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

Kitabu cha Yoeli na Kanisa la Waadventista wa Sabato la Laodikia - Nambari Ishirini

Number Twenty

Nambari Ishirini

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Kitabu cha Yoeli kinabainisha kwamba uharibifu wa shamba la mizabibu la Mungu hutokea katika kizazi cha nne.

> The word of the Lord that came to Joel the son of Pethuel.

> Neno la Bwana lililomjia Yoeli mwana wa Pethuel.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Sikieni haya, enyi wazee, na ninyi wote wakazi wa nchi, tegezeni masikio. Je, jambo hili limewahi kutokea katika siku zenu, au hata katika siku za baba zenu? Waambieni watoto wenu habari zake, na watoto wenu waambie watoto wao, na watoto wao waambie kizazi kingine.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Kilichoachwa na mvuo kimekuliwa na nzige; na kilichoachwa na nzige kimekuliwa na parare; na kilichoachwa na parare kimekuliwa na tunutu.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

> Amkeni, enyi walevi, na lieni; na pigeni mayowe, ninyi nyote wanywaji wa mvinyo, kwa sababu ya mvinyo mpya; kwa maana umeondolewa kinywani mwenu. Yoeli 1:1-5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Mfano wa wanawali kumi ni mfano wa Uadventista, na mwamko katika mfano huo hutokea wakati ngano na magugu yanapotenganishwa; wakati huo, magugu yanatambua kwamba yamekatiliwa mbali na "divai mpya." Neno "cut off" linawakilisha hatua ya kwanza ya agano la Abramu ambapo mtamba, mbuzi jike na kondoo dume walikatwa vipande viwili katika ibada ya kuthibitisha agano kwa damu. Katika kifungu hicho hicho cha agano, Mungu anabainisha kwamba atawatembelea watu wake kwa hukumu katika kizazi cha nne.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Akamwambia Abramu, Ujue hakika ya kwamba uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikia; nao watawatesa miaka mia nne; na pia lile taifa, ambalo watalitumikia, nitalihukumu; na baada ya hayo watatoka na mali nyingi. Na wewe utaenda kwa baba zako kwa amani; utazikwa katika uzee mwema. Lakini katika kizazi cha nne watarudi hapa tena; maana uovu wa Waamori haujatimia bado. Mwanzo 15:13-16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Unabii ulipotimia katika kizazi cha nne, katika kizazi cha Musa, Bwana alitoa Amri Kumi kama ishara ya agano kati ya Mungu na watu wake wateule. Katika ile amri ya pili kati ya zile kumi, nuru ya vizazi vinne vya Abramu ilikuzwa.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Usijifanyie sanamu ya kuchonga, wala mfano wa kitu chochote kilicho juu mbinguni, wala kilicho chini duniani, wala kilicho majini chini ya dunia; usivisujudie wala kuvitumikia; kwa kuwa mimi, Bwana Mungu wako, ni Mungu mwenye wivu, nawapatiliza watoto kwa ajili ya uovu wa baba zao hata kizazi cha tatu na cha nne cha wanichukiao; nami nawarehemu maelfu ya wale wanipendao, na kuzishika amri zangu. Kutoka 20:4-6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Vizazi vinne vya agano la Abramu vilijumuishwa katika kukuza tabia ya Mungu kama Mungu mwenye wivu. Wivu wake unapinganishwa na sanamu za kuchongwa. Katika kizazi cha nne cha Abramu tunakuta pia hukumu inayosonga hatua kwa hatua. Hukumu hiyo ilikuwa juu ya taifa ambamo watu wa Mungu walikuwa utumwani, na pia juu ya watu wa Mungu, na baada ya hayo, Waamori wangehukumiwa. Abramu anabainisha mchakato wa hukumu unaoendelea unaoanza katika nyumba ya Mungu na kusonga ulimwenguni kote hatua kwa hatua, na amri ya pili inaonyesha kwamba mchakato wa hukumu unagawanya wanadamu katika kundi la wale wanaomchukia Mungu, na kundi la wale wanaompenda Mungu, hivyo ikiashiria sheria ya Jumapili inayopaza sauti, "Ikiwa mnanipenda, zishikeni amri zangu."

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

Wakati huo huo ambapo Sheria inapotolewa kwenye Mlima Sinai, Musa anaonyeshwa tabia ya Mungu.

> 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.

