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

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Namba Kumi na Sita

Number Sixteen

Nambari Kumi na Sita

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Samahani kwa kutumia maneno mengi kabla ya kuanza mada kuu. Nataka kuweka baadhi ya mistari ya kinabii mahali pake, ambayo ni sehemu muhimu za mantiki ninayokusudia kutumia tutakapolichunguza moja kwa moja kitabu cha Joel. Nimetaja hapo awali kwamba neno la Kiebrania linalotafsiriwa kama “kukatwa” katika kitabu cha Joel linapata chimbuko lake katika njia ya dhabihu ya kuidhinisha agano katika siku za Abraham.

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

> Amkeni, enyi walevi, na lieni; na pigeni yowe, enyi wote wanywaji wa mvinyo, kwa sababu ya mvinyo mpya; kwa maana imekatwa kutoka vinywani mwenu. Yoeli 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Neno la Kiebrania "cut off" ni H3772, nalo ni mzizi wa asili unaomaanisha 'kukata (kuondoa, kuangusha au kukata katika vipande); kwa kuashiria kuharibu au kuteketeza; hasa kufanya agano (yaani, kuunda muungano au makubaliano, hapo awali kwa kukata nyama na kupita kati ya vipande).'

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Ninatambua kwamba kwa mujibu wa Strong, "cut off" ni "mzizi wa asili" katika maana ya kisarufi. Hayo yakisemwa, kitendo cha kukata kinachohusishwa na agano na Ibrahimu huonyesha kwamba mwanga wa agano umeambatanishwa na neno, na kwamba mwanga huo umewekwa bayana katika mzizi wake wa kihistoria wa asili. "Cut" kwa muktadha wa historia ya agano ni ishara ya kinabii inayotegemea mizizi yake ya asili, na pia inatambuliwa kisarufi kuwa mzizi wa asili.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Tamko katika aya ya tano si tu kubainisha kwamba hawana ujumbe wa mvua ya mwisho, kama unavyowakilishwa na "divai mpya", bali pia kwamba wanakataliwa hapo hapo kama watu wa agano la Mungu, watu wa agano wanaofuatilia "mizizi yao ya awali" hadi kwa Ibrahimu.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Kizazi kilichokufa jangwani kwa muda wa miaka arobaini, kilifuatilia mizizi yake ya asili hadi kwa Ibrahimu, yaani baba wa mataifa mengi. Kizazi kilichoingia Nchi ya Ahadi pamoja na Yoshua, kilifuatilia mizizi yake ya asili hadi kwa Ibrahimu. Wayahudi waliomsulubisha Kristo walifuatilia mizizi yao ya asili hadi kwa Ibrahimu. Waprotestanti waliotoka katika Enzi za Giza, na ambao kisha walijaribiwa na kupitwa kando kama watu wa agano walioteuliwa na Mungu mwaka 1844, walifuatilia mizizi yao ya asili hadi kwa Ibrahimu. Harakati ya Wamilleraiti ya Filadelfia iliyoingia ndani ya Patakatifu pa Patakatifu tarehe 22 Oktoba, 1844 ilifuatilia mizizi yake ya asili hadi kwa Ibrahimu. Harakati ya Wamilleraiti ya Laodikia iliyoijenga upya Yeriko mwaka 1863, ilifuatilia mizizi yake ya asili hadi kwa Ibrahimu. Kanisa la Waadventista Wasabato la Laodikia, litakalotapikwa kutoka kinywani mwa Bwana wakati wa sheria ya Jumapili inayokuja karibuni, lilifuatilia mizizi yake ya asili hadi kwa Ibrahimu. Vizazi vyote hivyo vimetimiza, au vitatimiza, mfano wa shamba la mizabibu.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Walevi katika Yoeli wanaamka na kugundua kwamba wamekataliwa kama watu wa Mungu, na kwamba hawana ujumbe wa mvua ya mwisho. Kinyume chake basi ni kweli. Wale ambao Yoeli anawatambua kuwa wanavaa "taji za utukufu," kisha wanaingia agano, wanatiwa muhuri na kuinuliwa kama sadaka. Agano la kwanza kabisa lililoidhinishwa kati ya Mungu na watu walioteuliwa lilianza na "kukata" kule kule kunakowakilishwa katika dhabihu ya mwisho ya watu wa Mungu, ambayo huanza katika sheria ya Jumapili. Hilo "kukata" ndilo kutenganishwa kwa ngano na magugu. Magugu yanakataliwa na kutupwa motoni, na ngano hufungwa pamoja kama sadaka ya ngano ya malimbuko ya Pentekoste, ambayo kisha huinuliwa, "kama katika miaka ya awali."

