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

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

Number Seven

Nambari Saba

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

Katika makala chache za kwanza tuliweka kifungu kutoka The Desire of Ages kinachozungumzia Kristo akiwasilisha mfano wa shamba la mizabibu kwa Wayahudi wabishani. Mfano wa wimbo wa shamba la mizabibu pia ni wimbo wa Musa na wa Mwana-Kondoo wa wale mia moja arobaini na nne elfu, na uvuvio unatufahamisha kwamba "wimbo" katika unabii unawakilisha "uzoefu." Wale mia moja arobaini na nne elfu humfuata Mwana-Kondoo popote aendapo, hivyo watapitia uzoefu uleule kama ule alioupitia Kristo na Musa. Kristo akiwa omega ya historia ya kinabii ya Israeli ya kale na Musa akiwa alfa ya historia ya kinabii ya Israeli ya kale, wote waliishi katika vipindi sambamba ambapo watu wa agano wa awali walikuwa wakiachwa kando na wakati huo huo watu wa agano jipya walikuwa wakichaguliwa. Wale mia moja arobaini na nne elfu wanaimba wimbo wa Musa na wa Mwana-Kondoo kwa kupitia historia ambapo watu wa agano wa awali wanaachwa kando - wakati Bwana anaingia katika agano na watu wake wa mwisho wa agano.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

Kinabii, wakati Kristo alipokuwa akiwasilisha mfano, jambo hilo linalingana na Petro alipokuwa akiwahutubia Wayahudi wabishi siku ya Pentekoste. Katika mgogoro wa mwisho, Yesu akiwasilisha mfano kwa Wayahudi wabishi, anawakilisha wale wanaoimba wimbo wa shamba la mizabibu kwa walevi wa Efraimu. Petro anawasilisha wimbo huo huo katika Pentekoste, ila tu anaimba katika kiimbo cha Yoeli. Wimbo wa shamba la mizabibu ni wimbo wa watu wa agano la awali wanaotalikiwa wakati huohuo ambapo watu wa agano jipya wanaingia katika ndoa na Bwana. Wanawali waliovunjika moyo na wakaingia katika kipindi cha kusubiri walikuwa wakingojea ndoa, na utimilifu kamili ungekuwa kwamba wanasubiri kutiwa muhuri kwa wale mia arobaini na nne elfu.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Kitabu cha Yoeli huanza kwa sura yake ya kwanza kikieleza jinsi shamba la mizabibu la Mungu limeharibiwa na wanywaji wa divai na kileo, ambao “divai mpya” imekatiliwa mbali kutoka vinywani mwao. Mara tu Yesu alipowaarifu Wayahudi kwamba ufalme wao ungechukuliwa kutoka kwao na kupewa kundi la wakulima watakaotoa matunda ya kweli ya shamba la mizabibu, Yesu akabadili mwelekeo na kurejelea jiwe la pembe hekaluni lililowekwa kando, lakini lililokusudiwa kuwa jiwe la kilele. Mwanzo ungejirudia mwishoni, na ukweli huu unapowekwa wazi, unaonyeshwa kuwa “wa ajabu.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

Kanuni ya “kutajwa kwa mara ya kwanza” katika Neno la Mungu inatufahamisha kwamba kwa kuwa Yoeli kwanza anashughulikia uharibifu wa shamba la mizabibu, hilo ndilo jambo kuu la ushuhuda wake. Yoeli si peke yake, kwa maana kila nabii mkuu huanza ushuhuda wake kwa kushughulikia dhambi na hali ya kupotea ya Waisraeli.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Katika Isaya ishirini na nane, "wanaume wenye dharau wanaotawala" "Yerusalemu" wamewakilishwa kama "walewi wa Efraimu," na kama "taji la kiburi." "Taji" linawakilisha uongozi na "kiburi" kinawakilisha tabia ya kishetani.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Walevi wanatofautishwa na masalia ("mabaki") wanaokuwa "taji" ya utukufu wa Mungu, kwa kuwa wakati wa mvua ya masika Bwana anasimamisha "ufalme wa utukufu" Wake, kama ilivyowakilishwa kwa mfano aliposimamisha "ufalme wa neema" msalabani. Ufalme wa neema msalabani unawakilisha kwa mfano ufalme wa utukufu wakati wa sheria ya Jumapili.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Mvua ya mwisho ilianza mnamo 9/11, wakati ambao pia kulianza kutiwa muhuri kwa wale mia arobaini na nne elfu na hukumu ya walio hai. Wakati wa kutiwa muhuri, kumiminwa kwa Roho Mtakatifu kulianza mnamo 9/11, Yesu alipopuliza matone machache tu. Huo ndio msingi; na kumiminwa kwa Roho Mtakatifu katika Mwito wa Usiku wa Manane ni jiwe la kilele. "Ajabu" ni ishara ya kipindi cha kumiminwa kwa roho kuanzia "9/11" hadi sheria ya Jumapili.