> Na Bwana akamwambia Musa, Chonga vibao viwili vya mawe kama vile vya kwanza; nami nitaandika juu ya hivyo vibao maneno yaliyokuwa katika vile vibao vya kwanza, ulivyovivunja. Na uwe tayari asubuhi, upande asubuhi mlimani Sinai, ukajitokeze huko mbele zangu juu ya kilele cha mlima. Wala mtu asipande pamoja nawe, wala mtu yeyote asionekane katika huo mlima wote; wala makundi ya kondoo wala ng’ombe wasilishe mbele ya huo mlima.

> 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,

> Akachonga vibao viwili vya mawe kama vile vya kwanza; na Musa akaondoka asubuhi na mapema, akakwea mlima Sinai, kama Bwana alivyomwamuru, akavitwaa mkononi mwake vile vibao viwili vya mawe. Bwana akashuka katika wingu, akasimama pamoja naye huko, akalitangaza jina la Bwana. Bwana akapita mbele yake, akatangaza,

> 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.

> Bwana, Bwana Mungu, mwenye huruma na neema, mvumilivu, mwingi wa wema na kweli, mwenye kuhifadhi rehema kwa maelfu, anayesamehe uovu na makosa na dhambi; wala kamwe hatamfanya mwenye hatia kuwa hana hatia; huwapatiliza uovu wa baba juu ya watoto, na juu ya watoto wa watoto, hata kizazi cha tatu na cha nne.

> 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. Exodus 34:1–9.

> Musa akafanya haraka, akainamisha kichwa chake hata nchi, akaabudu. Akasema, Ikiwa sasa nimepata neema machoni pako, Ee Bwana, nakuomba, Bwana wangu, uende kati yetu; kwa kuwa ni watu wa shingo ngumu; na usamehe uovu wetu na dhambi yetu, na utuchukue kuwa urithi wako. Kutoka 34:1-9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Utoaji wa pili wa sheria unawiana na chati ya waanzilishi ya mwaka 1850. Mbao za kwanza za sheria zilivunjwa, na jedwali la kwanza lilikuwa na kosa katika tarakimu. Israeli wa kale kisha wakafanywa wahifadhi wa sheria, na Israeli wa kisasa kisha wakafanywa wahifadhi wa sheria ya Mungu na sheria za Neno la Mungu la kinabii. Wakati mbao mbili zilipoletwa kwa mara ya kwanza, kulikuwa na uasi halisi katika kambi, na ilipotambulishwa chati ya 1850, kulikuwa na uasi wa kiroho ukitokota katika kambi. Unabii wa Abramu wa kizazi cha nne ulitimizwa na Musa katika kizazi cha nne, ambapo Mungu alipanua ufunuo wa hukumu katika kizazi cha nne katika amri ya pili. Sanamu zilizochongwa zikawa bandia ya ibada ya kweli ya Mungu, na wivu wa tabia ya Mungu ukaambatanishwa na hukumu. Kisha Musa akaona utukufu wa Mungu. Akaona wivu wa Mungu kuwa kipengele cha tabia ya Mungu, kama kinavyowakilishwa na "jina" lake, na uhusiano kati ya mwabudu na dhambi za baba zao umewekwa wazi.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Kristo alipolisafisha hekalu kwa mara ya kwanza, ndipo wanafunzi wakakumbuka kwamba ari ya nyumba Yake ilikuwa imemla. “Ari” ni neno “wivu.” Tabia ya Mungu inayodhihirisha wivu Wake ndiyo iliyomsukuma Kristo kulisafisha hekalu Lake, na sifa ya kinabii ya haja ya kuungama dhambi za baba zenu baadaye ingekuwa kipengele muhimu cha mwito wa toba katika hukumu ya “mara saba” ya Mambo ya Walawi ishirini na sita. “Kizazi cha nne” cha Abramu kinazidi kupata uzito kadiri kinavyoendelea katika historia ya agano. Kitabu cha Yoeli kinawakilisha wakati wa mvua ya mwisho, ambayo hutokea katika siku za mwisho. Kitabu cha Yoeli kinaleta ujumbe wake kwa kuutambulisha ujumbe wa vizazi vinne, kama dhamira iliyoandikwa katika hatua ya kwanza kabisa ya agano la vipengele vitatu la Abramu na Mungu. Dhamira hiyo inafikia hitimisho lake katika kitabu cha Yoeli.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Mara walipoingia Nchi ya Ahadi, Sanduku la Agano liliwekwa Shilo, ambako Eli, kuhani mkuu aliyekuwa mwovu na mpumbavu, pamoja na wanawe wawili waovu, walitofautishwa na mwito wa Samweli. Shilo likawa mojawapo ya vituo katika safari ya Sanduku, ambalo lilikuwa ishara ya agano. Baada ya Sanduku kutumika kama ishara ya kuangusha kuta za Yeriko, lilikaa Shilo kwa takriban miaka mia nne, hadi kifo cha Eli na wanawe waovu. Kisha likatekwa na Wafilisti, na baadaye, Daudi alipohamisha Sanduku hadi Yerusalemu, mfano wa kwanza wa kuingia kwa shangwe Yerusalemu ulitimia. Kusudi lililotajwa la kuhamisha ishara ya agano hadi Yerusalemu lilikuwa kwamba Mungu alichagua kuweka Jina lake huko Yerusalemu, na Jina lake linahusishwa na wivu wake, ambao unahusishwa na hukumu yake ya wivu katika kizazi cha nne.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Wakati wa sheria ya Jumapili, Bwana atainua kanisa linaloshinda juu ya vilima na milima yote, na mataifa watasema, "Njooni, twende katika nyumba ya Mungu."