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Kuna sehemu nne ambazo kwa kawaida huainishwa kuwakilisha agano la Abrahamu. Katika Mwanzo sura ya kumi na mbili Abrahamu 'anaitwa' na kupewa ahadi ya kumfanya kuwa taifa kubwa. Hii si sehemu ya agano, bali ni wito ulio na ahadi. Wakati huo jina lake ni Abramu, kwa kuwa mojawapo ya alama za uhusiano wa agano ni mabadiliko ya jina. Jina la Abramu linabadilishwa katika hatua ya tatu kati ya hatua nne za agano hilo.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Maana Mungu alipompa Ibrahimu ahadi, kwa kuwa hakuwa na mkubwa kuliko yeye wa kumwapia, akaapa kwa nafsi yake mwenyewe, akisema, Hakika, nikubariki, nitakubariki; na kuzidisha nitakuzidisha. Ndivyo, baada ya yeye kuvumilia kwa saburi, akapata ile ahadi. Maana wanadamu huapa kwa mkubwa kuliko wao; na kiapo ni uthibitisho kwao, nalo huwa mwisho wa kila ugomvi. Kwa hiyo Mungu, akitaka zaidi kuwadhihirishia warithi wa ile ahadi kutokubadilika kwa shauri lake, akaithibitisha kwa kiapo; ili kwa vitu viwili visivyoweza kubadilika, ambavyo katika hivyo haiwezekani Mungu kusema uongo, tupate faraja iliyo imara, sisi tuliokimbilia ili tupate kushika tumaini lililowekwa mbele yetu; nalo tumaini hili tunalo kama nanga ya roho, iliyo salama na imara, la kuingia hata mle ndani ya pazia; ambamo mtangulizi ameingia kwa ajili yetu, yaani Yesu, aliyefanywa kuhani mkuu milele kwa mfano wa Melkizedeki. Waebrania 6:13-20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Wito ulikuwa ahadi ya Mungu kwa Abramu, naye akatoa shahidi wa pili kwa “kiapo” kilichofuata. “Kiapo” kilichofuata kilikuwa cha mara tatu. Baada ya wito wa ahadi, uliokuwa hatua ya kwanza, hatua ya pili, ya tatu na ya nne ndizo zinazounda agano halisi la mara tatu, la Mungu, pamoja na watu waliochaguliwa. Katika Mwanzo kumi na tano Mungu rasmi “anakata” (anaanzisha) agano kupitia taratibu ya kiibada ya kusisimua ambamo Mungu peke yake anapita kati ya wanyama waliogawanywa vipande, akiwahidi bila masharti nchi kwa wazao wa Ibrahimu. Nchi ya Ahadi iliwakilishwa kama nchi kati ya mito miwili; mto wa Misri na mto Frati. Hatua ya kwanza ya agano la mara tatu inajumuisha rejeo la moja kwa moja la alama ya kinabii ya mito miwili, na yote yanayohusishwa na ishara hiyo. Wakati uvuvio unapoonyesha mito ya Ulai na Hidekeli kama matukio ambayo sasa yako katika mchakato wa kutimia, mito hiyo miwili ilitolewa mfano katika unabii wa Abramu. Muktadha uko kati ya mito miwili ya Abramu, ambayo, ikijumuishwa na mito miwili ya Danieli, inakuwa mito minne, kwa kuwa sauti ya Kristo ni sauti ya maji mengi.

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> Siku ile ile Bwana akafanya agano na Abramu, akisema, Uzao wako nimewapa nchi hii, toka mto wa Misri mpaka huo mto mkuu, mto Frati: Wakeni, na Wakenizi, na Wakadmoni, na Wahiti, na Waperizi, na Warefai, na Waamori, na Wakanaani, na Wagirgashi, na Wayebusi. Mwanzo 15:18-21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Ardhi aliyoahidiwa Abramu ilikuwa ulimwengu wote, unaowakilishwa na wafalme kumi katika siku za mwisho; ilhali katika siku za kwanza za agano uliorodheshwa kama makabila kumi, si wafalme. Laki moja na arobaini na nne elfu watakuwa katika mgogoro na ulimwengu wote. Kisha ulimwengu utahusika na mchakato wa kujaribiwa wa kulazimisha ibada ya Jumapili na serikali ya ulimwengu mmoja chini ya uongozi wa kahaba wa rangi nyekundu wa Ufunuo kumi na saba, anayetawala juu ya wafalme kumi wa dunia. Kwa Abramu, ishara ya muungano wa kanisa na dola ya sanamu ya mnyama inawakilishwa na mto wa Misri, ishara ya utawala wa dola, na mto wa Babeli, ishara ya utawala wa kanisa.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Baada ya mambo hayo, neno la Bwana likamjia Abramu katika njozi, akisema,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Usiogope, Abramu; mimi ndimi ngao yako, na thawabu yako iliyo kuu mno.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Na Abramu akasema, Bwana Mungu, utanipa nini, kwa kuwa mimi sina mtoto, na msimamizi wa nyumba yangu ni huyu Eliezeri wa Dameski? Na Abramu akasema, Tazama, kwangu hukunipa uzao; na, tazama, aliyezaliwa katika nyumba yangu ndiye mrithi wangu. Na, tazama, neno la Bwana likamjia, likisema,

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Huyu hatakuwa mrithi wako; bali yeye atakayetoka ndani ya viuno vyako ndiye atakuwa mrithi wako. Akamtoa nje, akasema, Tazama sasa angani, na uzihesabu nyota, kama waweza kuzihesabu; akamwambia, Hivyo ndivyo uzao wako utakavyokuwa.