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Uashiriaji wa “taji” kama ishara ya uongozi, ulio sambamba lakini kinyume, unawekwa wazi katika simulizi la Isaya sura ya ishirini na nane, wakati walevi wanaotawala Yerusalemu wanaachwa kando na uongozi wa kanisa la Mungu unakabidhiwa kwa mabaki. Hii inaonyesha mfano wa shamba la mizabibu. Taji la walevi linaondolewa, na wale elfu mia arobaini na nne ndipo wanakuwa taji linalowakilisha ufalme wa Kristo. Isaya anafundisha ukweli huohuo katika sura ya ishirini na mbili, Shebna anapotupwa katika nchi ya mbali na nafasi yake kuchukuliwa na Eliakimu. Iwapo ni walevi wa Efraimu au Shebna katika sura ya ishirini na mbili, wote wawili wanawakilisha uongozi wa watu waliokuwa chini ya agano la Mungu hapo kwanza ukiwa unaachwa kando.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Zekaria anabainisha tukio la Kuingia kwa Ushindi, ambalo pia ni Kilio cha Usiku wa Manane, na aya zinazofuata zinaafikiana na Isaya kwa kuwatambua watu wa Mungu kama taji.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Furahini sana, ee binti Sayuni; pigeni kelele za shangwe, ee binti Yerusalemu: tazama, Mfalme wako anakuja kwako; ni mwenye haki, na mwenye wokovu; mnyenyekevu, naye amepanda punda, na mwanapunda, mtoto wa punda. Nami nitaondoa gari la vita kutoka Efraimu, na farasi kutoka Yerusalemu, na uta wa vita utakatiliwa mbali; naye atasema amani kwa mataifa; na utawala wake utakuwa kutoka bahari hadi bahari, na kutoka mto hadi miisho ya nchi.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Na wewe pia, kwa damu ya agano lako, nimewatoa wafungwa wako kutoka katika shimo lisilo na maji.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Rudini kwenye ngome, enyi wafungwa wa tumaini; hata leo natangaza kwamba nitakurudishia maradufu; nitakapomkaza Yuda kuwa upinde wangu, na kuujaza upinde kwa Efraimu, na kuwaamsha wana wako, Ee Sayuni, dhidi ya wana wako, Ee Uyunani, na kukufanya uwe kama upanga wa shujaa.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> Naye Bwana ataonekana juu yao, na mshale wake utatoka kama umeme; na Bwana Mungu atapiga baragumu, naye ataenda pamoja na vimbunga vya kusini. Bwana wa majeshi atawatetea; nao watameza, na watashinda kwa mawe ya kombeo; nao watakunywa, na kupiga kelele kama kwa mvinyo; nao watajazwa kama mabakuli, na kama pembe za madhabahu. Naye Bwana Mungu wao atawaokoa siku hiyo kama kundi la watu wake; maana watakuwa kama mawe ya taji, yaliyoinuliwa kama bendera juu ya nchi yake. Kwa maana jinsi ilivyo kuu wema wake, na jinsi ilivyo kuu uzuri wake! Nafaka itawafurahisha vijana, na divai mpya wanawali. Zekaria 9:9-17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Mstari wa kumi na moja (9:11) unasema, "Na wewe pia, kwa damu ya agano lako, nimewatoa wafungwa wako kutoka shimoni lisilo na maji." Kristo alithibitisha agano na wengi kwa juma moja, na juma hilo lilianza katika ubatizo wake. Kwa miaka mitatu na nusu Kristo alitembea miongoni mwa wanadamu, na katika kipindi cha mwisho cha miaka hiyo mitatu na nusu Kristo alitimiza unabii wa Zekaria uliotambulisha kuingia kwa ushindi kwa Masihi mjini Yerusalemu. Kilio cha usiku wa manane kilianzisha kipindi kilichopelekea kifo, maziko na ufufuo wa Kristo. Ubatizo wa Kristo unawakilisha kifo chake, maziko yake na ufufuo wake, hivyo mwanzo na mwisho wa kipindi cha miaka mitatu na nusu ni sawa.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Ubatizo wa Kristo ni mfano wa 9/11, na 9/11 inaashiria mwanzo wa kipindi kinachoishia katika sheria ya Jumapili. Wakati wa 9/11 mvua ya masika ilianza kunyesha manyunyu, na katika sheria ya Jumapili inamiminwa bila kipimo, kama ilivyodhihirishwa kwa mfano wakati Kristo alipowapulizia wanafunzi matone machache ya mvua kabla ya kumiminwa katika Pentekoste.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Zekaria 9:11 inaendana na 9/11 na pia Kilio cha Usiku wa Manane ambacho kinaongoza hadi sheria ya Jumapili. Katika 9/11 ujumbe wa Laodikia uliwasili kama kweli ya wakati huu kama ilivyotokea mwaka 1856 na 1888. Ujumbe wa Laodikia hutolewa kwa watu wasiotambua kuwa wamekufa. Wamo katika “shimo” bila ujumbe wa mvua ya mwisho, kwa maana shimo lao halina maji. Kama Laodikia ingetikia tu kubisha mlangoni pa mioyo yao, Bwana angewatoa shimoni, kwa maana hadi mlango wa rehema utakapofungwa katika sheria ya Jumapili wao ni “wafungwa wa tumaini.”

