Article

# Elijah - Number Nine

Elijah - Nambari Tisa

The Prophet Lied

Nabii Alisema Uongo

Author

Jeff Pippenger

Published

October 11, 2023

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We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.

Tulihitimisha makala iliyopita kwa kifungu kinachoshughulikia "roho ya uongo." Kifuatacho ni moja ya aya kutoka katika kifungu hicho.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.

> Wahudumu wasiotakaswa wanajipanga dhidi ya Mungu. Wanamsifu Kristo na mungu wa ulimwengu huu kwa wakati huohuo. Ingawa kwa kinywa wanampokea Kristo, wanamkumbatia Barabbas, na kwa matendo yao husema, ‘Si mtu huyu, bali Barabbas.’ Wote wanaosoma mistari hii, wajihadhari. Shetani amejigamba kuhusu anachoweza kufanya. Anadhamiria kuvunja umoja ambao Kristo aliomba upatikane katika kanisa lake. Husema, ‘Nitatoka niende niwe roho wa uongo ili kuwadanganya ninaoweza, kukosoa, na kuhukumu, na kupotosha.’ Mwana wa udanganyifu na wa ushahidi wa uongo akikaribishwa na kanisa lililopewa nuru kuu, ushahidi mkubwa, kanisa hilo litatupa mbali ujumbe ambao Bwana ametuma, na kupokea madai yasiyo na mantiki kabisa na dhana za uongo na nadharia za uongo. Shetani anacheka upumbavu wao, kwa maana anajua ukweli ni nini. Ushuhuda kwa Wahudumu, 409.

Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.

Acha "mwana wa udanganyifu na wa ushuhuda wa uongo apokelewe na kanisa ambalo limepata nuru kuu, ushahidi mkubwa, na kanisa hilo litatupilia mbali ujumbe ambao Bwana ametuma, na kupokea madai yasiyo na mantiki kabisa na dhana potofu na nadharia potofu." Mnamo mwaka 1863, Uadventista wa Wamillerite 'ulirudi' kwenye mbinu isiyo na mantiki na potofu iliyotumiwa na Uprotestanti uliopotoka na ukakataa utambuzi wa William Miller wa nyakati saba za Walawi ishirini na sita. Somo la 'kurudi' liliwakilishwa na waasi katika Hesabu kumi na nne, walipoamua kuchagua kiongozi na kurejea Misri.

> And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.

> Wakasema wao kwa wao, Hebu tuchague kiongozi, na turudi Misri. Hesabu 14:4.

The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.

Suala la "kurudi" katika Uprotestanti waasi pia liliwakilishwa na Yeremia, ambapo katika sura ya kumi na tano aliambiwa kwamba Waprotestanti walioanguka wangeweza kumrudia, lakini yeye asirudi kwao.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.

> Sikuketi katika kusanyiko la wadhihaki, wala sikufurahi; nilikaa peke yangu kwa sababu ya mkono wako; kwa maana umenijaza ghadhabu. Kwa nini uchungu wangu ni wa daima, na jeraha langu haliwezi kuponyeka, linalokataa kupona? Je, utakuwa kwangu kabisa kama mwongo, na kama maji yanayokauka? Kwa hiyo Bwana asema hivi, ukinirudia, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ukitoa kilicho cha thamani kutoka kwa kilicho duni, utakuwa kama kinywa changu; na waache wao wakurudie wewe, bali wewe usiwarudie wao. Nami nitakufanya uwe kwa watu hawa ukuta wa shaba uliokingiwa; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi nipo pamoja nawe ili kukuokoa na kukukomboa, asema Bwana. Yeremia 15:17-20.

Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.

Huenda mfano wa kinabii ulio wazi zaidi wa kanuni ya kutorudi katika Uprotestanti uliopotoka unapatikana katika hadithi ya nabii asiye mtii, ambaye alifikisha ujumbe wa karipio kwa Yeroboamu, mfalme wa kwanza wa makabila kumi ya kaskazini.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.

> Ndipo mfalme akamwambia mtu wa Mungu, Njoo nyumbani nami, ujiburudishe, nami nitakupa zawadi. Naye mtu wa Mungu akamwambia mfalme, Hata ukinipa nusu ya nyumba yako, mimi sitaingia pamoja nawe, wala sitakula mkate wala kunywa maji mahali hapa; kwa kuwa ndivyo neno la Bwana lilivyoniamuru, likisema, Usile mkate, wala usinywe maji, wala usirudi kwa njia ile ile uliyoijia. Basi akaenda kwa njia nyingine, wala hakurudi kwa njia ile ile aliyoitumia alipokuja Betheli. 1 Wafalme 13:7-10.

The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.

Nabii asiye mtii alikuwa ameambiwa na Mungu asirudi kwa njia aliyokuja nayo. Uadventista wa Millerite ulikuwa umetoka katika Uprotestanti uliowakilishwa na Sardi, na hawakupaswa kurudi. Ijapokuwa nabii asiye mtii alijua vyema kabisa asirudi kwa njia aliyokuja nayo, nabii wa uongo wa ufalme wa Yeroboamu alimwambia kwamba Mungu alikuwa amesema kuwa yule nabii asiye mtii arudi nyumbani kwa yule nabii wa uongo na ale pamoja naye. Kinyume na maelekezo ya Mungu, akafanya jambo hilo hilo. Mara tu alipoanza kula chakula cha yule nabii wa uongo, Biblia inasema wazi kwamba nabii wa Samaria alikuwa amedanganya.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.