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Itakuwa katika siku za mwisho, ya kwamba mlima wa nyumba ya Bwana utawekwa imara juu ya vilele vya milima, utainuliwa juu ya vilima; na mataifa yote yatamiminika kwake. Na watu wengi watakwenda na kusema, Njooni, na tuukwee mlima wa Bwana, nyumbani mwa Mungu wa Yakobo; naye atatufundisha njia zake, nasi tutatembea katika mapito yake; kwa maana kutoka Sayuni itatoka sheria, na neno la Bwana kutoka Yerusalemu. Isaya 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “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,

Neno la Bwana hutoka Yerusalemu, kwa maana huko ndiko alikochagua kuweka "jina" lake. Kwa upande wa Musa, "Bwana akashuka katika wingu, akasimama pamoja naye huko, akalitangaza jina la Bwana. Na Bwana akapita mbele yake, akatangaza,"

> 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. Exodus 34:6, 7.

> Bwana, Bwana Mungu, mwenye rehema na neema, mvumilivu, mwingi wa wema na kweli; anayehifadhi rehema kwa maelfu, anayesamehe uovu na maasi na dhambi; wala si mwenye kumwachilia mwenye hatia bila adhabu; anayetembelea uovu wa baba juu ya wana, na juu ya wana wa wana, hata kizazi cha tatu na cha nne. Kutoka 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