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Na wewe pia, kwa damu ya agano lako nimewatoa wafungwa wako kutoka kwenye shimo lisilo na maji. Rejeeni ngomeni, enyi wafungwa wa tumaini; hata leo natangaza kwamba nitakulipa maradufu. Zekaria 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 ilitia nguvu ujumbe uliowasili mwaka 1989. Ujumbe huo ni ujumbe wa malaika wa tatu, lakini katika muundo na istilahi za harakati ya marekebisho ya Wamileraiti, mwaka 1989 uliashiria kuwasili kwa malaika wa kwanza. Ujumbe wa malaika wa kwanza ulitiwa nguvu tarehe 11 Agosti 1840 kwa kutimizwa kwa unabii kuhusu Uislamu, na unaonyesha kwamba kuwasili kwa malaika wa tatu mwaka 1989 kungetiwa nguvu kwa kutimizwa kwa unabii kuhusu Uislamu.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Wakati unabii wa Uislamu ulithibitishwa tarehe 11 Agosti 1840, malaika wa Ufunuo 10 alishuka, hivyo kuonyesha kwa mfano kushuka kwa malaika wa Ufunuo 18 siku ya 9/11. Kutiwa nguvu kwa malaika wa kwanza mnamo 1840, na kutiwa nguvu kwa malaika wa pili mnamo 1844, vyote viwili vinaonyesha kwa mfano kutiwa nguvu kwa malaika wa tatu siku ya 9/11. Tarehe 18 Julai 2020 ilikuwa kuwasili kwa malaika wa pili kama ilivyoonyeshwa kwa mfano na masikitiko ya kwanza ya Wamileraiti tarehe 19 Aprili 1844. Historia za kutiwa nguvu kwa malaika wa kwanza na wa pili katika historia ya Wamileraiti, na pia historia ya kutiwa nguvu kwa malaika wa tatu siku ya 9/11, zinatoa ushuhuda wa kutiwa nguvu kwa ujumbe wa Kilio cha Usiku wa Manane uliowasili Julai 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Kipindi cha kutiwa muhuri kinaanza 9/11 na kuishia katika sheria ya Jumapili. Kinaanza kwa Kristo kupuliza matone machache ya mvua ya mwisho na kuishia kwa ndimi za moto zikibeba ujumbe kwa ulimwengu katika Pentekoste. Petro alitambua Pentekoste kuwa utimilifu wa Yoeli. Kwa kuwa hivyo ndivyo ilivyo, hili linathibitisha kwamba kupuliza kwa Kristo kulikuwa pia utimilifu wa Yoeli, kwa maana majira ya Pentekoste yana mwanzo na mwisho maalum yanayoonyesha kwamba Alfa pia ni Omega. Siku ya kufufuka kwa Kristo sadaka ya malimbuko ya shayiri ilitolewa, na baada ya siku hamsini katika Pentekoste sadaka ya malimbuko ya ngano iliinuliwa. 9/11 huwakilisha Mwito wa Usiku wa Manane unaowasili tu kabla na kuongoza kwenye sheria ya Jumapili. Utimilifu kamili wa uwakilishi wa Mwito wa Usiku wa Manane katika Zakaria 9:9 ni baada ya Julai 2023.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Shangilia sana, Ee binti Sayuni; piga kelele, Ee binti Yerusalemu: tazama, mfalme wako anakuja kwako; ni mwenye haki, naye ana wokovu; mnyenyekevu, naye amepanda punda, na juu ya mwana-punda, mtoto wa punda. Zekaria 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Hivyo, Zakaria anakubaliana na namna Isaya anavyoonesha kwa ishara kwamba watu wa Mungu ni taji, lakini anaongeza kwamba taji pia ni bendera, alipoandika, "kwa maana watakuwa kama mawe ya taji, yaliyoinuliwa kama bendera juu ya nchi yake," na zaidi ya hayo Zakaria anaakisi furaha inayohusishwa na alama za Yoeli za "nafaka" na "divai mpya," kwa kusema, "nafaka itawafanya vijana wafurahi, na divai mpya itawafurahisha wanawali." Tunapozingatia kumbukumbu ya walevi wa Efraimu katika sura ya ishirini na nane, tambua kwamba hii ndiyo sura katika Biblia inayobainisha "pumziko na kuburudishwa." Hiki ni miongoni mwa vifungu vikuu katika Maandiko kuhusu mvua ya mwisho, kwa hiyo walevi hawa wa Efraimu sharti wawe wale walevi ambao Yoeli anazungumzia.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Ole kwa taji ya kiburi, kwa walevi wa Efraimu, ambao uzuri wao mtukufu ni ua linalonyauka, lililo juu ya kichwa cha mabonde yenye unono ya wale walioshindwa na divai! Tazama, Bwana anao mmoja mwenye nguvu na hodari, ambaye kama dhoruba ya mvua ya mawe na tufani ya uharibifu, kama mafuriko ya maji yenye nguvu yanayofurika, ataitupa chini ardhini kwa mkono. Taji ya kiburi, walevi wa Efraimu, watakanyagwa chini ya miguu; na uzuri mtukufu, ulio juu ya kichwa cha bonde lenye unono, utakuwa ua linalonyauka, na kama tunda la mapema kabla ya kiangazi; ambalo aonae alipoliona, akiwa bado analishika mkononi, hulila kabisa. Siku hiyo Bwana wa majeshi atakuwa taji la utukufu, na kilemba cha uzuri, kwa masalia ya watu wake, na atakuwa roho ya hukumu kwa yeye aketiye kuhukumu, na nguvu kwa wale waigeuzao vita kuelekea lango. Lakini nao pia wamekosea kwa sababu ya divai, na kwa kileo wamepotea njia; kuhani na nabii wamekosea kwa kileo, wamezamishwa na divai, wamepotea njia kwa kileo; wanakosea katika maono, wanajikwaa katika hukumu. Kwa maana meza zote zimejaa matapishi na uchafu, hata hapana mahali palipo safi. ...

