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

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Nambari Arobaini na Tatu

Number Forty-Three

Nambari Arobaini na Tatu

Author

Jeff Pippenger

Published

February 9, 2026

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A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Ishara ya makuhani wanadamu themanini waliounganishwa na Kuhani Mkuu wa Kimungu ni nambari "81", ambayo ndipo tunapopata Ndoto ya Miller katika kitabu Early Writings. Katika Ufunuo "81" tunasoma kwamba muhuri wa mwisho kabisa unapoondolewa, kunakuwa na kimya mbinguni kwa muda wa nusu saa. Habakuki 2:20 yasema kwamba dunia yote inapaswa kunyamaza wakati Bwana yuko katika hekalu lake takatifu.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

> Na alipofungua muhuri wa saba, kukawa kimya mbinguni kama muda wa nusu saa. Ufunuo 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Kuondolewa kwa muhuri wa saba hufanyika katika kipindi cha siku thelathini, kwa maana huo ndio muhuri wa mwisho. Tarehe 31 Desemba 2023, mifupa ya Ezekieli ilianza mchakato wa ufufuo. Kisha Kristo akaanza kufundisha kwa siku arobaini. Tarehe hiyo iliashiria mwisho wa siku 1,260 tangu kutiwa tamaa la tarehe 18 Julai 2020, naye Yohana anatufahamisha katika Ufunuo kumi na moja kwamba tupime Hekalu, lakini tuuache ua wa nje. Ua wa nje hukoma mwishoni mwa kutawanywa, kwa maana Yohana anatufahamisha kwamba siku 1,260 zimepewa kwa Mataifa, ambayo ni ua wa nje. Wakati wa kupima, historia hiyo iachwe.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Miller anapoamka na kumwona yule mtu mwenye kifagio cha uchafu, chumba kiko tupu, na anapopaza sauti yake, Miller bado yumo jangwani. Tangu historia ya ufufuo hadi kabla tu ya sheria ya Jumapili, Kristo analisimamisha tena hekalu la wale mia moja arobaini na nne elfu, kama Alivyofanya katika miaka arobaini na sita kuanzia 1798 hadi 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Anapoanza kufundisha, anafanya kazi katika hekalu Lake, hasa katika zile siku thelathini. Kisha malaika hunyamaza kwa dakika thelathini, wakati Anapowafundisha makuhani Wake walio wahubiri mia tatu wa Wamileraiti, au jeshi Lake la wale mia tatu wa Gideoni, au Anapochapisha chati mia tatu za mwaka 1843; naye hufanya haya yote katika zile siku thelathini kuanzia mwisho wa mikate isiyochachwa hadi ujumbe wa baragumu. Anafagia sakafu ya chumba cha Miller, lakini ni sakafu Yake, hivyo chumba cha Miller ni hekalu Lake. Anakamilisha kazi ya kufuta ama dhambi au majina ya wale walioitwa kama wagombea wawe miongoni mwa wale mia moja arobaini na nne elfu.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Ujumbe wa tarumbeta unaokuja siku tano kabla ya kupaa na siku kumi kabla ya hukumu ndicho kipimo cha lakmusi. Kinachotokea katika dakika thelathini ambazo mbingu inanyamaza kimya, au katika siku thelathini za Kristo akiwafundisha makuhani, tayari kimezalisha makundi mawili wakati muhuri unapotiwa katika hatua tatu za tarumbeta, kupaa, na hukumu. Ni rahisi kuona.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Ikiwa utafikia hatua ambayo unapaswa kutangaza ujumbe wa tarumbeta, na ukakataa kutangaza ujumbe huo—umeshindwa.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Hatua tatu za 'parapanda, kupaa na hukumu' ni alama moja ya njia katika hatua tatu, kama vile mwanzoni mwa historia ambapo alama moja ya njia iliwakilishwa kwa 'kifo, kuzikwa na ufufuo'. Jaribio la hatua tatu lililo mwishoni ni kipimo cha lakmusi kinachotangulia sheria ya Jumapili ya Pentekoste kwa siku tano.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Siku tano baada ya ufufuo, mwisho wa Sikukuu ya Mikate Isiyotiwa Chachu hufika, na kusanyiko hilo takatifu huashiria jaribio la kwanza na la msingi la mwaka 2024. Je, utakula Mkate wa Mbinguni au mkate wa mantiki ya kibinadamu? Jaribio hilo liliwasili mwaka 2024, nalo lilikuwa limetanguliwa kwa mfano na uasi wa msingi wa Adamu na Hawa, Nimrodi, Haruni, Yeroboamu, Kora na waasi wenzake, Waprotestanti wa historia ya Wamileraiti, uasi wa alfa wa John Harvey Kellogg, uasi wa 1888, na bila shaka uasi wa 9/11. Uasi wa msingi wa Kaini unawasilisha suala la wivu dhidi ya ndugu yako, linalopita katika mnyororo mzima wa maasi ya msingi.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Mifano yote ya uasi wa kimsingi ni uasi dhidi ya Mungu, lakini baadhi yake—kama vile waasi wa mwaka 1888 na waasi wa Kora—yanajumuisha ukweli kwamba mjumbe aliyechaguliwa ni sehemu ya mtihani. Kukataa utambuzi wa Miller kwamba ni Roma inayoweka imara maono ya Danieli 11:14 ni kukataa ujumbe pamoja na mjumbe. Mtihani huu ni wa kimsingi, kwa maana si Baba Miller tu aliyewatambua wanyang’anyi wa aya ya kumi na nne kuwa ni Roma, bali pia mwana wa Miller.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Siku tano baada ya ufufuo wa tarehe 31 Desemba 2023, huduma ya kufundisha ya maandalizi ya Miller ilichukuliwa na Yule aliyekuja baada ya Yohana. Kwa muda wa siku thelathini, mafundisho maalum kwa waabudu hekaluni yangetolewa "uso kwa uso" na Kristo. Maandalizi hayo yalikuwa na kusudi la kuandaa makuhani themanini, ili kutangaza ujumbe wa onyo wa Sikukuu ya Baragumu.