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> Naye alimwamini Bwana; naye akamhesabia hilo kuwa haki. Naye akamwambia,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> Mimi ndimi Bwana niliyekutoa katika Uru wa Wakaldayo, nikupe nchi hii kuirithi.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> Naye akasema, Bwana Mungu, kwa njia gani nitajua kwamba nitaurithi? Naye akamwambia,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Nichukulie mtamba wa miaka mitatu, na mbuzi jike wa miaka mitatu, na kondoo dume wa miaka mitatu, na hua, na kinda la njiwa.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> Naye akachukua vyote hivyo, akavipasua katikati, akaweka kila kipande mkabala na kingine; lakini ndege hakuzipasua. Ndege waliposhuka juu ya mizoga, Abramu akawafukuza. Na jua lilipokuwa likitua, usingizi mzito ukamwangukia Abramu; na tazama, hofu ya giza kuu ikamwangukia. Akamwambia Abramu,

> Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

> Ujue kwa hakika ya kwamba wazao wako watakuwa wageni katika nchi isiyo yao, nao watawatumikia; nao watawatesa miaka mia nne; na tena lile taifa watakalolitumikia nitalihukumu; na baada ya hayo watatoka na mali nyingi.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Na wewe utakwenda kwa baba zako kwa amani; utazikwa katika uzee mwema.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Lakini kizazi cha nne kitarejea hapa; maana uovu wa Waamori haujatimia bado.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> Ikawa, jua lilipotua, na kukawa giza, tazama, tanuru la moshi, na mwenge wa moto uliopita kati ya vile vipande. Mwanzo 15:1-17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Yule ambaye angemwongoza Musa na wana wa Israeli kwa njia ya nguzo ya moto usiku na wingu mchana alipita kati ya vile vipande "vilivyokatwa" kama tanuru inayotoa moshi na taa inayowaka.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Na Bwana alikwenda mbele yao mchana katika nguzo ya wingu, kuwaongoza njiani; na usiku katika nguzo ya moto, kuwapa nuru, ili waende mchana na usiku. Hakuondoa nguzo ya wingu mchana, wala nguzo ya moto usiku, kutoka mbele ya watu. Kutoka 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Taa inayowaka na tanuru inayotoa moshi vilikuwa mfano wa nguzo ya wingu au ya moto, na zinawakilisha kipengele cha kinabii cha hatua ya kwanza kati ya hatua tatu zilizohusika Mungu alipoanzisha agano na Abramu. Sura inaanza kwa maneno, "Usiogope," kwa maana ujumbe wa malaika wa kwanza ni "mcheni Mungu," na wale ambao, kama Abramu, wanamcha Mungu hawatahitaji kumuogopa Mungu. Kuna aina mbili za hofu, kwa sababu kuna makundi mawili ya watu.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Zaidi mbele katika kifungu cha agano, Abramu alimwamini Mungu, na hilo likahesabiwa kwake kuwa haki. Malaika watatu wanaendana sambamba na kazi ya Roho Mtakatifu, kama alivyofundisha Yohana kwamba Roho Mtakatifu huushawishi ulimwengu kuhusu mambo matatu: dhambi, haki na hukumu. Sifa hizo zinalingana na hao malaika watatu, hivyo baada ya kumcha Mungu kuwekwa wazi katika kifungu cha agano, hatua ya pili ya haki inatambuliwa, kisha ikafuatwa na tamko la hukumu, ambalo ndilo kazi ya tatu ya Roho Mtakatifu, na ujumbe wa malaika wa tatu. Hatua ya kwanza ya agano iliwakilisha ujumbe wa malaika wa kwanza, ambao daima ni frakta ya jumbe zote tatu. Hatua tatu za mchakato wa agano zinawakilisha malaika watatu wa Ufunuo kumi na nne.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Baada ya Abramu kuhesabiwa kuwa mwenye haki, jambo linaloashiria malaika wa pili, anaandaa sadaka, kwa kuwa sadaka huandaliwa kabla tu ya hatua ya tatu ya hukumu. Sadaka hiyo inawakilisha ile sadaka ya Walawi inayotajwa katika Malaki sura ya tatu, inayoinuliwa juu kama bendera. Kama vile vipindi vitatu vya miaka arobaini katika maisha ya Musa vinavyowakilisha ujumbe wa malaika watatu, miaka arobaini ya kwanza ya Musa ina hatua zote tatu za ujumbe wa malaika watatu.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Ushuhuda wa Musa unaanza pale wazazi wake walipomcha Mungu, (hatua ya kwanza), kisha likafuata jaribio la mwonekano. Hatua ya pili inajumuisha jaribio la mwonekano, kama ilivyokuwa katika Danieli sura ya kwanza, ambapo Danieli kwanza alimcha Mungu na kukataa kula mlo wa Kibabeli, kisha akajaribiwa kulingana na mwonekano wake wa kimwili. Kisha kwa Danieli kulikuwa na jaribio la tatu baada ya miaka mitatu na mfalme Nebukadneza, ishara ya mfalme wa kaskazini na sheria ya Jumapili, ambayo ndiyo ujumbe wa malaika wa tatu.