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Kaeni, mshangae; pigeni kelele, liaeni; wamelewa, si kwa divai; wanayumba-yumba, si kwa pombe kali. Kwa maana Bwana amemimina juu yenu roho ya usingizi mzito, naye amefumba macho yenu; manabii wenu na wakuu wenu, waona maono, amewafunika. Na maono ya wote yamekuwa kwenu kama maneno ya kitabu kilichotiwa muhuri, ambacho watu humkabidhi aliye na elimu, wakisema, Tafadhali, kisome; naye husema, Siwezi; maana kimetiwa muhuri. Na kitabu hicho hupewa yeye asiye na elimu, huku wakisema, Tafadhali, kisome; naye husema, Mimi si msomi.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Kwa hiyo Bwana akasema, Kwa kuwa watu hawa hunikaribia kwa vinywa vyao, na kwa midomo yao huniheshimu, lakini wameuondoa moyo wao mbali nami, na kicho chao kwangu kimefundishwa kwa maagizo ya wanadamu; kwa sababu hiyo, tazama, nitaendelea kufanya kazi ya ajabu kati ya watu hawa, naam, kazi ya ajabu na ya kushangaza; kwa maana hekima ya wenye hekima miongoni mwao itapotea, na ufahamu wa wenye busara miongoni mwao utafichwa. Ole wao wanaotafuta kwa kina kuficha shauri lao kwa Bwana, na matendo yao yako gizani, nao husema, Nani atatuona? Nani atatujua? Hakika mmegeuza mambo juu chini; je, mfinyanzi atahesabiwa kuwa kama udongo? Je, kilichofanywa kimuambie mfanyaji wake, Hajanifanya? Au kitu kilichotengenezwa kimuambie mtengenezaji wake, Hana ufahamu? Isaya 28:1-8; 29:9-16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Bwana atafanya "kazi ya ajabu" miongoni mwa walevi wa Efraimu kwa kuwaondolea hekima na ufahamu, vile viwili vinavyohusishwa na kuelewa kuongezeka kwa maarifa wakati ujumbe wa kinabii unapofunuliwa. Ni wenye hekima ndio wanaoelewa. Sehemu ya "kazi ya ajabu" ni kuondoa maarifa yanayofunuliwa na Simba wa kabila la Yuda kutoka katika akili za walevi wa Efraimu. Utenganisho wa wenye hekima na waovu ni sehemu ya "kazi ya ajabu" ya Bwana. Hiyo ndiyo injili ya milele. Baada ya Kristo kuwaongoza Wayahudi wabishi kupitia mfano wa shamba la mizabibu na hivyo kuwanasa hata wakatoa hukumu yao wenyewe, akauliza swali kutoka Zaburi 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Jiwe walilolikataa wajenzi limekuwa jiwe kuu la pembeni. Hili ni tendo la Bwana; ni la ajabu machoni petu. Hii ndiyo siku aliyoifanya Bwana; tutashangilia na kuifurahia. Zaburi 118:22-24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Bwana atafanya "kazi ya ajabu na ya kushangaza" juu ya walevi wa Efraimu na inajumuisha kuondoa uwezo wao wa kutambua ukweli. "Jiwe kuu la pembeni" ni la ajabu machoni pa wale walio na "divai mpya" ya Yoeli.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Walevi hawawezi kusoma kitabu kilichotiwa muhuri, wawe ni wa uongozi wanaowakilishwa kama 'wenye elimu' au ni walei wanaowakilishwa kama 'wasio na elimu'. Haiwezekani kwa walevi kuelewa kwa usahihi ushuhuda wa kinabii wa Maandiko unavyoonyeshwa kama 'kitabu kilichotiwa muhuri'. Walevi pia wametajwa mara mbili kuwa 'nje ya njia'. Tena hili limeandikwa katika Isaya ishirini na nane, andiko mashuhuri kuhusu mvua ya mwisho, ambapo Isaya anabainisha 'raha na kitulizo' ambacho walevi hawakutaka kusikia. 'Raha na kitulizo' ni ujumbe, kwa kuwa unaweza kusikika.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Ulevi huo umewatoa walevi nje ya “njia za kale” za Yeremia, yaani “njia” ya kutembea ndani yake ili kuipata mvua ya masika, ambayo Yeremia aliwakilisha kama “raha”. Kukataa kwa walevi wa Efraimu ujumbe wa mvua ya masika ni mada maalum ya Neno la Mungu. Wamelewa kwa sababu walikataa kurudi katika historia ya msingi inayotoa kielelezo cha historia ya elfu mia arobaini na nne, ambayo ndiyo historia ya mvua ya masika.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“Kazi ya ajabu” inayotendwa juu ya walevi wa Efraimu hutokea wakati wa kumiminwa kwa mvua ya mwisho. Wakati wa mvua ya mwisho, ujumbe wa kujaribu unazalisha makundi mawili ya waabudu, ambayo yanaonyeshwa kwa “divai” wanayoikunywa. Waovu wamekataa kuweka matumizi yao ya kinabii juu ya mifululizo ya historia takatifu, na wale wanaotumia mbinu ya “mstari juu ya mstari” ya Isaya ishirini na nane hushiriki “divai mpya.” Ulevi wa waovu unaonekana katika kushindwa kwao kuelewa unabii, na hali yao ya upofu ilisababishwa na kutokutaka kurudi kwenye njia za kale za msingi. Yesu aliwakemea Wayahudi wabishi kwa kuwauliza kama waliwahi kusoma habari za jiwe lilikataliwa, nalo likawa jiwe kuu la pembeni.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Jiwe ambalo linakuwa jiwe kuu la pembe linaonyesha ukweli wa kinabii kwamba msingi au jiwe la pembe hurudiwa katika jiwe la kilele. Jiwe la alfa pia ndilo jiwe la omega. Kanuni ya msingi ya kinabii inayoweka na kudumisha mbinu ya mstari juu ya mstari (ambayo ndiyo mbinu ya mvua ya mwisho) ni kwamba mwanzo wa jambo huonyesha mwisho wa jambo. Kanuni ya msingi ya kinabii katika harakati ya Wamillerite ilikuwa kanuni ya siku kwa mwaka ilithibitishwa wakati malaika wa Ufunuo kumi aliposhuka. Kanuni ya msingi ya kinabii katika harakati ya elfu mia arobaini na nne ni kwamba mwanzo unaonyesha mwisho, ambayo ilithibitishwa wakati malaika wa Ufunuo kumi na nane aliposhuka.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Neno la kinabii la Mungu linaeleza kwa kina sana vipengele vinavyohusiana na mvua ya mwisho. Mojawapo ya ukweli huo ni kwamba walevi wa Efraimu hawana uwezo wa kutambua mvua ya mwisho, na hili lilionyeshwa kwa mfano na Wayahudi waliokuwa wakimwambia Petro kwamba wanafunzi walikuwa wamelewa. Kanuni kuu ya mbinu hiyo imewekwa wazi moja kwa moja kama Alfa na Omega mara kwa mara ndani ya Neno la Mungu, lakini Neno limefungwa kwao. Mbinu hiyo, kanuni kuu ya kinabii, na ujumbe wa mvua ya mwisho ni baadhi ya mada zilizotakaswa katika mstari wa kinabii wa historia unaowakilishwa kama "kazi ya ajabu."

