Article

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

Kitabu cha Yoeli na Kanisa la Waadventista wa Sabato la Laodikia - Nambari ya Kumi na Moja

Number Eleven

Nambari Kumi na Moja

Author

Jeff Pippenger

Published

December 14, 2025

Formats

PDF
Word

The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Ujumbe wa mvua ya mwisho ni onyo kuhusu kukaribia kufungwa kwa mlango wa rehema pamoja na wito wa maandalizi binafsi. Dhana hizo mbili zimewakilishwa katika sura ya kumi na sura ya kumi na moja za maono ya Isaya, na hivyo vinawekwa katika muktadha wa ujumbe wa Danieli kumi na moja uliofunguliwa mwaka 1989, ambao historia yake iliyofichwa hufunuliwa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, wanaowakilishwa katika maono hayo na Isaya na wanawe. Mistari hiyo miwili kwa pamoja inawakilisha onyo kwa Ahazi, anayewakilisha Walaodikia wasio na "uelewa" wa mistari hii miwili ya ndani na ya nje inayotanda katika unabii wa Kibiblia.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Danieli 11:11 na Ufunuo 11:11 zinaonyesha uwakilishi uleule wa ndani na wa nje, ambapo Danieli anawakilisha wa nje na Ufunuo wa ndani. Hizi "sura na mistari" mbili za ndani na za nje zinahusiana moja kwa moja na ujumbe wa nje na wa ndani wa sura ya kumi na ya kumi na moja, nazo hufanya hivyo katika Isaya 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Isaya sura ya sita ni 9/11 na inatambua utakaso na upako wa Isaya kama mjumbe wakati wa 9/11. Kuanzia sura ya saba ni muhtasari wa ujumbe uliowasili mnamo 9/11. Sura ya kumi inatambua jukumu la mistari sita ya mwisho ya Danieli sura ya kumi na moja, kwa kuwa huo ndio ulikuwa ujumbe uliofunuliwa wakati wa mwisho mnamo 1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Sura ya kumi na moja ya Isaya inaashiria 9/11 na upako wa Isaya pamoja na ujumbe wake. Aya ya kwanza imeunganishwa na aya ya kumi kwa “Jessie” na aya ya kumi inasema, “Na katika siku ile” na aya ya kumi na moja inaendelea kwa kusema, “Na itatukia katika siku ile kwamba Bwana atanyosha mkono wake tena mara ya pili ili kuwarejesha mabaki ya watu wake.”

That day was 1850.

Siku hiyo ilikuwa mwaka wa 1850.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> Na kutatoka chipukizi kutoka katika shina la Yese, na tawi litaota kutoka mizizi yake; Na Roho wa Bwana atakaa juu yake, Roho wa hekima na ufahamu, Roho wa shauri na uweza, Roho wa maarifa na wa kumcha Bwana; Naye atamfanya awe na ufahamu wa haraka katika kumcha Bwana; wala hatahukumu kwa kuona kwa macho yake, wala hatakaripia kwa yale anayoyasikia kwa masikio yake; Bali kwa haki atawahukumu maskini, na kwa uadilifu ataamua kwa ajili ya wanyenyekevu wa dunia; naye ataupiga dunia kwa fimbo ya kinywa chake, na kwa pumzi ya midomo yake atamwua mwovu. Na haki itakuwa mshipi wa viuno vyake, na uaminifu mshipi wa viuno vyake. Mbwa-mwitu pia atakaa pamoja na mwanakondoo, na chui atalala chini pamoja na mwanambuzi; na ndama, na simba mchanga, na mnyama aliyenoneshwa, wote pamoja; na mtoto mdogo atawaongoza. Na ng’ombe na dubu watalisha; watoto wao watalala pamoja; na simba atakula majani kama ng’ombe. Na mtoto anyonyaye atacheza juu ya tundu la nyoka wa sumu, na mtoto aliyeachishwa kunyonya ataweka mkono wake juu ya pango la nyoka wa sumu kali. Hawataumiza wala kuharibu katika mlima wangu mtakatifu wote; kwa maana dunia itajaa maarifa ya Bwana, kama vile maji yanavyofunika bahari.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 Na siku ile kutakuwa na shina la Yese litakalosimama kuwa ishara kwa mataifa; kwake mataifa watatafuta; na pumziko lake litakuwa la utukufu.