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Wazazi wa Musa walimcha Mungu, wakamweka ndani ya sanduku majini, na binti ya Farao akaongozwa aione hali hiyo, kisha akaamua mtoto aokolewe. Mwanzo wa maisha ya Musa ulikuwa mfano wa agano ambalo Mungu alifanya na wanadamu, kisha kupitia Musa, Mungu pia alifanya agano na taifa teule lililochaguliwa miongoni mwa wanadamu. Agano la Nuhu na wanadamu linawakilisha umati mkubwa, na agano la Musa na watu teule linawakilisha wale mia arobaini na nne elfu. Sadaka ambayo Abramu alipaswa kutoa ili kuthibitisha agano ilibeba alama ya agano la Nuhu, vivyo hivyo Musa pia, aliyetimiza unabii wa Abramu karne nyingi baadaye.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Sadaka hiyo ilijumuisha wanyama watano tofauti; mtamba wa miaka mitatu, mbuzi jike wa miaka mitatu, kondoo dume wa miaka mitatu, hua, na kinda la njiwa. Ndege hao waliachwa wazima, na mtamba, kondoo dume na mbuzi jike wakapasuliwa vipande viwili. Sadaka hiyo inaashiria kuinuliwa kwa ishara katika siku za mwisho kama jaribio linaloonekana kwa wanadamu. Ishara inayoonekana kwa binti wa Farao ilikuwa mtoto Musa ndani ya sanduku. Safina inaonyeshwa kwa mfano na nafsi nane waliokuwa katika safina. Nambari “nane” imethibitishwa kama mojawapo ya sifa za kinabii za ishara ya laki moja na arobaini na nne elfu. Ukiangalia sadaka zile tano za wanyama na ukawakata wale watatu vipande viwili, basi sadaka yako inaundwa na vipande nane, kama ilivyoashiriwa na Nuhu, kisha kuthibitishwa katika sadaka ya Abramu.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Wale wanyama watano, wakigawanywa kama alivyoagiza Mungu, wanawakilisha nambari "nane," na kwa kufanya hivyo, wanawakilisha zile roho mwishoni mwa dunia ambazo ziliashiriwa na roho "nane" zilizokuwa katika safina. Ishara ya tohara, ambayo ni hatua ya pili katika agano la vipengele vitatu la Abramu, ilipaswa kutekelezwa siku ya "nane" baada ya kuzaliwa, na ibada hiyo ilibadilishwa na ubatizo, unaoashiria ufufuo wa Kristo uliotokea siku ya "nane." Nambari "nane" ni sifa iliyo thabiti ya maagano ya Nuhu na Musa, nayo yanaashiria wale elfu mia arobaini na nne watakaoinuliwa kama toleo la ishara, ambao ni "wa nane," yaani wanaotokana na wale saba.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Wale wanyama watano wanawakilisha wanawali watano wenye busara, wanaotiwa mfano na ‘wanane’ waliokuwa kwenye safina, watapita kutoka ulimwengu wa zamani kwenda ulimwengu mpya—bila kuona mauti.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Sadaka ya Abram ilikuwa sadaka safi, kwa maana wanyama wote katika sadaka hiyo walikuwa wanyama safi, na kwa pamoja wanawakilisha wanyama wa msingi waliotumiwa kwa sadaka za kuteketezwa kabisa. Ujumbe wa malaika wa kwanza unajumuisha amri ya kumwabudu Muumba, na wanyama wa msingi wa sadaka wa huduma ya patakatifu ambayo ilipaswa kuanzishwa wakati unabii wa Abram ulipotimizwa wakati wa Musa wanaonyeshwa kama sadaka za ibada, wakati huohuo pia wakiashiria wito wa malaika wa kwanza wa kumwabudu Muumba.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Aya ya kumi na nane inasema waziwazi, "Siku hiyo Bwana alifanya agano na Abramu." Hiyo inaashiria hatua ya kwanza kati ya hatua tatu zinazowakilisha malaika watatu wa Ufunuo kumi na nne. Hatua ya agano katika Mwanzo kumi na tano inawakilisha ujumbe wa malaika wa kwanza wa Ufunuo kumi na nne, ambao unafuatwa na malaika wa pili, aliyefananishwa na hatua ya pili ya agano la Abramu iliyo katika Mwanzo kumi na saba.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Katika hatua ya pili, jina la Abramu linabadilishwa kuwa Ibrahimu. Abramu maana yake ‘baba ametukuzwa,’ na Ibrahimu maana yake ‘baba wa mataifa mengi.’ Katika mwito wa Abramu, ahadi ya kuwa taifa kubwa ilitolewa, lakini ahadi hiyo haikuidhinishwa hadi jina la Abramu lilipobadilishwa. Ndipo akawa baba wa kwanza wa watu waliochaguliwa wa agano. Hatua iliyofuata iliwakilisha kwa mfano ujumbe wa malaika wa tatu kwani Ibrahimu alijaribiwa kwa kumtoa Isaka dhabihu, jambo ambalo lilikuwa kielelezo cha msalaba, ambacho kilikuwa kielelezo cha tarehe ishirini na mbili Oktoba 1844, ambacho kinawakilisha kwa mfano sheria ya Jumapili - ambayo ndiyo ujumbe wa malaika wa tatu. Hatua hiyo ya tatu ya agano ilitimia tarehe ishirini na mbili ya Oktoba mwaka 1844, na imeainishwa katika Mwanzo ishirini na mbili.