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Tena neno la Bwana wa majeshi likanijia, likisema, Hivi asema Bwana wa majeshi: Niliiwekea Sayuni wivu mkuu, nami nikawaka kwa ajili yake kwa ghadhabu kuu. Hivi asema Bwana: Nimerudi Sayuni, nami nitakaa katikati ya Yerusalemu; na Yerusalemu itaitwa mji wa kweli; na mlima wa Bwana wa majeshi utaitwa mlima mtakatifu. Hivi asema Bwana wa majeshi: Bado wazee, wanaume na wanawake, watakaa katika mitaa ya Yerusalemu, na kila mtu akiwa na fimbo yake mkononi kwa sababu ya uzee. Na mitaa ya mji itajaa wavulana na wasichana wakicheza katika mitaa yake.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Hivi ndivyo asemaye Bwana wa majeshi; Ikiwa ni jambo la ajabu machoni pa mabaki ya watu hawa katika siku hizi, je, litakuwa pia la ajabu machoni pangu? asema Bwana wa majeshi. Hivi ndivyo asemaye Bwana wa majeshi; Tazama, nitaokoa watu wangu kutoka nchi ya mashariki, na kutoka nchi ya magharibi; nami nitawaleta, nao watakaa katikati ya Yerusalemu; nao watakuwa watu wangu, nami nitakuwa Mungu wao, kwa kweli na kwa haki. Hivi ndivyo asemaye Bwana wa majeshi; Na miwe imara mikono yenu, ninyi msikiao siku hizi maneno haya kwa kinywa cha manabii, waliokuwapo siku ile msingi wa nyumba ya Bwana wa majeshi ulipowekwa, ili hekalu lijengwe. Maana kabla ya siku hizi hakukuwa na ujira kwa mwanadamu, wala ujira kwa mnyama; wala hakukuwa na amani kwa yeyote atokaye wala aingiaye kwa sababu ya dhiki; maana niliwaweka watu wote, kila mtu dhidi ya jirani yake. Lakini sasa sitakuwa kwa mabaki ya watu hawa kama katika siku za kwanza, asema Bwana wa majeshi. Zekaria 8:1-11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Zekaria anasema, “Imarisheni mikono yenu, ninyi msikiao siku hizi maneno haya kwa kinywa cha manabii, waliokuwapo siku ile ambayo msingi wa nyumba ya Bwana wa majeshi uliwekwa, ili hekalu lijengwe.” Kinachowatia nguvu watu wa Mungu ni ujumbe wa msingi unaokuwa jiwe la kilele. Ujumbe huo ni kwamba historia ya Wamileraiti inarudiwa katika historia ya wale mia arobaini na nne elfu.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Kristo anauliza, "Ikiwa ni ya ajabu machoni pa mabaki ya watu hawa katika siku hizi, je, pia itakuwa ya ajabu machoni mwangu?" Swali hilo linatambua kipindi cha kinabii cha "kazi ya ajabu" ya Mungu ambacho ni mada ya kila nabii, lakini pia hutambua ni lini harakati ya Laodikia ya wale elfu mia moja arobaini na nne hubadilika na kuwa harakati ya Filadelfia ya wale elfu mia moja arobaini na nne. Ni wakati uleule wanapotiwa muhuri, na wakati huohuo harakati hubadilika kutoka ya kupigana hadi ya kushinda, ambako pia kazi ya kuunganisha uungu na ubinadamu miongoni mwa kundi hili la watu hukamilishwa wakati patakatifu linapotakaswa kwa kweli. Hili linaweza kutambulika katika mistari kwa kuwa historia ya kinabii inayoakilishwa na "kazi yake ya ajabu" ni ya ajabu machoni pa Mungu na machoni pa mabaki, na macho kwa macho ni ishara ya umoja. Umoja unaowakilishwa hapa unahusu kutiwa muhuri kwa watu wa Mungu wamfuatao Mwana-Kondoo kokote aendako, ambao wamefikia hatua ya kwamba wangependelea kufa kuliko kutenda dhambi na kuwakilisha vibaya tabia ya Kristo.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Micah anatambua historia ya msingi ya Israeli ya kale kama "mambo ya ajabu."

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Kulingana na siku za kutoka kwako katika nchi ya Misri, nitamwonyesha mambo ya ajabu. Mika 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

"Matendo ya ajabu" ni historia ya msingi ambayo ni "ya ajabu" kwa sababu historia ya msingi inarudiwa katika historia ya mwisho, inayowakilishwa na jiwe la kilele. "Matendo ya ajabu" ni historia inayaanzia kwa jiwe kuu la pembeni na kuishia kwa "jiwe la kilele." "Matendo yake ya ajabu" yalidhihirishwa katika historia ya Musa na kurudiwa katika historia ya Kristo. Musa alikuwa jiwe kuu la pembeni na Kristo alikuwa jiwe la kilele. Kinabii, Musa ni Alfa na Kristo ni Omega.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> "Akianzia na Musa, mwanzo kabisa wa historia ya Biblia, Kristo alifafanua katika Maandiko yote mambo yanayomhusu Yeye mwenyewe." The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Musa alifundisha, na Petro alitumia maneno ya Musa katika Siku ya Pentekoste kuonyesha kwamba Musa alikuwa mfano wa Kristo.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Lakini mambo hayo, ambayo Mungu alitangulia kuyaonyesha kwa kinywa cha manabii wake wote, ya kwamba Kristo alipaswa kuteseka, ameyatimiza hivyo. Basi tubuni, na geukeni, ili dhambi zenu zifutwe, ili zipate kuja nyakati za kuburudishwa kutoka kwa uwepo wa Bwana; naye atamtuma Yesu Kristo, ambaye tangu hapo alihubiriwa kwenu; ambaye sharti mbingu impokee hata nyakati za kurejeshwa kwa mambo yote, ambayo Mungu amesema kwa kinywa cha manabii wake watakatifu wote tangu mwanzo wa ulimwengu. Kwa maana Musa kweli aliwaambia baba zetu, Bwana Mungu wenu atawainulieni nabii kutoka kati ya ndugu zenu, kama mimi; yeye mtamsikia katika mambo yote atakayowaambia ninyi. Na itakuwa kwamba kila nafsi isiyemsikia huyo nabii itaangamizwa kutoka miongoni mwa watu. Naam, na manabii wote kuanzia Samweli na wale waliokuja baada yake, wote walionena, wametabiri vivyo hivyo juu ya siku hizi. Matendo ya Mitume 3:18-24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