> 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> 11:11 Na itakuwa katika siku hiyo, kwamba Bwana ataunyosha mkono wake tena, mara ya pili, kuwakusanya mabaki ya watu wake watakaosalia, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari.

> 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

> 11:12 Naye atasimamisha bendera kwa mataifa, na atawakusanya waliofukuzwa wa Israeli, na kuwakusanya pamoja waliotawanyika wa Yuda kutoka pande nne za dunia.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> Wivu wa Efraimu pia utaondoka, na maadui wa Yuda watakatiliwa mbali; Efraimu hatamwonea Yuda wivu, wala Yuda hatamtesa Efraimu. Lakini wataruka juu ya mabega ya Wafilisti kuelekea magharibi; watawateka nyara watu wa mashariki kwa pamoja; watatia mkono wao juu ya Edomu na Moabu; na wana wa Amoni watawatii.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

> Na Bwana ataiangamiza kabisa lugha ya bahari ya Misri; na kwa upepo wake wenye nguvu atatikisa mkono wake juu ya mto, naye ataupiga katika vijito saba, na kuwafanya watu wavuke kwa miguu kavu. Nayo itakuwapo njia kuu kwa mabaki ya watu wake watakaosalia, watokao Ashuru; kama ilivyokuwa kwa Israeli siku alipotoka katika nchi ya Misri. Isaya 11:1-16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Aya ya kwanza inasema, "Na chipukizi litatoka katika shina la Yese, na tawi litaota kutoka katika mizizi yake; na roho ya Bwana itatulia juu yake." Maelezo yenye nguvu kuhusu Kristo yanaendelea, LAKINI maelezo hayo yanahusu zaidi siku za mwisho kuliko siku za Isaya, au hata siku ambazo Kristo alitembea miongoni mwa watu.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Usomaji wa makini unatambua kwamba mistari ya kwanza hadi ya tisa, yote ni sifa zinazomtambulisha Kristo, na katika mstari wa kumi inasema, "Na kutatokea fimbo." Hakuna kukatika kwa mtiririko wa mawazo kutoka mstari wa kwanza hadi mstari wa kumi. Mstari wa kumi unasema, "na siku hiyo" jambo ambalo lazima litokee siku ile ile kama ilivyo katika mstari wa kwanza. Mstari wa kumi na wa kwanza wote hutaja "mzizi," na kwa kufanya hivyo hufunganisha mistari hiyo miwili, mstari baada ya mstari.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Kwa pamoja aya ya kwanza na ya kumi zinasema, “Na itatoka chipukizi katika shina la Yese, na tawi litakua kutoka katika mizizi yake; na katika siku hiyo kutakuwako mzizi wa Yese, atakayesimama kuwa ishara kwa watu; mataifa watamtafuta; na pumziko lake litakuwa la utukufu.”

A “rod” is a symbol of authority.

"Fimbo" ni ishara ya mamlaka.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> Naye alizaa mtoto mwanamume, atakayetawala mataifa yote kwa fimbo ya chuma; na mtoto wake akanyakuliwa, akapelekwa kwa Mungu na kwa kiti chake cha enzi. Ufunuo 12:5.

A “rod” is a symbol of selection, division and separation.