"Jina" lake ni tabia Yake, na tabia ya Mungu ni changamano sana na rahisi sana. Mungu ni upendo—hiyo ndiyo tabia Yake kikamilifu, lakini imeelezwa kwa urahisi. Ukweli wa agano la Abramu kuhusu "kizazi cha nne cha hukumu" ulipanuliwa "mstari juu ya mstari" kwa mwanga wa ziada wa amri ya pili juu ya kizazi cha nne. Kisha uzoefu wa Musa unapanua mwanga wa uhusiano wa kizazi cha nne na tabia ya Mungu, kwa kuongeza mwanga wa wivu Wake. Uvuvio umefafanua tabia kuwa "mawazo na hisia vikiunganishwa," lakini uvuvio pia umetuarifu kwamba mawazo yetu si kama mawazo ya Mungu. Tabia Yake ni mawazo Yake na hisia Zake vikiunganishwa, na tabia Yake ina vipengele vingi mno vinavyopita mawazo na hisia zetu rahisi za kibinadamu, kiasi kwamba tofauti hiyo ni kuwa mawazo Yake yako juu zaidi kama mbingu zilivyo juu kuliko dunia.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> Maana mawazo yangu si mawazo yenu, wala njia zenu si njia zangu, asema Bwana. Kwa maana kama vile mbingu zilivyo juu kuliko nchi, ndivyo njia zangu zilivyo juu kuliko njia zenu, na mawazo yangu kuliko mawazo yenu. Isaya 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Hivyo, hili hapa ni wazo la kibinadamu la kutafakari; ikiwa tabia ya Mungu inawakilishwa na Jina Lake, basi kila udhihirisho wa Jina la Mungu ni udhihirisho wa tabia Yake. Simba wa kabila la Yuda huutia muhuri na kuufungua Neno Lake la kinabii, Palmoni ndiye Mpiga Hesabu wa Ajabu wa siri, ambaye pia ni Shina litokalo katika nchi kavu, na pia kile kichaka kinachowaka moto, nguzo ya moto, Malaika Mkuu Mikaeli na kadhalika na kadhalika. Sifa za Mungu kama zinavyowakilishwa na majina Yake mbalimbali hazina mwisho. “Wazo la kibinadamu la kutafakari” ni hili. Pamoja na maonyesho yote mbalimbali ya tabia ya Mungu yanayojulikana kuwepo, je, ni upi umuhimu wa kwamba, katika hatua ya kwanza kabisa ya agano katika mchakato wa agano wa sehemu tatu pamoja na Abramu, “hukumu ya kizazi cha nne” ndiyo tamko la msingi katika agano, linaloakisi Jina Lake?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Akamwambia Abramu, Ujue hakika ya kwamba uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikia; nao watawatesa miaka mia nne; na pia lile taifa, ambalo watalitumikia, nitalihukumu; na baada ya hayo watatoka na mali nyingi. Na wewe utaenda kwa baba zako kwa amani; utazikwa katika uzee mwema. Lakini katika kizazi cha nne watarudi hapa tena; maana uovu wa Waamori haujatimia bado. Mwanzo 15:13-16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Tabia ya Mungu kama mwamuzi wa wanadamu na mataifa inawapa wanadamu kipindi cha rehema kinachowakilishwa na vizazi vinne. Mungu ndiye mwamuzi; ni mwenye rehema, ni mvumilivu, naye huitamatisha hukumu ya wanadamu na mataifa katika kizazi cha nne. Tamko la msingi la Mungu katika agano Lake na watu waliochaguliwa linajumuisha hukumu ya kizazi cha nne. Kama vile ujumbe wa malaika wa kwanza una sifa zote za kila mmoja wa ujumbe wa malaika wale watatu, vivyo hivyo, hatua ya kwanza ya agano la Abramu ina sifa za agano zima la sehemu tatu. Jina la Mungu ni kuwa Yeye ni mwamuzi mwenye rehema, anayehukumu katika kizazi cha nne. Kila hatua nyingine katika historia ya agano la watu waliochaguliwa hujengwa juu ya msingi huo.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Wakati kitabu cha Yoeli kinapowekwa katika uamsho wa Kilio cha Usiku wa Manane katika aya ya tano, na "divai mpya" "inakatiliwa mbali" kutoka katika vinywa vyao, utangulizi wa ule utenganisho wa mwisho wa agano kwa watu walioteuliwa wa agano ndio ujumbe wa msingi wa agano unaoweka wazi uasi wa watu wa agano ambao kisha "wanakatiliwa mbali," jambo linalotimizwa katika kizazi cha nne. Wao "wanakatiliwa mbali" kwa kutokuelewa ujumbe wa msingi wa agano.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Ujumbe huo wa msingi wa agano katika aya nne za Mwanzo sura ya kumi na tano, ndiyo fimbo ya kupimia—kigezo cha hukumu kinachotumika wakati ujumbe wa kilele wa agano unapowasilishwa kama "divai mpya" katika siku za mwisho. Uzito unaohusishwa na kuamka kwa walevi wa Efraimu, wakati "divai mpya" inapokatiliwa mbali, hueleweka kwa kweli tu—inapowekwa katika muktadha wa tamko la hukumu dhidi ya kizazi cha nne cha mwisho cha watu wateule waasi, wakati wa kipindi cha majaribu cha mvua ya masika.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

Katika Mwanzo sura ya kumi na saba, tunapata hatua ya pili ya agano lenye sehemu tatu na Abrahamu:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Na Mungu akamwambia Abrahamu, Basi utalishika agano langu, wewe na uzao wako baada yako, katika vizazi vyao. Hili ndilo agano langu, ambalo mtalishika, kati ya mimi na wewe na uzao wako baada yako;