Dhana kwamba Musa ni alfa na Kristo ni omega ilithibitishwa na ushuhuda wa pili wa Petro juu ya Musa wakati wa kumiminwa kwa Roho Mtakatifu siku ya Pentekoste, na kwa kufanya hivyo Petro anasisitiza na kubainisha kwamba kipengele kikuu cha ujumbe wa mvua ya mwisho (na mabishano yaliyoibuliwa dhidi yake) ni kanuni ya kinabii ya “alfa na omega.” Kanuni hiyo, kwa ajili ya elfu mia moja arobaini na nne, ndiyo inayolingana na kanuni ya mwaka-siku katika historia ya Wamileraiti. Kanuni ya “alfa na omega” ni kanuni ya “msingi kuwa jiwe la kilele,” ni kanuni za “Musa na Mwanakondoo;” na kwa hiyo inatambuliwa kwa uvuvio kama mojawapo ya beti katika wimbo wa shamba la mizabibu, ambao pia ni wimbo wa Musa na Mwanakondoo.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Mwanzo na mwisho, kama yanavyoonyeshwa na mistari mbalimbali ya kinabii, huwakilisha historia ambayo Mungu anatimiza "matendo yake ya ajabu", na ni nuru inayotokana na kutambua kile ambacho ishara ya "matendo ya ajabu" inawakilisha, inayomgeuza mtu wa Laodikia awe wa Filadelfia, hivyo kuwa jiwe katika hekalu linalojengwa, kama vile hekalu la Wamileraiti lilivyojengwa kwa miaka 46 hadi kufikia Oktoba 22, 1844, wakati Bwana alikuja ghafla katika hekalu Lake.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Ikiwa kweli mmeonja ya kuwa Bwana ana wema. Kwa yeye mnayemjia, kama jiwe lililo hai, lililokataliwa kweli na wanadamu, bali limechaguliwa na Mungu, tena lenye thamani; nanyi, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, ili mtoe sadaka za kiroho, zipendezazo kwa Mungu kwa njia ya Yesu Kristo. Kwa hiyo pia limeandikwa katika Maandiko, Tazama, naweka Sayuni jiwe kuu la pembe, teule, lenye thamani; na yeyote amwaminiye hataaibika. Basi kwenu ninyi mnaoamini, yeye ni wa thamani; bali kwa wale wasiotii, jiwe lile walilolikataa wajenzi, hilo limekuwa kichwa cha pembe, na jiwe la kujikwaa, na mwamba wa kukwaza; kwao wale wajikwazao kwa neno, kwa kuwa hawatii; ambalo kwa ajili hiyo pia walikusudiwa. Bali ninyi ni kizazi teule, ukuhani wa kifalme, taifa takatifu, watu wa milki ya Mungu; ili mtangaze sifa za yeye aliyewaita kutoka gizani kuingia katika nuru yake ya ajabu; ninyi mliokuwa zamani si watu, bali sasa ni watu wa Mungu; mliokuwa hamjapokea rehema, bali sasa mmeipokea rehema. 1 Petro 2:3-10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Kuitwa katika nuru yake ya ajabu hutambulisha wakati mwito unapotolewa, kwa maana alama ya njia ya 1888, ambayo kwa uvuvio inawekwa sambamba na uasi wa Kora katika historia ya alfa ya Musa, inapoletwa katika siku za mwisho inaambatana na 9/11, wakati ujumbe wa Laodikia unafika pamoja na malaika wa tatu kulingana na uvuvio. Walaodikia katika unabii ni "vipofu," ikimaanisha wako gizani, na mwito wa kutoka gizani ulianza wakati ujumbe wa Laodikia ulipowasili mnamo 1856, 1888 na 9/11. Mnamo 9/11 "mwito wa kutoka gizani" haukuwa tu mwito wa kuelewa nuru ya malaika wa Ufunuo kumi na nane, bali pia mwito kwa msikilizaji kuingia katika historia yenyewe ambamo "matendo ya ajabu" ya Mungu yatapata utimilifu wake kamilifu.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

Imethibitishwa mara kwa mara katika kipindi cha miongo mitatu iliyopita kwamba ufafanuzi wa kinabii wa “injili ya milele” ni historia ambayo ukweli wa kinabii unafunguliwa muhuri na kuanzisha mchakato wa kupimwa wa hatua tatu, wenye sifa mbili bainifu zinazoonekana katika majaribio hayo matatu. Majaribio mawili ya kwanza ni tofauti kwa asili na lile la tatu, kwa kuwa la tatu ni kipimo cha lakmusi kinachoonyesha iwapo ulifaulu majaribio ya kwanza na ya pili. Tofauti nyingine katika injili ya milele ni kwamba ni lazima ufaulu jaribio la sasa ili kushiriki katika jaribio linalofuata.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Historia ya "matendo ya ajabu" pia ndiyo historia ambapo "injili ya milele" hufikia kilele chake, kwa kuwa saa ya hukumu inayotangazwa na malaika wa kwanza na inayotambuliwa kama injili ya milele inapata utimilifu wake kamili kuanzia 9/11. Hukumu ambayo Wamileraiti walikuwa wakionywa kuihusu ilikuwa Oktoba 22, 1844, wakati mlango ulipofungwa katika mfano wa wanawali kumi, hivyo ikiashiria sheria ya Jumapili, wakati mlango unafungwa tena katika mfano wa wanawali kumi. 9/11 inatangaza kwamba saa ya hukumu ya utekelezaji ya Mungu inaanza wakati wa sheria ya Jumapili, kama vile Wamileraiti walivyotangaza kwamba saa ya hukumu ya uchunguzi ilianza Oktoba 22, 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Kuanzia 9/11 hadi sheria ya Jumapili ni kipindi kinachowakilishwa kama "matendo ya ajabu ya Mungu," na kama vile jiwe la msingi linalokuwa "jiwe kuu la pembe," na kama vile "msimu wa Pentekoste," na kama vile "Habakuki sura ya pili," na kama vile "wakati wa kutiwa muhuri wa mia na arobaini na nne elfu," na kama vile "wakati wa jaribio la sanamu ya mnyama," na kama vile "injili ya milele," na kama vile "historia takatifu ya 1840 hadi 1844," na kama vile historia ya "Ufunuo sura ya kumi," na kama vile "historia kutoka kwa ubatizo wa Kristo hadi kifo Chake."