"Fimbo" ni ishara ya uteuzi, mgawanyiko na utengano.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> Ndipo Musa akaweka fimbo mbele za Bwana katika hema ya ushuhuda. Ikawa kesho yake, Musa akaingia katika hema ya ushuhuda; na tazama, fimbo ya Haruni kwa ajili ya nyumba ya Lawi ilikuwa imechipua, ikatoa machipukizi, ikachanua maua, na ikazaa lozi. Kisha Musa akazitoa fimbo zote kutoka mbele za Bwana, akazileta kwa wana wote wa Israeli; nao wakaziangalia, na kila mtu akaitwaa fimbo yake. Bwana akamwambia Musa, Irudishe tena fimbo ya Haruni mbele ya ushuhuda, ihifadhiwe iwe ishara juu ya waasi; nawe utaondoa kabisa manung’uniko yao kutoka kwangu, wasife. Naye Musa akafanya hivyo; kama Bwana alivyomwamuru, ndivyo alivyofanya. Hesabu 17:7-11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Fimbo ya Haruni iliyochanua inabainisha "fimbo" katika kipindi cha mvua ya mwisho, kwa kuwa ya Haruni ndiyo "fimbo" pekee iliyochanua miongoni mwa "fimbo" kumi na tatu. Kuchipuka huko ni ishara ya kipindi cha mvua ya mwisho, wakati Mungu atakapodhihirisha tofauti kati ya "fimbo" kumi na mbili za uasi zinazodai kuwa na ujumbe wa mvua ya mwisho, na kama ilivyoonyeshwa pia katika onyesho la Eliya kwa moto lililoonyesha tofauti kati ya la kweli na la uongo. "Fimbo" pia ni ishara ya upimaji na hukumu.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

> Kisha nikapewa mwanzi kama fimbo; na malaika akasimama, akisema, Inuka, ukalipime hekalu la Mungu, na madhabahu, na hao waiabuduo humo. Ufunuo 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“Chipukizi” hutoka katika shina la Jessie na “Jessie” humaanisha “kujitokeza” kama alama za njia zinavyofanya katika unabii wa Biblia. Pharez alikuwa “mzizi” halisi wa Jessie, na Pharez humaanisha “uvunjiko; kuvunja au kutawanya.” Pharez ndiye mzizi au mwanzo wa ukoo wa damu wa Jessie. “Mzizi wa Jessie” kwa hiyo ni ishara ya alfa Pharez na omega ni Jessie, mwanzo na mwisho. Mzizi wa Jessie unaanza kwa kutawanyika (Pharez) na kuishia kwenye alama ya njia ya mtu anayesimama. Wanaume kusimama kinabii hubainisha ufalme. Katika Biblia, Pharez anaanzisha ukoo wa damu, bila uhusiano wowote kabla ya kutambulishwa kwake, na jina lake linamaanisha uvunjiko; hivyo kumbukumbu ya nasaba yake na jina lake vinamtambulisha Pharez kuwa mwanzo, na kumfanya Jessie kuwa mwisho. Melchizedek pia ni mhusika wa kibiblia anayetambuliwa kuwa hana nasaba ya awali, kama ilivyo kwa Pharez. Mzizi wa Pharez una ukweli kwamba yeye anawakilisha ukuhani wa Melchizedek, ambaye Abraham alimlipa zaka.

The order of Melchizedek is the priestly order of Christ.

Daraja la Melkizedeki ni daraja la ukuhani la Kristo.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> Ndiko alikoingia mtangulizi kwa ajili yetu, yaani Yesu, ambaye amekuwa kuhani mkuu milele kwa mfano wa Melkizedeki. Waebrania 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Shina la Jessie lilikuwa ukuhani wa Melkizedeki, na mwanzo lazima uakisi mwisho. Jessie anawakilisha kundi la mwisho la ukuhani wa Melkizedeki litakaloinuka, ambalo, kwa mujibu wa Isaya, ni ishara kwa mataifa.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

Neno "stem" humaanisha 'kukata (miti); shina au kisiki cha mti (uliokatwa au uliopandwa),' na "stem" hukua kutoka katika ufalme ulioachwa kando kama Nebukadneza alivyoachwa kando katika Danieli sura ya nne. Kwa kinabii, mti ni ufalme, na ufalme unapoisha mti huo umekatwa.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

