ni iwapo tu wangekiri dhambi zao, dhambi za baba zao, na, kwa unyenyekevu zaidi, walipaswa kubainisha makosa "walivyomkosea" Mungu.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Wangehitaji pia kukiri kwamba walikuwa wakitembea "kinyume" na Mungu, na kwamba Mungu alikuwa akitembea "kinyume" nao.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Wangehitaji pia kutambua kwamba walikuwa mifupa mikavu ya wafu katika mtaa wa Ufunuo kumi na moja, kwa maana walipaswa kukubali kwamba Mungu alikuwa amewaleta katika nchi ya adui, na nchi ya adui ni mauti.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Kulingana na Yohana Mbatizaji, pia walipaswa kujibu swali la ni nani ile "sauti" inayolia "nyikani", kwa maana Yohana aliuliza, "Nani aliyewaonya kuikimbia ghadhabu itakayokuja?"

We will continue these subjects in the next article.

Tutaendelea na mada hizi katika makala ijayo.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> Mtumishi wa Mungu ameamriwa: ‘Piga kelele kwa sauti kuu, usizuie; inua sauti yako kama tarumbeta, uwaonyeshe watu Wangu kosa lao, na nyumba ya Yakobo dhambi zao.’ Bwana asema kuhusu watu hawa: ‘Wananitafuta kila siku, na hufurahi kujua njia Zangu, kama taifa lililotenda haki.’ Hapa kuna watu waliodanganyika, wenye kujihesabia haki, na wenye kujiridhika, na mtumishi ameamriwa apige kelele kwa sauti kuu na kuwaonyesha makosa yao. Katika enzi zote kazi hii imefanywa kwa ajili ya watu wa Mungu, na inahitajika sasa kuliko wakati mwingine wowote. Ushuhuda, juzuu ya 5, 299.

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