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Katika hatua ya pili, ambayo ni ujumbe wa malaika wa pili, ambapo jina la Abramu linabadilishwa, tohara inaanzishwa kama “ishara” ya watu wa agano na uhusiano wao na Mungu. Ni katika historia ya ujumbe wa malaika wa pili kwamba watu wa Mungu wanatiwa muhuri. Wanainuliwa kama bendera katika ujumbe wa malaika wa tatu unaowakilishwa na sheria ya Jumapili, lakini wanatiwa muhuri katika kipindi cha kabla tu ya sheria ya Jumapili, ambacho katika historia ya Wamileraiti kingekuwa kabla tu ya mlango kufungwa tarehe 22 Oktoba 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Vivyo hivyo ni kweli kuhusu amri tatu zilizotoka Babeli ambazo zilianzisha unabii wa miaka 2300, uliomalizika kwa kuwasili kwa malaika wa tatu tarehe 22 Oktoba 1844. Hekalu lilikamilishwa katika historia ya amri ya pili, baada ya ya kwanza, lakini kabla ya ya tatu. Misingi iliwekwa wakati wa amri ya kwanza na ujenzi wa hekalu ukakamilishwa katika historia ya amri ya pili. Amri ya tatu mnamo 457 K.K. ilianza miaka 2300, huku amri yenyewe ikirudisha mamlaka ya kitaifa kwa Wayahudi. Kwenye alama ya tatu ya njia ufalme unaanzishwa, jambo linalowakilishwa na kurejeshwa kwa mamlaka ya kitaifa katika amri ya tatu na kuinuliwa kwa kanisa linaloshinda kama bendera wakati wa sheria ya Jumapili.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Amri ya tatu iliwakilisha kwa mfano kuwasili kwa malaika wa tatu kwenye ndoa tarehe 22 Oktoba 1844. Bi harusi hujiandaa kabla ya ndoa, si wakati wa ndoa. Kutiwa muhuri kwa laki moja na arobaini na nne elfu kunatimizwa kabla tu ya sheria ya Jumapili, katika kipindi kinachowakilishwa kinabii kama jaribio la picha ya yule mnyama. Tunaarifiwa kwamba jaribio la picha ya yule mnyama ndilo jaribio tunalopaswa kulipita kabla ya kufungwa kwa mlango wa rehema.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Bwana amenionyesha wazi kwamba sura ya mnyama itaundwa kabla ya mlango wa rehema kufungwa; kwa maana itakuwa jaribu kuu kwa watu wa Mungu, ambalo kupitia hilo hatima yao ya milele itaamuliwa. Msimamo wako ni mseto wa mambo yasiyolingana kiasi kwamba ni wachache tu watakaodanganywa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> Katika Ufunuo 13 mada hii imewasilishwa kwa uwazi; [Ufunuo 13:11-17, imenukuliwa].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Hili ndilo jaribio ambalo watu wa Mungu lazima wapitie kabla ya kutiwa muhuri. Wote waliothibitisha uaminifu wao kwa Mungu kwa kuitii sheria yake, na kukataa kukubali sabato bandia, watasimama chini ya bendera ya Bwana Mungu Yehova, nao watapokea muhuri wa Mungu aliye hai. Wale wanaoacha ukweli wa asili ya mbinguni na kukubali sabato ya Jumapili, watapokea alama ya mnyama. Manuscript Releases, juzuu ya 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Mlango ulifungwa tarehe 22 Oktoba 1844, ukiwa mfano wa kufungwa kwa mlango wakati wa sheria ya Jumapili. Dada White anasema kwamba mtihani wa sanamu ya mnyama ndio mtihani tunaopaswa kuupita "kabla" mlango wa rehema haujafungwa, na pia anasema kwamba mtihani huo ndimo ambamo hatima yetu ya milele huamuliwa. Kabla ya sheria ya Jumapili, bibi arusi hujiandaa, na hili linahitaji kuwa na vazi sahihi la arusi, vazi ambalo linapaswa kusafishwa na moto wa kusafisha wa Mjumbe wa Agano. Muhuri huwekwa kabla ya arusi, kisha arusi hufanyika wakati wa sheria ya Jumapili.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Dada White anabainisha kwamba kutiwa muhuri ni kuthibitishwa katika kweli kiakili na kiroho. Zaidi ya hayo, anabainisha kwamba ‘wakati’ watu wa Mungu watakapotiwa muhuri, ‘ndipo’ mtikisiko wa hukumu za Mungu utakuja. Mtikisiko huo ni hukumu zinazoanzia katika tetemeko la ardhi la Ufunuo kumi na moja, ambalo ni sheria ya Jumapili nchini Marekani.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Hekalu la Wamileraiti lilikamilishwa wakati wa Kilio cha Usiku wa Manane, likibainisha kwamba muhuri unawekwa kabla ya alama ya tatu ya hukumu. Katika agano la Ibrahimu, hatua ya tatu ya hukumu ilikuwa Isaka katika Mlima Moria, ikiashiria si tu Kristo msalabani, bali pia sadaka ya Walawi katika Malaki sura ya tatu.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