"Shina" katika kifungu hicho hutoka kwenye kisiki, si kutoka tawi la juu. Kutoka katika ufalme wa zamani unaowakilishwa na kisiki, "fimbo", ishara ya mamlaka, hutokea, na mamlaka hayo yanategemea iwapo "fimbo" hiyo inabeba "machipukizi na maua" ya ujumbe wa mvua ya masika. Mamlaka hayo yanatokana na ufalme wa awali uliokatwa.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

"Mzizi" ni "mzizi wa Jessie" na "shina" linalotoka katika "kisiki" linatoka katika "kisiki" ambacho mizizi yake ni mzizi wa Jessie. Shina linalozalisha mamlaka hutoka katika kisiki, lakini Tawi hutoka katika mzizi—na mzizi ndio bendera. Mzizi ni mwanzo na mwisho ni tawi.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Neno "branch" linamaanisha mlinzi au alama ya njia. Isaya anatufahamisha kwamba Chipukizi huja wakati wa sheria ya Jumapili.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> Na siku ile wanawake saba watamshika mwanamume mmoja, wakisema, Tutakula mkate wetu wenyewe, na kuvaa mavazi yetu wenyewe; ila tu tuitwe kwa jina lako, ili kuondoa aibu yetu. Siku ile chipukizi la Bwana litakuwa zuri na tukufu, na matunda ya nchi yatakuwa bora na ya kupendeza kwa walionusurika wa Israeli. Na itakuwa kwamba, aliyeachwa katika Sayuni, na aliyebaki Yerusalemu, ataitwa mtakatifu, yaani kila mmoja aliyeandikwa miongoni mwa walio hai Yerusalemu; wakati Bwana atakapokuwa ameosha uchafu wa binti za Sayuni, na atakapokuwa ametakasa damu ya Yerusalemu kutoka kati yake kwa roho ya hukumu, na kwa roho ya kuteketeza. Isaya 4:1-4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

"mtu mmoja" ambaye wanawake saba wanamshika ni papa, ambaye anakuwa wa nane aliye wa wale saba katika sheria ya Jumapili, akighushi nafsi nane zilizokuwa katika safina. Katika sheria ya Jumapili, "katika siku ile" "tawi la Bwana litakuwa zuri na tukufu" "wakati Bwana atakapokwisha kuosha uchafu wa binti za Sayuni, na atakapokwisha kutakasa damu ya Yerusalemu kutoka kati yake kwa roho ya hukumu, na kwa roho ya kuteketeza." Kutakaswa kwa roho ya hukumu na ya kuteketeza kunatekelezwa na Mjumbe wa Agano katika Malaki sura ya tatu katika sheria ya Jumapili. "tawi zuri" ni wale mia arobaini na nne elfu ambao hawatoki katika kisiki, bali kutoka mzizi wa Jessie, ambao ni bendera.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Mamlaka yao inawakilishwa na fimbo iliyotoka katika tawi la ufalme ulioanguka. Ufalme wa Filadelfia ulianguka kuanzia 1856 hadi 1863, na mamlaka iliyoanzishwa katika ufalme huo ulioanguka inaanzishwa upya wakati wa sheria ya Jumapili. Wakati tawi ambalo ni bendera linapoinuliwa, harakati ya Laodikia ya wale elfu mia arobaini na nne inageuka kuwa harakati ya Filadelfia ya wale elfu mia arobaini na nne. Ndipo mamlaka au fimbo iliyotoka katika ufalme wa Wamileriti au wa Filadelfia inawakilishwa na ufunguo unaowekwa juu ya Eliakimu katika Isaya 22:22.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Na ufunguo wa nyumba ya Daudi nitautia begani mwake; naye atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua. Isaya 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Aya hiyo inaashiria tarehe 22 Oktoba 1844 na inamtambua Eliakimu kama anayepokea “ufunguo.” Katika aya mbili zilizotangulia, mamlaka ya Laodikia yanachukuliwa kutoka kwa Shebna na kupewa Eliakimu. Wakati wa sheria ya Jumapili, mamlaka ambayo hapo awali ilitolewa kwa watu walioteuliwa wa agano inachukuliwa kutoka kwa ufalme wa Uadventista wa Sabato wa Laodikia na kupewa ufalme wa harakati ya Filadelfia ya wale elfu mia na arobaini na nne, ambao ni ufalme wa utukufu.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.