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Maandalizi hayo ya siku thelathini yanajumuisha jaribio la kwanza la kimsingi mwanzoni na jaribio la pili la hekalu mwishoni. Jaribio la pili la hekalu hukamilika kabla ya tarumbeta kupulizwa, na undani huu kwa hiyo unaakisiwa katika ndoto ya Miller wakati Kristo alipotupa vito ndani ya sanduku la vito. Ni baada ya kufanya hivyo ndipo anapomwalika Miller, “uje uone.” Kuanzia onyo la tarumbeta hadi kupaa kwenda kwenye hukumu ndiko bendera huinuliwa mapema kabla ya sheria ya Jumapili. Vito vyote vimo hekaluni, kabla ya Miller kuitwa “uje uone,” na ni wakati mashahidi wawili wanapoinuliwa juu katika mawingu ndipo adui zao wanapowaona.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Utabiri wao wa shambulio kutoka kwa Uislamu, ambao haukutimia mwaka 2020, utarudiwa baada ya kusahihishwa, kama ilivyokuwa kwa Kilio cha Usiku wa Manane cha kweli cha Snow. Miller alikuwa na uelewa alioutambua kama Kilio cha Usiku wa Manane, lakini Samuel Snow alisahihisha ujumbe wa Kilio cha Usiku wa Manane wa Miller, na kwa sababu hii, ujumbe wa Kilio cha Usiku wa Manane wa Snow unaitwa “wa kweli” katika historia ya Wamileraiti. Ujumbe wa Kilio cha Usiku wa Manane ni ujumbe uliosahihishwa, na ukatiwa nguvu kupitia marekebisho hayo.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> Wale waliokatishwa tamaa waliona kutoka katika Maandiko kwamba walikuwa katika wakati wa kungoja, na kwamba walipaswa kusubiri kwa uvumilivu kutimia kwa maono. Ushahidi uleule uliowaongoza kumtazamia Bwana wao mwaka 1843, uliwaongoza kumtarajia mwaka 1844. Maandishi ya Mapema, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Tukio hilo lilijitokeza mwishoni mwa kipindi cha 1840 hadi 1844, nalo pia lilijitokeza mwanzoni. Josiah Litch alitabiri kutimia kwa Uislamu mnamo 1840. Aliweka utabiri wake katika kumbukumbu za umma mnamo 1838, kisha akaurekebisha siku kumi kabla ya tarehe 11 Agosti 1840. Kutimia kwa utabiri uliorekebishwa kulitia nguvu ujumbe wa malaika wa kwanza. Ujumbe wa pili ulitiwa nguvu na ujumbe uliorekebishwa wa Kilio cha Usiku wa Manane. Mashahidi wawili kutoka katika historia moja ambao ni shahidi wa alfa na shahidi wa omega. Pamoja wanabainisha kutiwa nguvu kwa ujumbe kunakotegemea marekebisho ya ujumbe uliotangulia.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alfa inatambulisha unabii kuhusu Uislamu, na Omega inatambulisha unabii kuhusu mlango uliofungwa. Mstari juu ya mstari, Uislamu mwaka 1840 na mlango uliofungwa mwaka 1844, vinatambulisha Uislamu na mlango uliofungwa kuwa ndiyo ujumbe wa Kilio cha Usiku wa Manane. Mwanzoni mwa ujumbe huo, Uislamu unafunguliwa, kama ilivyokuwa katika kuingia kwa ushindi kwa Kristo. Katika wakati huo, mlango unafungwa katika mfano wa wanawali kumi, kama vile mlango unavyofungwa katika hukumu ya nyumba ya Mungu. Mwishoni mwa ujumbe huo, Uislamu hugonga tena wakati mlango unafungwa juu ya Marekani.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Ni muhimu kuona kwamba mstari unaotokana na Walawi ishirini na tatu unabainisha hatua tatu za Pasaka mwanzoni na hatua tatu za makuhani mwishoni. Makuhani huinuliwa kama sadaka katika sheria ya Jumapili, lakini hutakaswa kabla ya tukio hilo. Wanapoinuliwa, wao ndio bendera, na Kristo alipoinuliwa katika hatua tatu mwanzoni mwa mstari, alivuta ulimwengu wote kwake Mwenyewe. Kuinuliwa kwa wale mia na arobaini na nne elfu ndiko mwisho wa mstari ulioanza kwa kuinuliwa kwa Kristo. Mwanzoni na mwishoni, alama moja ya njia yenye hatua tatu inatambuliwa.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Hatua tatu mwanzoni zinazofuatwa na siku tano, na hatua tatu mwishoni zinazofuatwa na siku tano. Kuanzia hapo na kuendelea, simulizi linahusu umati mkubwa, kwa kuwa ukuhani umewekwa kuwa bendera ya wale mia arobaini na nne elfu. Siku saba za Sikukuu ya Vibanda ni kipindi cha Mataifa. Tukiyaacha pembeni nyakati za Mataifa zinazaanza katika sheria ya Jumapili, na tukiyaacha pia siku tatu na nusu zilizomalizika mwaka 2023, tunaliona hekalu la wale mia arobaini na nne elfu likiwakilishwa ndani ya siku hamsini za majira ya Pentekoste kuanzia tarehe 31 Desemba 2023 hadi sheria ya Jumapili inayokuja hivi karibuni.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Siku tano tangu ufufuo kwa wanawali, na siku thelathini zinazofuatia kwa makuhani. Kisha siku tano za ujumbe wa tarumbeta kutoka kwa wanawali, zinazohitimishwa na kupaa kwao wakati siku arobaini zinapokamilika, kisha siku tano hadi hukumu, kisha siku tano hadi sheria ya Jumapili. Kama ishara ya wanawali, nambari "5" inaonyesha nyayo za wale mia na arobaini na nne elfu, ambao ni wanawali na ambao pia ni makuhani.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Katika kipindi cha siku thelathini za mafundisho, muhuri wa mwisho na wa saba unaondolewa, na ni katika kipindi hicho ndipo Miller anaona vito vikirejeshwa. "Njoo uone" ni ishara inayotokana na mihuri minne ya kwanza, hivyo muhuri wa saba ulipofunguliwa, Miller akaambiwa "njoo uone," lakini malaika wote mbinguni wakaangalia tu kwa ukimya. Ndoto ya Miller inatambua kutiwa muhuri kwa vito ambavyo ni elfu mia arobaini na nne, huku pia ikitambua vito ambavyo ni ujumbe wa Kilio cha Usiku wa Manane. Ujumbe huo huwapa wanawali ile nguvu inayotekeleza kutiwa muhuri, na yule mtu wa kifagio cha vumbi humtambulisha Yule anayedhibiti wajumbe na ujumbe.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