> Naye ataketi kama mtu aiyeyushaye na kutakasa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana dhabihu katika haki. Ndipo dhabihu za Yuda na Yerusalemu zitampendeza Bwana, kama siku za zamani, na kama miaka ya kale.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> Nami nitawakaribia kwa hukumu; nami nitakuwa mshahidi wa haraka dhidi ya wachawi, dhidi ya wazinzi, dhidi ya waapao kwa uongo, dhidi ya wanaowaonea mfanyakazi katika ujira wake, mjane na yatima, na wanaomnyima mgeni haki yake, wala hawamchi mimi, asema Bwana wa majeshi. Malaki 3:3-5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Baada ya mchakato wa utakaso, 'ndipo' sadaka itakapokuwa kama siku za kale, na sadaka huandaliwa wakati wa hatua ya mwisho ya hukumu, kwa maana ni wakati huo ndipo Walawi waliotakaswa na kuandaliwa kama sadaka, wanatofautishwa na wanawali wapumbavu ambao Kristo atakuwa "shahidi mwepesi" dhidi yao. "Shahidi mwepesi" huyo ni "shahidi mwaminifu kwa kanisa la Laodikia," ambaye anamrusha Shebna kama mpira katika uwanda wa mbali, na ambaye anawatapika Walaodikia kutoka kinywani Mwake kwa nguvu. Utengano wa ngano na magugu utakuwa wa haraka, kwa maana harakati za mwisho ni za kasi. Yule mjumbe mwepesi ndiye Yeye ajaye ghafla hekaluni Mwake katika Malaki sura ya tatu.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Kuinuliwa kwa sadaka katika Malaki “kama siku za kale,” ni kuinuliwa kwa bendera ya mia na arobaini na nne elfu; ni kuinuliwa kwa sadaka ya kutikiswa ya mikate miwili ya Pentekoste; ni kuinuliwa kwa nyoka juu ya nguzo jangwani; ni kuinuliwa kwa Kristo msalabani; na ni kuinuliwa kwa Shadraka, Meshaki na Abednego katika tanuru ya moto pamoja na Kristo huku ulimwengu wote ukishangaa na kustaajabu; ni kuchapishwa kwa chati ya mwaka 1843, na kusudio la chati ya mwaka 1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Ilipokuwa katika hatua ya pili ya agano la Ibrahimu ndipo ibada ya tohara ilianzishwa na kuamriwa, hivyo ikawa ishara ya agano. Ibrahimu, tofauti na Musa, alimtahiri Isaka mara moja, ili alipomwinua kama sadaka katika hatua ya tatu, Isaka angeiwakilisha ile ishara. Ishara hiyo baadaye ingebadilishwa na ubatizo, na ishara hizo mbili kwa pamoja hutoa mashahidi wawili wa ishara ya msalaba.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> "Ni nini muhuri wa Mungu aliye hai, unaowekwa katika vipaji vya nyuso za watu Wake? Ni alama ambayo malaika wanaweza kuisoma, lakini si macho ya binadamu; kwa kuwa malaika mharibu ni lazima aione alama hii ya ukombozi. Akili yenye busara imeona ishara ya msalaba wa Kalvari katika wana na binti walioasiliwa na Bwana. Dhambi ya uvunjaji wa sheria ya Mungu imeondolewa. Wamevaa vazi la arusi, na ni watiifu na waaminifu kwa amri zote za Mungu." Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Katika hatua ya kwanza ya agano katika Mwanzo 15, unatambuliwa unabii wa muda wa miaka 400 katika utumwa, na Paulo anautaja kipindi hicho hicho kuwa miaka 430. Hesabu ya Paulo inaanzia kwenye mwito katika Kutoka 12, kwa maana anajumuisha wakati wa kuishi ugenini wa Abramu. Inapochunguzwa kwa makini, miaka mia nne katika uhusiano wake na miaka thelathini ni ishara moja iliyoainishwa na Paulo, na miaka mia nne iliyoainishwa na Abramu ni ishara nyingine. Basi, kipindi cha miaka mia nne kinawakilisha nini, na kipindi cha miaka mia nne na thelathini kinawakilisha nini, na miaka thelathini inawakilisha nini?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Wasomi wameonyesha ipasavyo kwamba miaka mia nne na thelathini inaweza kugawanywa katika vipindi viwili vya miaka mia mbili na kumi na tano, kipindi cha kwanza bila uteja wala utumwa, cha pili ni utumwa.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Abrahamu aliingia Kanaani akiwa na miaka 75, na Isaka alizaliwa Abrahamu alipokuwa na miaka 100 (miaka 25 baadaye). Yakobo alizaliwa Isaka alipokuwa na miaka 60, naye Yakobo akaingia Misri alipokuwa na miaka 130. Hii inafanya jumla ya miaka 215 katika Kanaani na miaka 215 katika Misri, jumla ya miaka 430. Kwa mwanafunzi wa unabii, hili hutoa ushahidi wa aina mbili, kutoka kwa alama mbili za agano; Paulo, kama ilivyokuwa kwa Abramu, alibadilishiwa jina. Paulo anataja 430, na Abramu 400. Utimilifu wa mstari juu ya mstari wa unabii miwili wa wakati unaohusiana unahusishwa na kipindi cha kwanza cha agano ambacho kilisababisha kuanzishwa kwa watu wateule wa Mungu.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Wakati Kristo alipokuja katika historia ili kuthibitisha agano na wengi kwa muda wa juma moja, juma hilo liliwakilisha unabii wawili wa wakati waliohusiana. Unabii wa miaka mia nne na thelathini wa Paulo unaweza kugawanywa katika sehemu mbili sawasawa, kama ilivyo kwa juma la Kristo. Miaka 215 katika Kanaani ikifuatiwa na miaka 215 katika Misri, ikiashiria ushuhuda wa Kristo mwenyewe kwa siku 1260, kisha ikafuatiwa na siku 1260 za ushuhuda wa Kristo katika nafsi ya wanafunzi wake. Siku 2520 ambazo Kristo alithibitisha agano pia zinawakilisha nyakati saba ambazo ni "ugomvi wa agano lake."