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Kila mtoto mwanamume aliye miongoni mwenu atatahiriwa. Nanyi mtatahiri nyama ya govi lenu; nayo itakuwa ishara ya agano kati yangu na ninyi. Na mtoto wa siku nane atatahiriwa miongoni mwenu, kila mtoto mwanamume katika vizazi vyenu, aliyezaliwa nyumbani, au aliyenunuliwa kwa fedha kutoka kwa mgeni awaye yote, asiye wa uzao wako. Aliyezaliwa nyumbani mwako, na aliye nunuliwa kwa fedha zako, ni lazima atahiriwe; na agano langu litakuwa katika mwili wenu kuwa agano la milele. Na mtoto mwanamume asiyetahiriwa, ambaye nyama ya govi lake haijatahiriwa, nafsi hiyo itakatiliwa mbali na watu wake; amelivunja agano langu. Mwanzo 17:9-14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Hatua ya pili hutoa ushuhuda wa pili kuhusu ishara ya ‘kutengwa.’ Neno linalotafsiriwa kama ‘kutengwa’ lina asili yake katika wanyama ambao Abramu aliwakata vipande viwili katika sura ya kumi na tano, na katika kifungu hicho, yeyote asiyetahiriwa atatengwa na agano. Katika historia ya agano, tohara ilibadilishwa na ubatizo, ambapo Kristo alikuwa akithibitisha kweli hizo hizo, na kwa sababu hiyo, Yeye, akiwa kielelezo chetu, alifufuka siku ya nane.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Ishara hiyo ilipaswa kutimizwa siku ya nane, kama inavyowakilishwa na nafsi nane zilizokuwa ndani ya safina. Ni katika hatua ya pili ndipo jaribio la kuona linapowakilishwa, iwe ni Israeli wakichagua kati ya manabii wa Yezebeli na Eliya kabla ya hukumu iliyotekelezwa na Eliya, au nyuso za Danieli, Shadraki, Meshaki na Abednego zikaonekana nzuri zaidi na nono kuliko wale waliokula chakula cha mfalme; jaribio la pili ni la kuona. Tohara ni ishara ya uzima, na nafsi nane juu ya safina zinawakilisha wale waliobaki hai, tofauti na wale waliokufa.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

Katika historia ya Kristo, wakati ishara ya agano ilipobadilika kuwa ubatizo, mtume Paulo alitumia historia yenyewe ya agano ya vifungu hivi kuonyesha mabadiliko makubwa katika historia ya agano. Alitumia mwili unaokatwa katika tohara kama ishara ya mwanadamu katika uhusiano wake na Uungu, na kama ishara ya asili ya chini ya mwanadamu katika uhusiano na asili yake ya juu. Paulo aliwafundisha wanafunzi wake kwa kutumia Neno la unabii la Mungu, na kusudi lake kama “aliyechaguliwa,” (kama jina lake Sauli linavyomaanisha) lilikuwa kubainisha mabadiliko makubwa katika historia ya agano yanayowakilishwa na mpito kutoka Israeli wa kimwili hadi Israeli wa kiroho kama watu wa agano wa Mungu. Katika kutekeleza kazi aliyokabidhiwa, aliwasilisha ujumbe wake wa kinabii katika muktadha wa historia ya agano.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Mwanzo sura ya kumi na saba inawakilisha hatua ya pili kati ya hatua tatu za msingi za agano, ambazo hupata utimilifu wao wa omega katika malaika watatu wa Ufunuo sura ya kumi na nne. Hatua ya pili inawakilishwa na ishara ya tohara, ikiashiria muhuri wa Mungu juu ya wale elfu mia arobaini na nne, ambao ni bendera inayowakilisha jaribio la kuona. Malaika watatu ndio omega ya agano la alfa la Ibrahimu. Hatua ya tatu kwa Ibrahimu ilikuwa sura ya ishirini na mbili.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Na malaika wa Bwana akamwita Abrahamu kutoka mbinguni mara ya pili, akasema, Kwa nafsi yangu nimeapa, asema Bwana, kwa kuwa umetenda jambo hili, wala hukumzuilia mwanao, mwanao wa pekee; kwamba katika kukubariki nitakubariki, na katika kuzidisha nitazidisha uzao wako kama nyota za mbinguni, na kama mchanga ulioko pwani ya bahari; na uzao wako utamiliki mlango wa adui zao; na katika uzao wako mataifa yote ya dunia watabarikiwa; kwa kuwa umetii sauti yangu. Mwanzo 22:15-18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Aya ya kwanza ya sura hii inasema, "Ikawa baada ya mambo haya, Mungu alimjaribu Ibrahimu, akamwambia, Ibrahimu; naye akasema, Tazama, niko hapa." Mungu alimjaribu Ibrahimu, hivyo akitambulisha jaribio la mwisho, kabla ya tamko la tatu la agano. Ibrahimu alipopita jaribio hilo, ndipo aya nne za mwisho za agano la Ibrahimu lenye sehemu tatu zilitangazwa. Kwa sababu Ibrahimu "alitii" sauti ya Mungu, ambayo katika kifungu hiki ni "sauti ya agano" yake, Ibrahimu angebarikiwa kama baba wa mataifa. Malaika wa tatu ni jaribio, ambalo, kama kwa Ibrahimu, linawakilisha jaribio linaloonyesha tabia, na tabia inategemea kama unamwamini Mungu, kama alivyofanya Ibrahimu, au la. Wale watakaolipita jaribio hilo, kama alivyofanya Ibrahimu, watatumika kukusanya mataifa yote ya ulimwengu. Aya kumi na saba, kutoka katika sura tatu, zinabainisha agano kati ya Mungu na watu walioteuliwa; na kwa kufanya hivyo zinawakilisha Alfa ya historia ya agano ya watu walioteuliwa, na kwa kufanya hivyo, aya hizo pia zinawakilisha Omega ya historia ya agano kama inavyoonyeshwa katika kuinuliwa kwa wale elfu mia arobaini na nne.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Je, ni wangapi kati yetu wangenunua nyumba au gari bila kwanza kupitia masharti ya mkataba? Ni Waadventista Wasabato wa Laodikia wangapi wanaojua kwamba sharti la kwanza kabisa la mkataba wao wa agano na Mungu linajumuisha Mungu kujitambulisha kwamba Yeye ni Mungu wa rehema anayepitisha hukumu katika kizazi cha nne? Cha kusikitisha ni kwamba hawazijui kweli za msingi za historia ya Wamileraiti, wala hawazijui kweli za msingi za uhusiano wao wa agano wanaoukiri, na kwa sababu hii wao, kama Israeli ya kale, hawaujui wakati wa kutembelewa kwao. Mwisho wa kipindi hicho cha kutembelewa, kilichoanza 9/11, ndipo wanapoamshwa usiku wa manane na kutambua tu kwamba wamekatiliwa mbali.