Mwaka 2024 unawakilisha mtihani wa msingi, na sasa mwaka 2026 mtihani wa hekalu umewadia. Sasa tuko katika kipindi cha siku thelathini ambapo Kristo anafundisha, na kutokutambua ukweli huu ni mauti.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Utambuzi wa ujumbe na mjumbe ulikuwa kipengele cha mtihani wa msingi uliowakilishwa na Roma katika kuthibitisha maono, na ni kipengele cha simulizi la Eliya na Ahabu.

> And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

> Na katika mwaka wa thelathini na nane wa Asa mfalme wa Yuda, Ahabu mwana wa Omri akaanza kutawala juu ya Israeli; na Ahabu mwana wa Omri akatawala juu ya Israeli katika Samaria miaka ishirini na miwili. Naye Ahabu mwana wa Omri akafanya yaliyo maovu machoni pa Bwana kuliko wote waliomtangulia. Ikawa, kana kwamba ilikuwa ni jambo dogo kwake kuenenda katika dhambi za Yeroboamu mwana wa Nebati, akatwaa mke, Yezebeli binti Ethbaali mfalme wa Wasidoni, akaenda akamtumikia Baali, akamsujudia. Akaijengea madhabahu Baali katika nyumba ya Baali aliyoijenga katika Samaria. Naye Ahabu akafanya Ashera; Ahabu akazidi kumkasirisha Bwana, Mungu wa Israeli, kuliko wafalme wote wa Israeli waliomtangulia. Katika siku zake Hieli Mbetheli akaujenga Yeriko; aliweka msingi wake kwa Abiramu mzaliwa wake wa kwanza, na akaisimamisha milango yake kwa Segubu mwanawe mdogo, sawasawa na neno la Bwana alilolinena kwa kinywa cha Yoshua mwana wa Nuni. Naye Eliya Mtishbi, aliyekuwa miongoni mwa wakaaji wa Gileadi, akamwambia Ahabu, Aishivyo Bwana, Mungu wa Israeli, ambaye ninasimama mbele zake, hatakuwa na umande wala mvua miaka hii, ila kwa neno langu. 1 Wafalme 16:29-17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Nambari zinazohusishwa na Ahabu zinachangia muktadha wa kifungu hiki. “Thelathini na nane” inawakilisha “kuinuka.” Waisraeli waliagizwa “kuinuka” na kuingia katika Nchi ya Ahadi katika mwaka wa thelathini na nane.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Sasa inukeni, nikasema, na vukeni bonde la Zeredi. Nasi tukavuka bonde la Zeredi. Na muda tulioutumia tangu tulipotoka Kadeshi-Barnea hata tulipovuka bonde la Zeredi ulikuwa miaka thelathini na minane; hata kizazi chote cha wenye vita kilipoisha miongoni mwa jeshi, kama Bwana alivyowaapia. Kumbukumbu la Torati 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Yesu alimponya yule mtu kiwete mwenye umri wa miaka thelathini na minane alipomwambia, “Inuka.”