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Kuanzia 723 KK hadi 1798 ni miaka 2520, na miaka hiyo imegawanywa katika vipindi viwili vya miaka 1260, ikiwakilisha upagani ukikanyaga chini mahali patakatifu na jeshi kwa miaka 1260, kisha upapa ukikanyaga chini mahali patakatifu na jeshi kwa miaka 1260. Katikati ya juma la Kristo kulikuwa msalaba, na katikati ya juma (538) huleta miaka 1260 ya ushuhuda wa kipagani ikifuatiwa na miaka 1260 ya ushuhuda wa kipagani kutoka kwa mfuasi wa kipapa wa upagani. Wakati ufalme wa neema wa Kristo ulipewa nguvu msalabani, uliashiria 538, wakati ufalme wa Mpinga Kristo ulipewa nguvu. Msalabani, Israeli halisi iliwekwa kando na Israeli ya kiroho ikaanza. Mnamo 538, upagani halisi uliwekwa kando, na upagani wa kiroho ukaanza.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Unabii wa Abramu wa miaka mia nne pia ni miaka mia nne na thelathini. Ni unabii uleule, lakini umeonyeshwa kupitia ishara mbili za agano. Nyakati hizo mbili za kinabii zinazohusiana zilitambulisha utumwa na ukombozi wa watu wa Mungu, ambazo zingetimia mwanzoni mwa historia ya agano la Israeli wa kale. Mwishoni mwa historia ya agano la Israeli wa kale, kuna unabii mmoja wa wakati unaolingana na mwingine, katika uhusiano wa siku kwa mwaka, hivyo kubainisha nyakati mbili za kinabii zinazosisitiza ukombozi na utumwa.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Katika kipindi cha katikati kati ya mwanzo na mwisho wa historia ya Israeli ya kale, tunamkuta Danieli katika utumwa wa Babeli. Kutokana na historia hiyo ya agano, inayotambua utumwa na ahadi ya ukombozi; unabii unaounganisha historia ya agano ya Israeli ya kale na ya Israeli ya kisasa unawekwa wazi. Katika kitabu cha Danieli, unabii miwili wa wakati unatambuliwa. "Kiapo" cha "mara saba" za Musa cha Walawi ishirini na sita kinatambuliwa katika Danieli 9/11, pamoja na swali la aya ya kumi na tatu katika Danieli nane, linaloelekeza kwenye jibu la aya ya kumi na nne, linalotambua unabii wa miaka 2300. "Kiapo" hicho, ambacho kikivunjwa ni "laana ya Musa" katika Danieli 9/11, kilipotekelezwa mwaka 677 KK dhidi ya ufalme wa kusini na kikahitimika Oktoba 22, 1844, kama ilivyokuwa kwa miaka 2300. Matukio yote mawili ya kutawanywa ya 2520 yapo katika swali la aya ya kumi na tatu, na jibu la aya ya kumi na nne ni miaka 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Kama ilivyokuwa kwa Musa, alfa wa historia ya agano la Israeli ya kale, na kama ilivyokuwa kwa Kristo, omega wa historia ya agano la Israeli ya kale, mwanzo wa historia ya alfa ya Israeli ya kisasa ulihusisha unabii miwili wa wakati unaohusiana. Mmoja uliwakilisha ufungwa na utumwa, na mwingine ukombozi. Mgawanyo wa miaka 430 katika vipindi viwili sawa katika historia ya alfa ya Israeli ya kale uliashiria mgawanyo wa kinabii uliorudiwa katika juma ambalo Kristo alithibitisha agano; na kipindi kinachohusiana cha hukumu kwa kuvunja agano, ambacho kiligawanywa katika vipindi viwili sawa, vyote viwili vinatoa mashahidi wawili kwamba historia ya alfa ya Israeli ya kisasa ingekuwa na nanga ya kinabii iliyo sawa. Kuishia pamoja kwa miaka 2520 na 2300 kunatoa shahidi wa tatu wa unabii miwili wa wakati unaohusiana, ambao unajumuisha unabii unaogawanywa sawasawa katikati.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Mashahidi watatu wangeongoza mtu kutarajia kwamba Bwana atakapoingia katika agano na mia moja arobaini na nne elfu katika historia ya omega ya Israeli ya kisasa, kutakuwepo na unabii miwili unaohusiana wa wakati wa kinabii, na kipindi kilichohusiana ambacho kimegawanywa katika sehemu mbili sawa, lakini hili haliwezi kuwa hivyo, kwa maana Bwana alipoingia katika agano na Israeli ya kisasa, alinua mkono wake juu mbinguni na akatangaza kwamba wakati hautakuwapo tena.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Agano la wale mia arobaini na nne elfu linawakilishwa na mikate miwili ya kutikiswa ya sadaka ya malimbuko ya ngano. Muundo wa kinabii wa mashahidi watatu, ukifuatiwa na ushuhuda wa wawili usio na ubainifu wa wakati wa kinabii, huonekana katika sadaka ya Abramu ya mtamba (aliyegawanywa sawasawa), mbuzi jike (aliyegawanywa sawasawa), na kondoo dume (aliyegawanywa sawasawa), kisha ukafuatiwa na hua na njiwa.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Sadaka tatu za kwanza zote zilikuwa na miaka mitatu iliyohusishwa na ishara zao, ikibainisha kwamba zinawakilisha sadaka tatu zilizokuwa na wakati wa kinabii. Si tu kwamba sadaka hizo tatu zote zilikuwa na wakati wa kinabii, bali kila moja ilikuwa na wakati wa kinabii uliogawanywa kwa usawa katika vipindi viwili. Hanga na njiwa hawana umri uliobainishwa; walitakiwa tu wawe wachanga, kwa maana wanawakilisha kizazi cha mwisho cha watu wa agano, ambacho kinawakilishwa na ndege wawili, au makundi mawili.