We will continue in the next article.

Tutaendelea katika makala ijayo.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> Tarehe 18 Aprili, siku mbili baada ya mandhari ya majengo yakiporomoka kupita mbele ya macho yangu, nilikwenda kutimiza miadi katika Kanisa la Carr Street, Los Angeles. Tulipokaribia kanisa, tulisikia wauzaji wa magazeti wakipaza sauti: "San Francisco imeharibiwa na tetemeko la ardhi!" Kwa moyo mzito nilisoma habari za kwanza zilizochapishwa harakaharaka kuhusu janga hilo la kutisha.

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> Wiki mbili baadaye, katika safari yetu ya kurudi nyumbani, tulipitia San Francisco na, tukikodisha gari la farasi, tukatumia saa moja na nusu kutazama uharibifu uliosababishwa katika jiji hilo kuu. Majengo yaliyodhaniwa kuwa yasiyoweza kuathiriwa na maafa yalikuwa yamegeuka magofu. Katika baadhi ya matukio, majengo yalikuwa yamezama kwa sehemu ardhini. Jiji liliwasilisha picha ya kutisha sana ya udhaifu wa ubunifu wa kibinadamu katika kuunda miundo inayostahimili moto na matetemeko ya ardhi.

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> Kupitia nabii wake Sefania, Bwana anabainisha hukumu atakazoleta juu ya watenda maovu: 'Nitamaliza kabisa kila kitu juu ya nchi, asema Bwana. Nitamaliza wanadamu na wanyama; nitamaliza ndege wa angani, na samaki wa baharini, na vikwazo pamoja na waovu; nami nitawaondoa wanadamu kutoka katika nchi, asema Bwana.'

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> 'Na itakuwa katika siku ya dhabihu ya Bwana ya kwamba nitawaadhibu wakuu, na wana wa mfalme, na wote waliovaa mavazi ya kigeni. Katika siku hiyo hiyo pia nitawaadhibu wote warukao kizingitini, ambao hujaza nyumba za mabwana wao kwa udhalimu na udanganyifu....

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> 'Na itakuwa wakati huo, ya kwamba nitapekua Yerusalemu kwa taa, nami nitawaadhibu watu waliokaa juu ya mashapo yao: wasemao mioyoni mwao, Bwana hatatenda mema, wala hatatenda mabaya. Kwa hiyo mali zao zitakuwa nyara, na nyumba zao zitakuwa ukiwa: nao watajenga nyumba, lakini hawatazikalia; nao watapanda mizabibu, lakini hawatakunywa divai yake.