> And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

> Na palikuwapo mtu fulani aliyekuwa na ugonjwa kwa muda wa miaka thelathini na minane. Yesu alipomwona amelala hapo, naye akajua ya kuwa amekuwa katika hali hiyo kwa muda mrefu, akamwambia, Wataka kuwa mzima? Yule mgonjwa akamjibu, Bwana, sina mtu wa kunitia birikani maji yanapotibuka; bali wakati nijaapo, mwingine hushuka kabla yangu. Yesu akamwambia, Inuka, chukua godoro lako, utembee. Mara yule mtu akawa mzima, akachukua godoro lake, akatembea; na siku ile ilikuwa Sabato. Yohana 5:5-9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Josiah Litch alitoa utabiri mwaka 1838, ambao aliuboresha mwaka 1840. Mwaka wa thelathini na nane anaourejelea Musa katika Kumbukumbu la Torati pia ulikuwa mwaka wa arobaini. Mchakato wa hatua mbili wa Josiah Litch uliakisi uamsho wa hatua mbili wa mwenye jina moja naye, mfalme Yosia. Nambari 38 na 40, katika uhusiano wao, zinawakilisha kuinuka, jambo ambalo ndilo huwafikia wale mashahidi wawili wanapoinuliwa juu hadi mawinguni.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Kwa Litch, kuinuliwa kulitimizwa kupitia ujumbe wa Uislamu wa ole wa pili. Kuinuliwa kunakowekwa alama na kupaa kwa Kristo kunakuja baada ya ujumbe wa tarumbeta wa Uislamu. Hatua mbili za kwanza za alama ya njia ya tarumbeta, kupaa, na hukumu ziliwakilishwa kwa mfano na Litch, ambaye hatua zake mbili ziliwakilishwa kwa mfano na uamsho na matengenezo ya hatua mbili ya mfalme Yosia. Katika Kumbukumbu la Torati amri ilikuwa kuinuka na kuingia katika Nchi ya Ahadi, na kuinuliwa kwa bendera katika sheria ya Jumapili ni ahadi ile ile.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Ahabu alitawala miaka ishirini na miwili; kwa hivyo, utawala wake unaangukia katika kipindi ambacho Uungu umeunganishwa na ubinadamu, ambacho ndicho kipindi cha siku thelathini kinachotangulia ujumbe wa parapanda. Ahabu ni Trump, ambaye atamwoa Yezebeli katika wakati ujao wa karibu sana. Katika kipindi cha Trump, ni Eliya peke yake aliye na ujumbe wa mvua. Jambo hili ni la msingi, kwa kuwa harakati ya wale mia arobaini na nne elfu ni harakati ya mbinu ya mstari juu ya mstari; na mbinu hiyo imejengwa juu ya kweli ya msingi kwamba harakati ya matengenezo ya wale mia arobaini na nne elfu imetolewa kielelezo na kila harakati ya matengenezo ya historia takatifu. Katika kila mojawapo ya harakati hizo, viongozi walikuwa sehemu ya mchakato wa kujaribiwa. Kila mara.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Ahabu ni mfalme wa saba kuanzia Yeroboamu, na tumeonyesha mara kwa mara jinsi Ahabu anavyowakilisha dola wakati wa mzozo wa sheria ya Jumapili. Tumeonyesha jinsi kanisa la Waadventista wa Sabato lililo katika hali ya Laodikia lilivyojenga upya Yeriko mwaka 1863, na kuigharimu familia ya White wana wao wa kwanza na wa mwisho, na likawa kielelezo cha Yeriko wakati wa sheria ya Jumapili. Mwaka 1863 ni kielelezo cha sheria ya Jumapili.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Kifungu hiki kimejaa ishara za kifumbo zinazoitambulisha kipindi hicho kuwa ni wakati wa kutiwa muhuri kwa elfu mia moja arobaini na nne; na katika kipindi hicho, kukataa uelewa wa Miller kuhusu ukweli uliowekwa juu ya ubao wa 1843 wa Habakuki ni uasi wa kimsingi, unaojumuisha kupuuza mjumbe aliyechaguliwa na Mungu chini ya kisingizio kilekile kama cha waasi wa Kora na waasi wa mwaka 1888, ambao walidai kwamba kusanyiko lote ni takatifu.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Sasa tuko katika jaribio la hekalu, wakati madirisha ya mbinguni yanafunguliwa pamoja na mlango wa enzi. Mlango huo wa enzi unaweka alama ya mpito kwa makuhani kutoka Laodikia hadi kwa makuhani wa Filadelfia. Unaashiria utenganisho wa vito bandia na vile halisi vya ndoto ya Miller. Madirisha hayo yanabainisha laana au baraka. Malaki sura ya tatu inaweka msingi wa jaribio hilo juu ya kurudi. Ndoto ya Miller inasisitiza urejesho wa ukuhani pamoja na ujumbe. Ufunuo kumi na tisa unabainisha jeshi la Bwana linaloinuliwa wakati utabiri wa ujumbe wa tarumbeta wa Uislamu unapotimia.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Jaribio linalotangulia kipimo cha litmusi cha ujumbe wa tarumbeta ni la pili, nalo ni jaribio la hekalu. Ndoto ya Miller hutoa uwili, ambao daima huhusishwa na jaribio la pili, kwa kuwa ndoto ya Miller hutumia vito kama ujumbe na pia wajumbe. Jaribio la hekalu linahusisha utekelezaji wa mbinu ya mstari juu ya mstari ya mvua ya mwisho. Linahitaji makuhani waone hekalu katika mistari mbalimbali ya unabii ili kuoanisha ujumbe. Sanduku kubwa zaidi la mtu mwenye brashi ya vumbi ndilo hekalu la wale 144,000, na nyumba ya hazina ya Malaki ni sawasawa. Moyo wa samani za hekalu ni Sanduku la Agano, ambalo makerubi wanaofunika hulitazama daima, hivyo kusisitiza lengo kuu la viumbe wote watakatifu. Wale watakatifu katika historia hii wanapaswa kuuelekea hekalu na kutazama kwa makini ndani ya Sanduku la Agano.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Hekalu la elfu mia arobaini na nne ndilo mada ya Walawi sura ya ishirini na tatu, nalo linaonesha mstari wa kihistoria uliotimizwa katika wakati wa Kristo kwa kile ambacho Dada White anakita “majira ya Pentekoste.” Kuanzia ufufuo hadi Pentekoste, au kuanzia Desemba 31, 2023 hadi sheria ya Jumapili, mstari wa kinabii wa Walawi sura ya ishirini na tatu unawakilisha hekalu la elfu mia arobaini na nne. Historia hiyo huanza kwa alama ya njia yenye hatua tatu ikifuatiwa na siku tano, nayo huishia kwa alama ya njia yenye hatua tatu ikifuatiwa na siku tano. Katikati ya historia za Alfa na Omega kuna siku thelathini za kutiwa muhuri kwa makuhani. Mstari huo wa jumla huanza kwa Sabato ya siku ya saba na kuishia kwa Sabato ya mwaka wa saba. Katika ngazi hii, hekalu la elfu mia arobaini na nne ni safina itakayobeba nafsi nane hadi dunia iliyofanywa upya, tena pia ni Sanduku la Agano linalofunikwa na malaika wawili, kama vile Sabato mbili zinavyolitia kivuli hekalu la ukuhani la elfu mia arobaini na nne linalowakilishwa na majira ya Pentekoste.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Mambo ya Walawi sura ya ishirini na tatu inahusu ukuhani wa laki moja na elfu arobaini na nne wakati wa dhihirisho la mwisho la majira ya Pentekoste, ambayo yalianza katika ufufuo wa Kristo na yakaendelea hadi siku hamsini baadaye katika Siku ya Pentekoste. Majira ya Pentekoste yanabainishwa wakati aya ishirini na mbili za kwanza za Mambo ya Walawi sura ya ishirini na tatu zinapowekwa sambamba na aya ishirini na mbili za mwisho. Ndoto ya William Miller inaonyesha kwamba vito vya neno la Mungu ni ujumbe pamoja na wajumbe.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> Nimekuwa na fursa za thamani za kupata uzoefu. Nimepata uzoefu katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Malaika wanaonyeshwa wakiruka katikati ya mbingu, wakilitangazia dunia ujumbe wa onyo, na wenye athari ya moja kwa moja kwa watu wanaoishi katika siku za mwisho za historia ya dunia hii. Hakuna anayesikia sauti ya malaika hawa, kwa kuwa ni ishara inayowakilisha watu wa Mungu wanaofanya kazi kwa maelewano na ulimwengu wa mbingu. Wanaume na wanawake, waliotiwa nuru na Roho wa Mungu, na waliotakaswa kupitia kweli, hutangaza jumbe tatu kwa mpangilio wao. Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Malaika ni ishara za watu wa Mungu wanaotangaza ujumbe unaowakilishwa na malaika huyo.