> Akasema nao, Nanyi mwasema ya kwamba mimi ni nani? Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu, akamwambia, Heri wewe, Simoni Barjona; kwa kuwa mwili na damu hakikukufunulia hili, bali Baba yangu aliye mbinguni. Nami nakuambia pia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Nami nitakupa funguo za ufalme wa mbinguni; na chochote utakachofunga duniani kitafungwa mbinguni; na chochote utakachofungulia duniani kitafunguliwa mbinguni. Mathayo 16:16-19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Fimbo ya mamlaka, iliyowakilishwa kama ufunguo uliotolewa kwa Petro, inawekwa juu ya bega la Eliakimu katika Isaya 22:22. Petro anawakilisha tawi la elfu mia moja arobaini na nne wanaoingia katika agano na Kristo kabla tu ya sheria ya Jumapili. Katika kifungu hicho Petro yuko Kaisaria Filipi, ambayo ndiyo Panium ya mistari ya kumi na tatu hadi kumi na tano ya Danieli kumi na moja. Jina lake linabadilishwa, likiwakilisha uhusiano wa agano, na jina Petro, linapotazamwa kwa kuzidisha nambari za nafasi ya kila herufi, linalingana na 144,000. Mamlaka—yaani fimbo au ufunguo—inayowekwa juu ya Eliakimu wakati Shebna anapotupwa uwandani kama mpira, ndiyo “fimbo” itokayo katika kisiki cha Uadventista wa Wamilerite wa Filadelfia kilichokatwa kuanzia 1856 hadi 1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Petro anapokea mamlaka ya watu wa agano la Mungu wakati wa utenganisho wa ngano na magugu, kwa kuwa ngano inapaswa kuinuliwa kama sadaka ya mkate wa kutikiswa ya Pentekoste. Kwanza magugu hutenganishwa, kama kunavyowakilishwa na chachu katika mikate ya kutikiswa ya Pentekoste, ambayo huondolewa kupitia mchakato wa kuoka. Mamlaka ya fimbo au ufunguo hutokana na kisiki cha ufalme ulioanguka, na tawi ambalo ni bendera hutoka katika shina la Yese na ndilo shina la Yese, kwa maana Yesu anaonyesha mwisho wa jambo kwa mwanzo wa jambo. Shina ndilo mwanzo, na tawi ndilo mwisho. Tafsiri hii ya kinabii haiwezi kueleweka na Wayahudi wa wakati wa Kristo wanaopenda kubishana wala wa leo, kwa kuwa huo ndio kanuni ya msingi ya mbinu ya mvua ya mwisho, na pia inawakilishwa kama ufunguo wa nyumba ya Daudi. Ufunguo hufungua mlango wa nyumba ya Daudi uliokuwa umefungwa. Ufunguo hufungua mlango wa patakatifu pa mbinguni, nyumba ya Daudi. Alfa ya tarehe 22 Oktoba 1844 hujirudia katika Omega ya sheria ya Jumapili.