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Historia iliyowakilishwa katika fraktali kupitia ubatizo wake ilianza kipindi cha siku 2520 kilichoishia msalabani. Ubatizo wa Kristo uliwakilisha kifo chake, kuzikwa kwake na ufufuo wake, mambo ambayo yalitimia kihalisi mwishoni mwa siku 1260.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Wakati Roho Mtakatifu alishuka wakati wa ubatizo wa Kristo, kuliashiria kushuka kwa malaika wa Ufunuo kumi na nane mnamo 9/11. Baada ya siku 1260 za kinabii, matukio yaliyoashiriwa na ubatizo yalitimia kihalisi msalabani. Historia kutoka ubatizoni hadi msalabani ina historia ya alfa ya mfano, ambayo hutimizwa kihalisi mwishoni mwa kipindi hicho. Historia za alfa na omega ni fraktali za historia yote kwa ujumla. Historia kutoka ubatizoni hadi msalabani ni "matendo ya ajabu ya Mungu," na historia hiyo pia inawakilishwa na "ubatizo wa Kristo" na pia na "kifo Chake halisi, maziko Yake na ufufuo Wake," na hivyo pia na "ubatizo wa Israeli wa kale katika Bahari ya Shamu," na pia na "ubatizo wa nafsi nane wakati wa historia ya Nuhu." Vipindi vyote hivi vinawakilisha historia ya "matendo Yake ya ajabu."

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Linapokuja suala la nambari nane kama ishara ya ufufuo, ni kupitia zile nafsi nane zilizokuwa kwenye safina ndipo nambari nane hutajwa kwa mara ya kwanza kama ishara; na kwa mujibu wa kanuni ya kutajwa kwa mara ya kwanza, maelezo yote ya kinabii yapo katika kutajwa huko kwa kwanza. Zile nafsi nane zinatoka dunia ya zamani kwenda dunia mpya, sivyo?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Nafsi zile nane zilinusurika wakati wa mvua, lakini wote waliokataa ujumbe wa onyo kuhusu mvua walikufa, sivyo? Nafsi zile "8" zinazokwenda katika dunia mpya, zinazowakilishwa na historia ya ujumbe wa onyo uliokataliwa, mlango uliofungwa, mvua na dunia mpya, zilipitia mabadiliko ya enzi kutoka ulimwengu wa zamani hadi ulimwengu mpya.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Mabadiliko ya kipindi yanayowatambulisha nafsi nane ambazo ndizo laki moja na arobaini na nne elfu ni mpito kutoka Laodikia hadi Filadelfia, ambao pia ni mpito kutoka katika kanisa linalopigana linaloundwa na ngano na magugu hadi kanisa la ushindi linaloundwa tu na sadaka ya malimbuko ya ngano inayoinuliwa kama ishara ili ulimwengu wote uione, sawa na kutazama mashua moja pekee juu ya maji yenye dhoruba. Watu hao ndio wale 8 walio wa 7, na historia ya uvukaji wa safina na uvukaji wa Bahari ya Shamu vyote ni vielelezo vya "matendo Yake ya ajabu."

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Nafsi hizo ndizo zilizofufuliwa kama utimilifu wa Ufunuo 11:11. Hao ni watu wa agano la Mungu, wanaowakilishwa na baba yao Ibrahimu, ambaye alibeba ishara ya agano kupitia tohara iliyopaswa kufanywa siku ya nane.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Mistari hii yote inawakilisha kipindi kilekile, nacho kinaanza na misingi ya 9/11 na kuishia kwenye sheria ya Jumapili. 9/11 ni jiwe la msingi na sheria ya Jumapili ni jiwe la kilele. Katika historia ya kujenga upya Yerusalemu wakati wa Nehemia na Ezra, msingi ulikamilishwa wakati wa historia ya amri ya kwanza, na hekalu lenyewe likakamilika kabla ya amri ya tatu kwa muda mrefu. Katika historia ya Wamileraiti, misingi iliwekwa mnamo Mei 1842 wakati chati ya 1843 ilipochapishwa. Hekalu la Wamileraiti lilipaswa kujengwa kwa miaka arobaini na sita, kuanzia 1798 hadi 1844. Kabla ya Oktoba 22, 1844 hekalu la Wamileraiti lilikuwa limekamilika, jiwe la kilele likiwa Kilio cha Usiku wa Manane. Kilio cha Usiku wa Manane kilipohitimia Oktoba 22, 1844, alfa na amri ya tatu ya 457 KK vilikuwa vimekutana na mfanowe katika omega ya 1844. 457 KK kama alfa ya miaka 2300 na 1844 kama omega. Vyote viwili ni sawa katika ngazi moja, kwa maana amri au malaika vyote ni ujumbe, na vyote viwili vinaashiria sheria ya Jumapili, ambako kutakuwa na amri na ambako ujumbe wa malaika wa tatu utakua na kuwa Kilio Kikuu.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Kuanzia mwaka 457 KK hadi 408 KK, miaka arobaini na tisa ilitambuliwa na Danieli kama kipindi ambacho Wayahudi wangemaliza kujenga "barabara itajengwa tena, na ukuta, hata katika nyakati za taabu."

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Basi ujue na ufahamu kwamba tangu kutolewa kwa amri ya kuurejesha na kuujenga Yerusalemu hata kwa Masihi, Mkuu, kutakuwa na majuma saba, na majuma sitini na mawili; barabara itajengwa tena, na ukuta, hata katika nyakati za taabu. Danieli 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 KK na 1844 ni Alfa na Omega wa unabii wa miaka 2300. Vyote viwili vinaashiria sheria ya Jumapili, kwa kuwa, kama Alfa na Omega, ni sawa, na kukatishwa tamaa kwa 1844 kumewekwa sambamba kwa uvuvio na kukatishwa tamaa la msalaba. Ikiwa 1844 inaashiria msalaba, na kweli ndivyo, basi mwenzake wa Alfa (457 KK) pia hufanya hivyo. 1844 hadi 1863 kunaonyesha mchakato wa kujaribiwa wa malaika wa tatu. Mchakato huo wa kujaribiwa unawakilishwa na miaka 49 kati ya amri ya tatu—amri ya sheria ya Jumapili—na kukamilika kwa kazi ya barabara na ukuta kunakotokea katika nyakati za taabu.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