> “Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

> Wakati ni mfupi. Ujumbe wa malaika wa kwanza, wa pili, na wa tatu ndio ujumbe unaopaswa kutolewa kwa ulimwengu. Hatusikii kwa maana halisi sauti ya hao malaika watatu, bali malaika hawa katika Ufunuo wanawakilisha watu ambao watakuwa juu ya nchi na watatoa ujumbe huu.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> Yohana aliona 'Malaika mwingine akishuka kutoka mbinguni, akiwa na nguvu kuu; na dunia yote ikang'aa kwa utukufu wake.' Ufunuo 18:1. Kazi hiyo ni sauti ya watu wa Mungu ikitangaza ujumbe wa onyo kwa ulimwengu. The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Malaika wanawakilisha watu wanaotoa ujumbe unaowakilishwa na hao malaika. William Miller anawakilishwa kinabii katika matumizi mengi. Moja ya matumizi hayo ni kwamba Miller anawakilishwa na unabii wa kwanza na wa mwisho wa wakati alioungozwa kuutangaza. Nyakati saba, yaani miaka 2,520, iliyomalizika mwaka 1798, ilikuwa ugunduzi wa alfa wa Miller; na utakaso wa patakatifu mwishoni mwa jioni na asubuhi elfu mbili na mia tatu, tarehe 22 Oktoba 1844, ulikuwa ugunduzi wa omega wa Miller. Historia ya Wamillerite inawakilishwa kuanzia 1798 hadi 1844, na ingawa ilikuwa historia ya malaika wa kwanza na wa pili, inaitwa kwa jina la mjumbe wa historia hiyo. Historia ya Wamillerite inabainisha kwamba Miller alikuwa “sauti” iliyohubiri ujumbe wa malaika wa kwanza na wa pili, na kwamba malaika wa kwanza alitangaza mwanzo wa hukumu tarehe 22 Oktoba 1844, na malaika wa kwanza aliwasili wakati wa mwisho mwaka 1798, katika hitimisho la “nyakati saba” za kutawanywa kwa ufalme wa Israeli. Miller ni ishara ya unabii wa miaka 2,520 pamoja na unabii wa miaka 2,300.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Alama ya kwanza ya njia ya mwaka 1798 ilitangaza kwamba hukumu ingeanza miaka 2,300 ilipoisha tarehe 22 Oktoba 1844. Kisha Bwana akafunua nuru ya Sabato ya siku ya saba, na kusudi lake lilikuwa kukamilisha kazi; kwa hiyo alijaribu kufunua nuru zaidi juu ya nyakati saba mwaka 1856, lakini uasi ukaonekana badala ya imani. Nyakati saba ni alfa ya historia ya Wamileraiti, na miaka 2,300 ni omega.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Nyakati saba zinawakilishwa na Sabato ya mwaka wa saba, na miaka elfu mbili na mia tatu inawakilishwa na Sabato ya siku ya saba. Historia ya Wamileraiti inawakilishwa na mwaka 1798 na mwaka 1844, na mwaka 1798 unawakilisha nyakati saba, na mwaka 1844 unawakilisha miaka elfu mbili na mia tatu. Sabato hizo mbili ndizo mabano mawili ya historia iliyowakilishwa katika Mambo ya Walawi sura ya ishirini na tatu. Sabato hizo mbili zinawakilisha ujumbe miwili unaoungana kuwa ujumbe mmoja. Ujumbe huo miwili unawakilisha Wamileraiti, kwa kuwa watu wanaoutangaza ujumbe huo wanawakilisha malaika wanaoashiria ujumbe huo. Mwaka 1798 malaika wa kwanza aliwasili, na mwaka 1844 malaika wa tatu aliwasili.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Mambo ya Walawi ishirini na tatu lina sikukuu saba na mikutano mitakatifu saba, ingawa si kila sikukuu ni mkutano mtakatifu, wala kinyume chake. Sikukuu zote huangukia kati ya mkutano mtakatifu wa kwanza na ule wa mwisho—yaani, Sabato ya siku ya saba mwanzoni na Sabato ya mwaka wa saba mwishoni. Historia ya sikukuu hizo imewekewa mipaka na Sabato hizo mbili zinazowakilisha William Miller na Wamillerite.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Mistari ishirini na miwili ya kwanza na ishirini na miwili ya mwisho ya Mambo ya Walawi sura ya ishirini na tatu inapoletwa pamoja, msimu wa Pentekoste hutambulika. Muundo unaoanzishwa kwa kuunganisha mistari ni wa Kimungu kabisa. Msimu wa Pentekoste wa muundo huo unaonyesha kwa uwazi hatua tatu za malaika watatu. Msimu huo hubeba sahihi ya "Kweli." Hubeba sahihi ya Alfa na Omega. Hubeba sahihi ya Palmoni. Humwongoza mwanafunzi hadi kiini cha Patakatifu pa Patakatifu. Hubainisha hekalu la mia moja na arobaini na nne elfu. Hufika hadi dunia iliyofanywa upya.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Hii kweli ya Walawi ishirini na tatu sasa inavuliwa muhuri katika uhusiano na jaribio la hekalu linalotangulia jaribio la lakmusi na jaribio la tatu. Malaika wa tatu alikuja mnamo 1844, kisha tena mnamo 9/11 na tena mnamo 2023. Wakati malaika wa tatu alipowasili mwaka 1844, waaminifu walipaswa kwa imani kumfuata Kristo kuingia katika Patakatifu pa Patakatifu. Walawi ishirini na tatu ni njia inayoelekea katika Patakatifu pa Patakatifu na inawakilisha kipengele cha jaribio la hekalu. Yohana aliambiwa apime hekalu, na pia waabuduo waliomo humo.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Sanduku la vito la Miller ni Hekalu, na vito ni waabuduo waliomo humo. Ghala la Malaki ni Hekalu, na zaka ni waabuduo waliomo humo. Msimu wa Pentekoste, kama unavyowakilishwa katika matumizi ya kanuni ya mstari juu ya mstari katika Mambo ya Walawi ishirini na tatu, unawakilisha Hekalu la mia arobaini na nne elfu. Kwa moja kwa moja zaidi, linaonyesha Sanduku la Agano, pamoja na makerubi wa kufunika wakiyatazama Amri Kumi, fimbo ya Haruni iliyochipua, na chungu cha dhahabu chenye mana.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Makerubi wa kufunika ni malaika, na malaika huwakilisha ujumbe pamoja na mjumbe. Ujumbe wa alfa katika Walawi ishirini na tatu ni Sabato ya siku ya saba, na ujumbe wa omega ni Sabato ya mwaka wa saba. Vyote viwili ni ujumbe, na pia ndivyo ujumbe wa alfa na wa omega wa William Miller na Wamilleraiti, ambapo utimilifu wa "mara saba," mnamo 1798, ulikuwa ishara ya Sabato ya mwaka wa saba, na mnamo 1844, Mungu aliwaongoza watu Wake kuingia Patakatifu pa Patakatifu, ambako waligundua Sabato ya siku ya saba. Sabato hizo mbili ndizo makusanyiko matakatifu ya kwanza na ya mwisho katika Walawi ishirini na tatu, na msimu wa Pentekoste umewekwa kati yao wawili, kama vile sanduku lilivyowekwa kati ya makerubi wawili wa kufunika.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Hekalu linapaswa kupimwa, na hilo linahusisha kuacha kando ua wa nje uliotolewa kwa Mataifa. Wakati wa sheria ya Jumapili, hukumu ya nyumba ya Mungu hukoma, na hukumu ya Mataifa huanza. Nyakati za Mataifa zilikoma mwaka 1798, mwishoni mwa miaka 1,260, na mwishoni mwa siku tatu na nusu (ishara ya 1,260), Yohana alipaswa kuacha kando ua wa nje.