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Dawudi, mwana wa Yese, anaandika fumbo lililoweka kikomo cha mjadala wowote zaidi na Wayahudi wapenda mabishano katika nyakati za Kristo, hivyo likaashiria mwisho wa ushuhuda wake kwa Wayahudi.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> Zaburi ya Daudi. Bwana alimwambia Bwana wangu, Keti upande wa kuume wangu, hata niwafanye adui zako kuwa kiti cha kuwekea miguu yako. Bwana atatuma fimbo ya uweza wako kutoka Sayuni; tawala katikati ya adui zako. Watu wako watajitolea kwa hiari katika siku ya uweza wako, kwa uzuri wa utakatifu, kutoka tumbo la asubuhi; una umande wa ujana wako. Bwana ameapa, wala hataghairi, Wewe ni kuhani milele kwa utaratibu wa Melkizedeki. Zaburi 110:1-4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni aliamua kuweka kifungu hiki katika Zaburi 110, ambayo bila shaka ni nambari nyingine katika ulimwengu wa hesabu inayotambuliwa kuwa nambari maalum. Nusu ya "220" na mara kumi ya "11" ingepelekea nafsi kutarajia kwamba nambari "110" ina umuhimu fulani, na kweli ina—kama ilivyo kwa kifungu chenyewe. Ni wimbo wa Daudi, na Daudi ni ishara ya mia moja arobaini na nne elfu; kwa hiyo ni mstari kutoka katika wimbo wa shamba la mizabibu, ambao ni wimbo wa Musa na Mwanakondoo. Unabainisha wakati ambapo wakulima wa zamani wa shamba la mizabibu wanaachwa kando, na shamba hilo linapewa mia moja arobaini na nne elfu. Hayo yanapotokea, huo ndio "siku ya nguvu zako" inayoambatana na nguvu ya Pentekoste katika kilele cha majira ya Pentekoste.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Watu wa Mungu watakuwa "wenye hiari" siku watakapotoka "katika tumbo la asubuhi," wakiwa na "umande wa ujana wako." Kuzaliwa upya ni mfano wa uongofu na uzima. Laki moja na elfu arobaini na nne walichukuliwa kutoka tumboni mwezi Julai 2023, na walizaliwa wakiwa na umande wa ujana wao, kwa kuwa walizaliwa ndani ya ujumbe wa "Mwito wa Usiku wa Manane," ambao pia ulitukia kwa Wamilleraiti mwanzoni, yaani 'ujana' wao. Ni umande uleule, kwa kuwa ni kurudiwa kwa historia ya alfa ndani ya historia ya omega. Katika "siku yao" ya 'kuwezeshwa,' wakati Shebna anapofukuzwa 'kutoka' 'nafasi' yake, na 'kutoka' 'hali' yake na kumvuta 'chini' Eliakimu, laki moja na elfu arobaini na nne hufanywa makuhani wa omega, kwa maana wamefanywa kulingana na utaratibu wa Melkizedeki, kwa kuwa laki moja na elfu arobaini na nne hawataionja mauti, au kama ilivyokuwa kwa Melkizedeki, wao ni makuhani milele.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