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> 'Siku kuu ya Bwana iko karibu, iko karibu, tena inawahi mno; naam, sauti ya siku ya Bwana; shujaa atalia huko kwa uchungu mno. Siku hiyo ni siku ya ghadhabu, siku ya taabu na dhiki, siku ya uharibifu na ukiwa, siku ya giza na weusi, siku ya mawingu na giza nene, siku ya baragumu na kelele za kivita juu ya miji yenye maboma, na juu ya minara mirefu. Nami nitaleta dhiki juu ya wanadamu, hata watembee kama vipofu, kwa sababu wametenda dhambi dhidi ya Bwana; na damu yao itamwagika kama vumbi, na nyama yao kama samadi. Wala fedha yao wala dhahabu yao hazitaweza kuwaokoa katika siku ya ghadhabu ya Bwana; bali nchi yote itateketezwa na moto wa wivu wake; kwa maana atawaangamiza upesi sana wote wakaao katika nchi.' Sefania 1:2, 3, 8-18.

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> Mungu hawezi kuvumilia kwa muda mrefu zaidi. Tayari hukumu zake zimeanza kuangukia baadhi ya maeneo, na hivi karibuni ghadhabu yake iliyo dhahiri itahisiwa katika maeneo mengine.

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> Kutakuwa na mfululizo wa matukio yatakayofichua kwamba Mungu ndiye Bwana wa hali hii. Kweli itatangazwa kwa lugha iliyo wazi na isiyo na utata wowote. Kama watu, lazima tuandaye njia ya Bwana chini ya mwongozo wa enzi kuu wa Roho Mtakatifu. Injili itolewe katika usafi wake. Mkondo wa maji ya uhai uzidi kwenda kina kirefu na kupanuka katika mkondo wake. Katika nyanja zote, za karibu na za mbali, watu wataitwa kutoka kwa jembe na kutoka katika kazi za kawaida za biashara zinazoteka sana mawazo, nao wataelimishwa kwa kushirikiana na watu wenye uzoefu. Watakapojifunza kufanya kazi kwa ufanisi, watatangaza ukweli kwa nguvu. Kupitia kazi za ajabu kabisa za maongozi ya kimungu, milima ya matatizo itaondolewa na kutupwa baharini. Ujumbe wenye maana kubwa kwa wanaoishi duniani utasikika na kueleweka. Watu watajua ukweli ni nini. Kazi itasonga mbele na mbele zaidi hadi dunia yote iwe imeonywa, kisha mwisho utakuja.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> Kadiri siku zinavyopita, zaidi na zaidi, inadhihirika kwamba hukumu za Mungu ziko duniani. Kupitia moto, mafuriko na matetemeko ya ardhi, anawaonya wakazi wa dunia hii kwamba kuja kwake kumekaribia. Wakati unakaribia ambapo mgogoro mkuu katika historia ya dunia utakuwa umefika, ambapo kila hatua katika utawala wa Mungu itaangaliwa kwa shauku kali na hofu isiyoelezeka. Kwa mfululizo wa haraka, hukumu za Mungu zitafuata moja baada ya nyingine: moto na mafuriko na matetemeko ya ardhi, pamoja na vita na umwagaji damu.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> Laiti watu wangejua wakati wa kujiliwa kwao! Kuna wengi ambao bado hawajasikia kweli ya kujaribu ya wakati huu. Kuna wengi ambao Roho wa Mungu anawavuta. Wakati wa hukumu za uharibifu za Mungu ndiye wakati wa rehema kwa wale ambao hawajapata fursa ya kujua ukweli ni nini. Bwana atawatazama kwa upole. Moyo wake wa rehema umeguswa; mkono wake bado umenyoshwa ili kuokoa, ilhali mlango umefungwa kwa wale waliokataa kuingia.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> Rehema ya Mungu inaonyeshwa katika uvumilivu wake wa muda mrefu. Anazizuia hukumu zake, akingoja ujumbe wa onyo utangazwe kwa wote. Laiti watu wetu wangehisi ipasavyo wajibu ulioko juu yao wa kutoa ujumbe wa mwisho wa rehema kwa ulimwengu, ni kazi ya ajabu kiasi gani ingefanyika! Ushuhuda, juzuu ya 9, 94-97.

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