> 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. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Na nikapewa mwanzi mfano wa fimbo; na yule malaika akasimama, akasema, Inuka, ukapime hekalu la Mungu, na madhabahu, na wale wanaoabudu humo. Lakini ua lililo nje ya hekalu uache, wala usilipime; kwa maana limekabidhiwa kwa Mataifa; nao wataukanyaga mji mtakatifu chini ya miguu kwa miezi arobaini na miwili. Ufunuo 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Ua hilo lilipaswa kuachwa, kwa maana lilipewa kwa Mataifa, ambao walilikanyaga chini ya miguu kwa siku tatu na nusu, au miezi arobaini na miwili.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Nao wataanguka kwa makali ya upanga, na watapelekwa mateka katika mataifa yote; na Yerusalemu utakuwa ukikanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Nyakati za Mataifa zilitimia mwaka 1798, wakati muhuri wa kitabu cha Danieli ulipofunguliwa.

> “In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

> "Katika hekalu la Yerusalemu, ukuta mfupi ulitenganisha ua wa nje na sehemu nyingine zote za jengo hilo takatifu. Juu ya ukuta huu palikuwa na maandishi katika lugha mbalimbali, yakibainisha kwamba Wayahudi peke yao ndio waliokuwa wakiruhusiwa kuvuka mpaka huu. Kama mtu wa Mataifa angejithubutu kuingia katika ua wa ndani, angeutia unajisi hekalu, naye angelipa kwa maisha yake. Lakini Yesu, Mwasisi wa hekalu na huduma yake, aliwavuta watu wa Mataifa kwake kwa kifungo cha huruma ya kibinadamu, ilhali neema yake ya kiungu iliwaletea wokovu ambao Wayahudi waliukataa." The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

Desemba 31, 2023 ilihitimisha siku tatu na nusu za kinabii kutoka kwa kukatishwa tamaa la Julai 18, 2020. Miaka mitatu na nusu hiyo inabainisha kwamba wakati huo ujumbe wa kinabii ungefunuliwa, na kwamba nyakati za Mataifa zilikuwa zimetimia, na zikaachwa nje ya kipimo cha hekalu na waabuduo waliomo humo. Katika sheria ya Jumapili, ambayo katika majira ya Pentekoste ilikuwa Siku ya Pentekoste, hukumu hupitishwa juu ya Mataifa. Tunapoacha nyakati za Mataifa katika kupima hekalu la mia na arobaini na nne elfu, tunabaini kwamba kuanzia Desemba 31, 2023 hadi sheria ya Jumapili ndilo hekalu.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Ushuhuda wa hekalu ni kwamba limeinuliwa kwa hatua mbili; kwanza msingi huwekwa, kisha hekalu hutambuliwa kuwa limekamilika wakati jiwe la msingi lililokataliwa, kwa ajabu, linakuwa jiwe kuu la pembe. Msingi uliwekwa wakati Israeli ya kale ilipotoka Babeli katika historia ya amri ya kwanza, na hekalu likakamilika katika historia ya amri ya pili, lakini kabla ya amri ya tatu. Jaribio la msingi lilitokea mwaka 2024, na sasa tuko katika jaribio la hekalu. Jaribio hilo la hekalu linakoma katika jaribio la tatu na kipimo tosha, na jaribio la hekalu linawataka watu wa Mungu kupima hekalu.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Hekalu katika Walawi sura ya ishirini na tatu huinuliwa kuanzia tarehe 31 Desemba 2023 hadi sheria ya Jumapili, na ndani ya historia hiyo ya kinabii, mitihani mitatu ambayo daima hutokea unabii unapoondolewa muhuri inawakilishwa. Ya mwisho kati ya mitatu hiyo ni kipimo cha lakmusi, ambacho kiliwakilishwa na mkutano wa kambi wa Exeter. Katika mkutano huo, aidha ulihudhuria mikutano katika hema ambako Mzee Snow aliwasilisha mara mbili ujumbe wake wa Kilio cha Usiku wa Manane cha kweli, au ulihudhuria mikutano ya kihisia na isiyo na uwiano kule katika hema la Watertown. Mikutano ilipoisha, ujumbe wa Kilio cha Usiku wa Manane cha kweli ulienea kama wimbi kubwa la bahari. Exeter ulikuwa kipimo cha lakmusi, na kipimo cha lakmusi kinawakilisha kutiwa muhuri.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Mkutano wa kambi wa Exeter ulitanguliwa kwa mfano na kuingia kwa ushindi kwa Kristo mjini Yerusalemu, na Lazaro aliongoza punda aliyempanda Yesu. Kifo cha Lazaro kilikuwa tamaa iliyovunjika ya tarehe 18 Julai 2020, lakini yeye pia alikuwa muujiza wa kilele wa Kristo na “muhuri” wa Uungu Wake.