Katika "siku ya uweza Wake" Bwana atatuma "fimbo ya nguvu Zake kutoka Sayuni." Mamlaka ya falme Zake zote mbili, neema (uhesabiwa haki) na utukufu (utakaso), imewekwa juu ya wale wanaovaa taji Lake la utukufu, kwa kuwa wao wanauwakilisha ufalme Wake. Wanatumwa kutoka Sayuni, kwa kuwa maana ya Sayuni inawakilisha bendera ya elfu mia moja arobaini na nne.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Wakati Mafarisayo walipokuwa wamekusanyika pamoja, Yesu akawauliza, akisema, Mwaonaje habari ya Kristo? Ni mwana wa nani? Wakamwambia, Mwana wa Daudi.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Akawaambia, Basi, jinsi gani Daudi kwa Roho amwita Bwana, akisema, Bwana alimwambia Bwana wangu, Keti mkono wangu wa kuume, hata niwaweke adui zako chini ya miguu yako? Basi, ikiwa Daudi amwita Bwana, amekuwa mwanaweje?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

> Na hakuna mtu aliyeweza kumjibu hata neno moja, wala tangu siku ile hakuna mtu aliyethubutu tena kumuuliza maswali yoyote. Mathayo 24:41-46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Uhusiano wa kinabii wa Daudi na Kristo katika dhana ya Alfa na Omega—mwanzo na mwisho, ndio kanuni ya msingi ya mbinu ya “mstari juu ya mstari”, na kanuni hiyo haingeweza kufahamika na Wayahudi waliopenda mabishano kama vile Mwadventista wa Sabato wa Laodikia asivyoweza kuelewa kwamba historia ya Wamileraiti wakati wa ujumbe wa Kilio cha Usiku wa Manane ndipo umande wa mbinguni ulimwagwa wakati wa ujana wa Uadventista. “Umande” wa ujana wako uko juu ya wale mia na arobaini na nne elfu, nao ulianza kunyunyiza tarehe 9/11, na sheria ya Jumapili ndiyo “siku ya nguvu,” wakati masalia yanatiwa mafuta kuwa makuhani kulingana na utaratibu wa Melkizedeki.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Kutoka katika kisiki cha Uadventista wa Sabato wa Laodikia (kanisa linalopigana) hutokea tawi (kanisa la ushindi), ilhali kutoka katika mzizi wa Yese, wale elfu mia arobaini na nne—ndilo tawi la tunda la utukufu lililoinuliwa kama sadaka ya kutikiswa katika siku ya uweza wake.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala ijayo.

> “Proverbs One

> Methali Sura ya Kwanza

> “April 1, 1850 To the ‘Little Flock.’

> 1 Aprili 1850 Kwa 'Kundi Dogo'.

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> Ndugu wapendwa. Bwana alinipa maono tarehe 26 Januari, ambayo nitasimulia. Niliona kwamba baadhi ya watu wa Mungu walikuwa wajinga na waliosinzia; na walikuwa nusu tu wameamka, wala hawakutambua nyakati tunazoishi sasa; na kwamba ‘mtu’ mwenye ‘fagio la uchafu’ alikuwa ameingia, na kwamba baadhi walikuwa katika hatari ya kusombwa. Nilimsihi Yesu awaokoe, awavumilie kwa muda kidogo zaidi, na awaruhusu waone hatari yao ya kutisha, ili wajitayarishe kabla haijawa kuchelewa kabisa, milele. Malaika akasema, ‘Uharibifu unakuja kama kisulisuli chenye nguvu.’ Nilimsihi malaika awarehemu na kuwaokoa wale walioupenda ulimwengu huu, na walioshikana na mali zao, na ambao hawakuwa radhi kujitenga nazo, na kuzitoa ili kuharakisha wajumbe katika njia yao ya kuwalisha kondoo wenye njaa, waliokuwa wakiangamia kwa kukosa chakula cha kiroho.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> Nilipoona nafsi maskini zikifa kwa kukosa kweli ya sasa, na baadhi ya wale waliodai kuamini kweli wakiwaacha wafe kwa kuzuia rasilimali zinazohitajika kusongesha mbele kazi ya Mungu, maono hayo yalikuwa ya kuumiza mno, nami nikamsihi malaika ayaniondolee. Nikaona kwamba kazi ya Mungu ilipohitaji baadhi ya mali zao, kama yule kijana aliyemjia Yesu, [Matthew 19:16-22.] waliondoka wakiwa na huzuni; na kwamba hivi karibuni pigo linalofurika lingepita na kufagilia mbali mali zao zote, na ndipo ingekuwa kuchelewa mno kutoa sadaka ya mali za kidunia na kujiwekea hazina mbinguni.

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> Ndipo nikaona Mkombozi mtukufu, mzuri na wa kupendeza, aliyeacha makao ya utukufu, akaja katika ulimwengu huu wenye giza na upweke, ili atoe uhai wake wa thamani na afe, mwenye haki kwa ajili ya wasio haki. Alivumilia dhihaka za kikatili na kuchapwa mijeledi, akavaa taji lililosokotwa la miiba, na akatoa jasho la matone makubwa ya damu katika bustani; wakati mzigo wa dhambi za ulimwengu wote ulikuwa juu yake. Malaika akauliza, ‘Kwa nini?’ Ee, nikaona na nikajua kwamba ilikuwa kwa ajili yetu; kwa ajili ya dhambi zetu alivumilia haya yote, ili kwa damu yake ya thamani atukomboe kwa Mungu.