457 K.K. hadi 408 K.K. ni historia ya alfa ya miaka 2300 inayodhihirisha historia ya omega ya 1844 hadi 1863. Historia hizo mbili zinaonyesha historia ya wale mia arobaini na nne elfu baada ya kutiwa muhuri wakati wa sheria ya Jumapili hadi mlango wa rehema kwa wanadamu utakapofungwa. Kazi ya wale mia arobaini na nne elfu ni kuwaita wanaume na wanawake warudi kwenye "njia za kale" ambazo Isaya anazionyesha kama kujenga upya mahali palipoharibiwa zamani, na ambazo Yeremia anazitambua kuwa njia inayoelekea kwenye ujumbe wa mvua ya masika. "Ukuta" ni sheria ya Mungu ambayo wale mia arobaini na nne elfu wataiinua kama bendera mbele ya ulimwengu wote. Hili litatokea katika nyakati za taabu za ole wa tatu wa Uislamu, kwa maana ni Uislamu unaowakasirisha mataifa. Kazi hiyo na nyakati hizo za taabu zitaendelea hadi Mikaeli atakaposimama.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Hivyo, ikiwa unaweza kuona kwamba 457 Kabla ya Kristo hadi 408 Kabla ya Kristo ni kipindi cha kinabii kilichoanza kwa amri ya tatu na kilikuwa kielelezo cha kipindi cha kinabii kilichoanza mwaka 1844 kwa kuwasili kwa malaika wa tatu na kikamalizika mwaka 1863, basi unaweza kuona kwamba uhusiano wao na unabii wa miaka 2300 kama mwanzo au mwisho unawatambulisha kama alfa na omega katika uhusiano wao kwa wao. Nyakati zenye taabu za Nehemia zinaonyesha nyakati zenye taabu kabla ya na wakati wa Vita vya wenyewe kwa wenyewe. Kipindi cha miaka 49 katika historia ya alfa kinawakilisha kipindi cha miaka 19 katika historia ya omega. Kipindi hicho cha miaka 19 pia kiliwakilishwa na miaka 19 iliyo mwanzoni mwa unabii wa miaka 65 wa Isaya.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Maana kichwa cha Siria ni Dameski, na kichwa cha Dameski ni Resini; na katika muda wa miaka sitini na mitano Efraimu atavunjika, asiwe taifa. Isaya 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Isaya alitoa unabii huu mwaka 742 K.K., na miaka 19 baadaye, mwaka 723 K.K., ufalme wa kaskazini ulitekwa na kupelekwa utumwani kwa miaka 2520, kukoma mwaka 1798. Miaka 19 kutoka 742 K.K. hadi 723 K.K. inalingana na miaka 19 kutoka 1844 hadi 1863, kwa maana miaka 19 ya kwanza ndiyo alfa ya unabii huu na miaka 19 ya mwisho ndiyo omega. Katika kipindi cha miaka 19, mfalme mwovu Ahazi alikabiliwa na Isaya kwa ujumbe wa mvua ya mwisho, kama unavyowakilishwa katika mstari wa nane kuwa ni ujumbe wa "mara saba." Ahazi alikataa ujumbe huo, kama vile Uadventista wa Millerite wa Laodikia ulivyofanya mwaka 1863.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Katika kipindi hicho, kuhani mkuu wa Ahazi alitembelea Ashuru, akarudisha ramani ya hekalu lao la kipagani, na Ahazi akaamuru lijengwe katika ua wa hekalu la Mungu. Kauli hii inafanana na hadithi ya nabii asiye mtii ambaye hakupaswa kurudi Yuda kwa njia ile ile aliyokuja, lakini alirudi hivyo hivyo na akadanganywa na nabii wa uongo na mdanganyifu, ikiashiria kurudi kwenye mbinu za Kiprotestanti zilizokengeuka ili kuepuka uelewa wa Wamileraiti kuhusu "nyakati saba," katika utimilifu wa klasiki wa mbwa kurejea kwenye matapishi yake mwenyewe.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Hili lilikuwa likitokea wakati vita vya wenyewe kwa wenyewe kati ya ufalme wa kaskazini na ufalme wa kusini vilipokuwa vikianza, hivyo kuakisi Vita vya Wenyewe kwa Wenyewe nchini Marekani wakati kipindi cha miaka 19 kiliporudiwa. 742 KK hadi 723 KK vinawakilisha kipindi cha miaka 19 cha 1844 hadi 1863, ambacho kinawakilisha kipindi kutoka sheria ya Jumapili hadi kufungwa kwa muda wa rehema. Historia ya 9/11 hadi sheria ya Jumapili ni historia ya jaribio la picha ya mnyama ndani ya Marekani ambalo hurudiwa katika jaribio la picha ya mnyama la ulimwengu linaloanzia sheria ya Jumapili. Kwa sababu hiyo, vipindi vya miaka 19 vinavyowakilisha sheria ya Jumapili hadi kufungwa kwa muda wa rehema, vinawakilisha pia historia ya 9/11 hadi sheria ya Jumapili, ambayo ndiyo historia ya "matendo Yake ya ajabu."

We will continue in the next article.

Tutaendelea katika makala ijayo.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Neno la Bwana likanijia, na kusema, Mwana wa binadamu, mithali gani hiyo mliyo nayo katika nchi ya Israeli, isemayo, Siku zinakawia, na maono yote hayatimia? Basi uwaambie, Hivi ndivyo asemavyo Bwana MUNGU; nitaikomesha mithali hii, wala hawataitumia tena kama mithali katika Israeli; bali uwaambie, Siku ziko karibu, na utimilifu wa kila maono. Kwa maana hayatakuwapo tena maono ya ubatili, wala ubashiri wa kujipendekeza ndani ya nyumba ya Israeli. Kwa kuwa mimi ndimi Bwana; nitasema, na neno nitakalosema litatimia; halitakawia tena; maana katika siku zenu, enyi nyumba yenye uasi, nitalisema neno, nalo nitalitimiza, asema Bwana MUNGU.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Tena neno la Bwana likanijia, kusema, Mwana wa mwanadamu, tazama, watu wa nyumba ya Israeli husema, Maono ayaonayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati zilizo mbali. Basi uwaambie, Hivi ndivyo asemavyo Bwana MUNGU; Hakuna neno langu litakalocheleweshwa tena, bali neno nililolinena litatimizwa, asema Bwana MUNGU. Ezekieli 12:21-28.

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