> “Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

> Kama Kristo angekuwa katika chumba cha mgonjwa, Lazaro asingekufa; kwa maana Shetani hangekuwa na mamlaka juu yake. Mauti yasingeweza kulenga mshale wake kwa Lazaro mbele ya Mtoaji wa uzima. Kwa hiyo Kristo alibaki mbali. Alimruhusu adui atumie nguvu zake, ili apate kumrudisha nyuma, akiwa adui aliyeshindwa. Alimruhusu Lazaro apitie chini ya utawala wa mauti; na wale dada walioteseka wakaona ndugu yao akiwekwa kaburini. Kristo alijua kwamba walipoutazama uso wa ndugu yao aliyekufa, imani yao katika Mkombozi wao ingejaribiwa kwa ukali. Lakini alijua kwamba kwa sababu ya mapambano waliyokuwa wakipitia sasa, imani yao ingeng'aa kwa nguvu kuu zaidi. Aliteseka kila uchungu wa huzuni waliouvumilia. Upendo wake kwao haukupungua kwa sababu alikawia; bali alijua kwamba, kwa ajili yao, kwa ajili ya Lazaro, kwa ajili yake mwenyewe, na kwa ajili ya wanafunzi wake, kulikuwa na ushindi wa kupatikana.

> “‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

> ‘Kwa ajili yenu,’ ‘ili mpate kuamini.’ Kwa wote wanaonyoosha mikono kuugusa mkono wa Mungu unaowaongoza, wakati wa kukatishwa tamaa kuliko wote ndio wakati ambapo msaada wa kimungu uko karibu zaidi. Wataikumbuka kwa shukrani sehemu ya giza kuliko zote ya njia yao. ‘Bwana anajua jinsi ya kuwaokoa wacha Mungu,’ 2 Petro 2:9. Kutoka katika kila kishawishi na kila mtihani atawatoa wakiwa na imani iliyo imara zaidi na uzoefu ulio tajiri zaidi.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> Katika kuchelewesha kwenda kwa Lazaro, Kristo alikuwa na kusudi la huruma kwa wale ambao hawakuwa wamempokea. Alikawia, ili kwa kumfufua Lazaro kutoka kwa wafu awape watu wake wakaidi wasioamini ushahidi mwingine kwamba kwa kweli Yeye alikuwa 'ufufuo, na uzima.' Alisita kukata tamaa kabisa juu ya watu, kondoo maskini waliotangatanga wa nyumba ya Israeli. Moyo wake ulikuwa ukivunjika kwa sababu ya kutotubu kwao. Katika rehema yake alikusudia kuwapa ushahidi mmoja zaidi kwamba Yeye ndiye Mrejeshaji, Yule ambaye peke yake angeweza kuleta uzima na kutokufa wazi. Huu ulikuwa uwe ushahidi ambao makuhani wasingeweza kuutafsiri vibaya. Hii ndiyo ilikuwa sababu ya kukawia kwake kwenda Bethania. Muujiza huu wa kilele, kumfufua Lazaro, ulikuwa uweke muhuri wa Mungu juu ya kazi yake na juu ya dai lake la uungu. Shauku ya Enzi, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Kuingia kwa ushindi kulianza kwa kufunguliwa kwa punda ili Kristo apande juu yake.

> And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

> Walipokaribia Yerusalemu, wakafika Bethfage, kwenye Mlima wa Mizeituni, ndipo Yesu akawatuma wanafunzi wawili, akawaambia, Nendeni katika kijiji kilicho mbele yenu, mara mtamkuta punda amefungwa, na mwanapunda pamoja naye; wafungueni, mniletee. Na mtu akiwaambia neno lolote, mtasema, Bwana anawahitaji; na mara atawaruhusu waende. Haya yote yakatendeka ili litimie lile lililonenwa na nabii, akisema, Mwambieni binti Sayuni, Tazama, mfalme wako anakuja kwako, mnyenyekevu, ameketi juu ya punda, na juu ya mwanapunda, mtoto wa punda. Nao wanafunzi wakaenda, wakafanya kama Yesu alivyowaamuru. Mathayo 21:1-6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Ujumbe wa Kilio cha Usiku wa Manane uliungana na ujumbe wa malaika wa pili uliokuja wakati wa kuvunjika kwa tumaini la kwanza. Katika siku za Kristo, kuvunjika huko kulikuwa kifo cha Lazaro, na kwa wafuasi wa Miller kulikuwa ni kushindwa kutimia kwa utabiri wa 1843, kulikojitokeza tarehe 19 Aprili 1844. Matukio hayo mawili ya kuvunjika kwa tumaini yanawakilisha tarehe 18 Julai 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Katika majira ya Pentekoste yanayowakilishwa na Walawi sura ya ishirini na tatu, kipimo cha lakmusi kinawakilishwa na alama tatu za njia: Sikukuu ya Baragumu, Kupaa kwa Kristo, na Siku ya Upatanisho. Hatua hizo tatu zinawakilisha kipimo cha lakmusi kuhusiana na majaribio mawili ya kwanza ya msingi na hekalu. Hatua hizo tatu huja siku tano kabla ya sheria ya Jumapili ya Pentekoste, na zinawakilisha kuinuliwa kwa wale elfu mia arobaini na nne kama bendera. Wakipita kipimo cha lakmusi, wanainuliwa; wasipokipita, wanapulizwa nje ya madirisha ya ndoto ya Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Hatua ya tatu ya kutiwa muhuri ni Siku ya Upatanisho, na inawakilisha kufutwa kwa dhambi. Hatua ya pili ni kuinuliwa kwa sadaka ya Walawi ya Malaki, na hatua ya kwanza ni ujumbe wa tarumbeta. Tangu mwaka 1844 wanadamu wamekuwa wakiishi katika historia ya kupigwa kwa tarumbeta ya saba. Ujumbe wa nje wa tarumbeta ya saba ni ujumbe wa ole wa tatu wa Uislamu, na ujumbe wa ndani wa tarumbeta ya saba ni kazi ya Kristo ya kuunganisha Uungu Wake na ubinadamu wa wale mia moja arobaini na nne elfu.