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Makundi mawili yanawakilisha mkutano mkubwa na elfu mia arobaini na nne, lakini ndege wawili wana maana ya pili. Njiwa ni mojawapo ya sadaka zinazotolewa katika mahali patakatifu, na unapochunguza utambulisho wa njiwa kama sadaka, mara nyingi ina maana ya aina ya hua; ilhali njiwa katika sadaka ya Abramu inamtambulisha ndege aliye mchanga mno kiasi kwamba hana manyoya, au, mbaya zaidi, ndege ambaye manyoya yake yameng'olewa. Katika kiwango hiki cha kinabii, ndege hao wawili ni ngano na magugu.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Katika siku za mwisho bendera itainuliwa hadi mbinguni kama ndege, na itafanya hivyo wakati uleule ambapo ndege wawili wasio safi watainua uovu na kumweka juu ya kiti chake cha enzi huko Shinar.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Ndipo yule malaika aliyesema nami akatoka, akaniambia, Inua sasa macho yako, uone ni kitu gani hiki kinachotoka. Nikasema, Ni nini? Akaniambia, Hii ni efa inayotoka. Akaongeza kusema, Hii ndiyo sura yao katika dunia yote. Na tazama, palinyanyuliwa talanta ya risasi; na huyu ni mwanamke aketiye katikati ya ile efa.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> Akasema, Huu ni uovu. Akatupa hilo katikati ya ile efa; akatupa uzito wa risasi juu ya kinywa cha ile efa.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Ndipo nikainua macho yangu, nikaangalia, na tazama, wakaja wanawake wawili, na upepo ulikuwa katika mabawa yao; kwa maana walikuwa na mabawa kama mabawa ya korongo; wakaiinua ile efa kati ya nchi na mbingu. Ndipo nikamwambia yule malaika aliyekuwa akisema nami, Hawa wanaichukua ile efa kuipeleka wapi? Akaniambia, Ili kuijengea nyumba katika nchi ya Shinari; na itakapokuwa tayari, itawekwa huko juu ya msingi wake. Zekaria 5:5-11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Upapa, unaowakilishwa kama “uovu,” au na Paulo kama “yule mwovu,” ulipokea jeraha lake la mauti mwaka 1798, wakati talanta ya risasi iliwekwa juu ya kikapu ambacho anaketi ndani yake. Baadaye Uspiritizimu na Uprotestanti uliopotoka watamwinua na kumjengea nyumba katika Shinaari, wakati huohuo Mungu atakapokuwa amemaliza kujenga nyumba ambayo ataiinua kuwa bendera. Katika Zekaria bendera bandia ni yule mwanamke wa uovu, na bendera zinawakilishwa kama njiwa. Ndipo ulimwengu utakuwa ukichagua kati ya Roma, ambayo ni kifungo cha kila ndege mchafu na mwenye kuchukiza, au njiwa, ishara ya agano la Mungu na wanadamu.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Akapaza sauti kwa nguvu, akisema, Babeli ile kuu imeanguka, imeanguka, na imekuwa makao ya mashetani, na kimbilio la kila roho mchafu, na zizi la kila ndege mchafu na mwenye kuchukiwa. Ufunuo 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kristo alisema kuhusiana na kifo chake na ufufuo wake, “Vunjeni hekalu hili, nami katika siku tatu nitalisimamisha.” Siku zile tatu zinawakilisha kipindi cha kinabii ambacho hekalu huinuliwa, kama ilivyokuwa kwa Musa, kwa Kristo na kwa Wamilleraiti. Sharti la umri wa miaka mitatu kwa sadaka ya Abramu ya mtamba, mbuzi jike na kondoo dume linaonyesha kwamba, ndani ya kila moja ya historia tatu za agano tunazozitazama sasa, hekalu litasimikwa. Hekalu la mwisho la agano, la mia moja arobaini na nne elfu, ni bendera itakayoinuliwa kama taji kuelekea mbinguni. Kwa sababu hii, mtamba, mbuzi jike na kondoo dume ni wanyama wa nchi, hivyo kuwatofautisha na ndege warukao mbinguni. Hekalu la agano linalosimikwa siku za mwisho ni wakati Yerusalemu inapoinuliwa juu ya vilima na milima yote.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Ingawa bado sijatambua kila kipengele cha hatua ya kwanza kati ya hatua tatu za agano za Abramu, hadi sasa, kila kipengele tulichokizingatia kina mwenzake katika mwanzo na mwisho wa Israeli wa kale wa kimwili, na katika mwanzo wa Israeli wa kisasa. Tumeonyesha hatua tatu za malaika wa Ufunuo sura ya kumi na nne katika hatua ya kwanza ya agano la Abramu. Frakta ya malaika watatu iliyoko katika hatua ya kwanza ya agano la Abramu itathibitishwa kwa uwazi zaidi tutakapozingatia hatua ya pili na ya tatu za agano la Abramu.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

Sadaka "nane" za Abramu zinawakilisha si tu sadaka ambazo zingekuwa sehemu ya taratibu za ibada za patakatifu za Musa, bali pia zinabainisha na kuthibitisha jukumu la wakati wa kinabii katika simulizi ya watu wa agano wa Mungu. Zinathibitisha mwanzo na miisho ya Israeli kama watu wateule wa Mungu, iwe kwa maana halisi au ya kiroho.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Miaka 430 ya Paulo ni kipindi cha unabii ambacho hakiwezi kutenganishwa kimantiki na miaka 400 ya Abramu. Yanapowekwa moja juu ya nyingine, yanatoa kipindi cha miaka thelathini, kinachofuatwa na miaka mia nne. Hapa ndipo tutakapoendelea katika makala inayofuata.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> Unabii uliorekodiwa katika Agano la Kale ni neno la Bwana kwa siku za mwisho, na utatimia kwa hakika kama vile tulivyoona uharibifu wa San Francisco. Barua 154, Mei 26, 1906.

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