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> Kisha tena nikaoneshwa wale ambao hawakuwa radhi kuachana na mali za dunia hii ili kuokoa roho zinazopotea, kwa kuwapelekea ukweli, wakati Yesu anasimama mbele za Baba, akiwaombea kwa damu yake, mateso yake na kifo chake kwa ajili yao; na wakati wajumbe wa Mungu walikuwa wakingoja, wakiwa tayari kuwapelekea ukweli wa wokovu ili watiwe muhuri wa Mungu aliye hai. Ilikuwa ngumu kwa baadhi ya wale waliodai kuamini ukweli wa sasa, hata kufanya jambo dogo tu kama kuwakabidhi wajumbe fedha ya Mungu mwenyewe, aliyokuwa amewakopesha ili wawe wasimamizi wake.

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> Kisha Yesu aliyeteseka, dhabihu yake na upendo wake wa kina, kiasi cha kutoa uhai wake kwa ajili yao, akawekwa mbele yangu tena; kisha maisha ya wale waliodai kuwa wafuasi wake, waliokuwa na mali za dunia hii, na walioona kuwa ni jambo kubwa mno kusaidia kazi ya wokovu. Malaika akasema, 'Je, watu kama hao wanaweza kuingia mbinguni?' Malaika mwingine akajibu, 'Hapana, kamwe, kamwe, kamwe. Wale wasiojali kazi ya Mungu duniani, hawawezi kamwe kuimba wimbo wa upendo wa ukombozi huko juu.'

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> Niliona kwamba kazi ya haraka ambayo Mungu alikuwa akiifanya duniani ingekatishwa hivi karibuni kwa haki, na kwamba wajumbe waendao kwa haraka walipaswa kuharakisha safari yao kulitafuta kundi lililotawanyika. Malaika mmoja akasema, 'Je, wote ni wajumbe? Hapana, hapana; wajumbe wa Mungu wana ujumbe.'

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> Niliona kwamba kazi ya Mungu ilikuwa imekwamishwa na kudhalilishwa na baadhi ya waliokuwa wakisafiri bila kuwa na ujumbe kutoka kwa Mungu. Watu wa namna hiyo watalazimika kutoa hesabu kwa Mungu kwa kila dola waliyotumia kusafiri mahali ambapo haikuwa wajibu wao kwenda; maana pesa hizo zingeweza kusaidia kazi ya Mungu, na kwa kukosekana kwa pesa hizo, nafsi zimepata njaa na kufa kwa kukosa chakula cha kiroho, ambacho kingeweza kutolewa kwao na wajumbe wa Mungu walioitwa na kuchaguliwa kama wangekuwa na rasilimali.

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> Mtikiso mkuu umeanza, nao utaendelea, na wote ambao hawako tayari kushika kwa uthabiti na kusimama bila kuyumba kwa ajili ya kweli, na kujitolea kwa Mungu na kazi yake, watatikiswa na kuondolewa. Malaika alisema, 'Je, mnafikiri kwamba kuna yeyote atalazimishwa kutoa sadaka? La, la. Lazima iwe sadaka ya hiari. Itahitaji yote ili kununua lile shamba.' -Nilimlilia Mungu awaonee huruma watu wake, baadhi yao wakiwa wanazimia na kufa.

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> Niliona kwamba wale wenye nguvu za kufanya kazi kwa mikono yao na kusaidia kudumisha sababu hiyo, walikuwa wanawajibika kwa nguvu hizo kama vile wengine walivyowajibika kwa mali yao.

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> Kisha nikaona kwamba hukumu za Mungu Mwenyezi zilikuwa zinakuja kwa haraka. Nikamsihi malaika azungumze na watu kwa lugha yake. Akasema, 'Radi na umeme wote wa Mlima Sinai hawawezi kuwatingisha wale wasioathiriwa na kweli zilizo wazi za neno la Mungu; wala ujumbe wa malaika usingewaamsha.' Review and Herald, Aprili 1, 1850.

Back to Articles