We will continue in the next article.

Tutaendelea katika makala ijayo.

> “In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

> Katika maandishi ya manabii zimechorwa taswira za matukio ambayo, ijapokuwa ni kongwe kwa umri, hutujia katika upya na nguvu za ufunuo mpya. Kwa imani tunaelewa kwamba kumbukumbu hizi za matendo ya Mungu kwa watu wake katika enzi zilizopita zimehifadhiwa ili tupate kubaini mafunzo ambayo Mungu anataka kutufundisha kwa njia ya uzoefu wa nyakati za sasa.

> “Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

> Kwa kuwa tunaishi katika kipindi chenye uzito usiopungua kile kilichokuwa kabla tu ya ujio wa pili wa Kristo, tunahitaji kuwa waangalifu kwa namna ya pekee ili kuepuka kufanya makosa yanayofanana na yale yaliyofanywa na Wayahudi waliokuwa wakiishi wakati wa ujio wa kwanza wa Kristo.

> “Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

> Kama vile viongozi wa Kiyahudi, ambao kwa taratibu walibuni mfumo rasmi wa ibada, ambamo umuhimu wa mambo yasiyo ya msingi ulitukuzwa kupita kiasi, baadhi ya watu sasa wako katika hatari ya kutoziona tena kweli muhimu zinazohusu kizazi hiki, na kutafuta yale yaliyo mapya, ya ajabu, yanayokonga nyoyo.

> “There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

> Kuna haja ya kuenzi kanuni zilizotukuka. Wale wanaotafuta na kutetea mawazo ya kufikirika wanapaswa kufundishwa kweli ni nini kabla ya kujaribu kuwafundisha wengine. Nadharia na dhana zilizobuniwa na wanadamu hazipaswi kutafutwa kama kweli.

> “There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

> Wapo wengi walio waaminifu kwa kanuni, thabiti kama chuma; na hawa watasaidiwa na kubarikiwa; kwa maana wanalia kati ya ukumbi na madhabahu, wakisema, ‘Uwarehemu watu wako, Ee Bwana, wala usiutoe urithi wako kwa fedheha.’ Lazima tuyaache kanuni za msingi za ujumbe wa malaika wa tatu zisimame wazi na dhahiri. Nguzo kuu za imani yetu zitaweza kuhimili uzito wote unaoweza kuwekwa juu yao.

> “In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

> Katika enzi hii ya upotovu, ya kuota ndoto za mchana na kutangatanga kwa mawazo, tunahitaji kujifunza misingi ya kwanza ya mafundisho ya Kristo. Tujitahidi tuweze kusema pamoja na mtume, ‘Hatujafuata hadithi zilizobuniwa kwa ujanja tulipowajulisheni ninyi uwezo na kuja kwa Bwana wetu Yesu Kristo.’ Bwana anatuita tufuate kanuni za juu na tukufu.

> “Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

> Kweli, ile kweli ya sasa, ni hasa kama Neno la Mungu linavyoionyesha. Bwana ataka watu wake wajiepushe na mambo yote ya ziada yasiyo ya lazima, na kila kitu kinachoelekea kwenye ufumbo wa kiroho. Wale wanaojaribiwa kuzama katika mafundisho ya kubuni na ya kufikirika, wachimbe kwa kina katika machimbo ya kweli ya mbinguni, na wajipatie hazina inayoleta uzima wa milele kwa yule aipokeaye. Ndani ya Neno mna kweli za thamani kuu kuliko zote. Hizi zitapatikana na wale wanaosoma kwa bidii na kwa moyo wa dhati; kwa maana malaika wa mbinguni wataongoza utafutaji huo.

> “Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

> Akiwahusu wale wanaoishi sasa duniani, Paulo alitamka: "Wakati utafika ambapo hawatayastahimili mafundisho yenye afya, bali kwa kufuata tamaa zao wenyewe watajikusanyia walimu, wakiwa na masikio yanayowasha; nao watageuza masikio yao kutoka kwa ile kweli, na watageukia hadithi za uongo."

> “How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

> Ni la maana kiasi gani, la kutikisa moyo kiasi gani, lile agizo alilolitoa Paulo wakati alipotabiri kuhusu wale ambao hawatavumilia mafundisho yenye uzima: ‘Nakuagiza, basi, mbele za Mungu, na Bwana Yesu Kristo, atakayewahukumu walio hai na wafu, kwa kufunuliwa kwake na kwa ufalme wake: Hubiri neno; uwe tayari wakati ufaao na wakati usiofaa; karipia, kemea, himiza kwa uvumilivu wote na kwa mafundisho.’

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> Wale walio na ushirika na Mungu wanatembea katika nuru ya Jua la Haki. Hawamwaibishi Mkombozi wao kwa kuharibu mwenendo wao mbele za Mungu. Nuru ya mbinguni inawaangazia. Wanapokaribia mwisho wa historia ya dunia hii, maarifa yao ya Kristo, na ya unabii unaomhusu, yanaongezeka sana. Wana thamani isiyo na kifani machoni pa Mungu; kwa kuwa wako katika umoja na Mwana wake. Kwao neno la Mungu lina uzuri wa kupita kiasi na upendeza wa ajabu. Wanaona umuhimu wake. Kweli inafunuliwa kwao. Fundisho la umwilisho linavikwa mng’aro mpole. Wanaona kwamba Maandiko ndiyo ufunguo unaofungua mafumbo yote na kutatua matatizo yote. Wale ambao wamekuwa wakikataa kupokea nuru na kutembea katika nuru hawataweza kuelewa fumbo la utauwa, bali wale ambao hawakusita kuuchukua msalaba na kumfuata Yesu, wataona nuru katika nuru ya Mungu. The Southern Watchman, Aprili 4, 1905.

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