> Na palikuwapo nabii mzee aliyekaa Betheli; na wanawe wakaja wakamweleza matendo yote aliyoyatenda mtu wa Mungu siku ile huko Betheli; na maneno aliyoyasema kwa mfalme, wakamweleza baba yao pia. Baba yao akawaambia, Amekwenda njia ipi? Kwa kuwa wanawe walikuwa wameona njia aliyokwenda mtu wa Mungu, aliyekuja kutoka Yuda. Akawaambia wanawe, Niandalieni punda. Basi wakamwandalia punda; akampanda, akaenda kumfuata mtu wa Mungu, akamkuta ameketi chini ya mwaloni; akamwambia, Je, ndiwe mtu wa Mungu uliyekuja kutoka Yuda? Akasema, Ndimi. Kisha akamwambia, Njoo nyumbani kwangu, ule chakula. Akasema, Siwezi kurudi pamoja nawe, wala kuingia pamoja nawe; wala sitakula chakula wala kunywa maji pamoja nawe mahali hapa; kwa maana neno la Bwana limeniambia, Usile chakula, wala usinywe maji huko, wala usirudi kwa njia uliyokuja. Akamwambia, Mimi nami ni nabii kama wewe; naye malaika amenena nami kwa neno la Bwana, akisema, Mrejeshe pamoja nawe nyumbani kwako, ili akale chakula na anywe maji. Lakini akamdanganya. Basi akarudi pamoja naye, akala chakula nyumbani kwake, akanywa maji. 1 Wafalme 13:11-19.

The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.

Nabii asiye mtii alikula na kunywa pamoja na nabii wa uongo wa Samaria, kumaanisha alikubali ujumbe wa nabii aliyeasi, na akaukataa ujumbe wa Bwana. Ujumbe aliokuwa ameutoa kwa uaminifu siku hiyo hiyo. Alijua vyema kwamba hakupaswa kurudi, lakini hata hivyo alifanya hivyo. Dada White anatufahamisha kwamba ikiwa “mwana wa udanganyifu na shahidi wa uongo atapokelewa na kanisa ambalo limekuwa na nuru kuu, ushahidi mkuu, basi kanisa hilo litatupa ujumbe ambao Bwana ametuma.” Katika historia ya Millerite malaika wa kwanza alikuwa ameuangaza ulimwengu kwa utukufu wake. Mwaka 1840, ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha misheni duniani.

> “The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> "Habari za ujio wa Bwana unaokaribia kwa nguvu na utukufu mkuu katika ulimwengu wetu ni kweli, na mwaka 1840 sauti nyingi ziliinuliwa kuitangaza." Matoleo ya Miswada, juzuu ya 9, 134.

Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.

Muda mfupi baadaye, Uadventismo wa Wamileraiti ulirudi kwenye “uongo” wa mbinu za Uprotestanti mkengeufu, na ukatupilia mbali “ujumbe wa Bwana” ambao Mungu alikuwa ametuma kupitia William Miller. Walitupilia mbali ujumbe wa Musa kama ulivyowasilishwa na Eliya, na “uongo” uliopokelewa mwanzoni mwa historia ya Wamileraiti, unawakilisha “uongo” unaoaminiwa mwishoni; “uongo” unaoleta udanganyifu mkubwa juu ya Uadventismo wa Laodikia.

> And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.

> Na kwa udanganyifu wote wa udhalimu kwa wale wanaopotea; kwa sababu hawakulipokea pendo la ukweli, ili wapate kuokolewa. Na kwa sababu hii Mungu atawapelekea nguvu ya upotevu, ili waamini uongo; ili wahukumiwe wote ambao hawakuamini ile kweli, bali walipendezwa na udhalimu. 2 Wathesalonike 2:10-12.

We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”

Tunajaribu kudhihirisha jukumu la Eliya kama ishara kuhusiana na historia sambamba za pembe ya Uprotestanti na pembe ya Ujamhuri katika kipindi ambacho ufalme wa sita wa unabii wa Biblia unatawala. Ugumu wa kukusanya kinabii masuala yote ya mwaka 1863, angalau kwangu mimi, unatokana na mistari mbalimbali zinazoingiliana zinazokaribia dhana ya 'mantiki inayopindapinda'. Mantiki iliyo wazi na ya moja kwa moja daima ndiyo njia bora, lakini kutambua kweli za Kimungu na uhusiano wa kweli hizo miongoni mwao ni kazi ngumu, maana hupatikana katika Biblia 'hapa kidogo, pale kidogo'.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.

> Ni nani atakayemfundisha maarifa? Na ni nani atakayemfanya afahamu mafundisho? Wale walioachishwa maziwa, na waliotolewa matitini. Kwa maana agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo. Isaya 28:9, 10.

It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.

Ni kazi ngumu pia wakati hadhira lengwa yako inaundwa na wale wanaofahamu kweli za msingi unazozishughulikia, lakini wengine ni wapya kwa yote hayo. Karibu kweli zote ninazokusudia kuzipitia kwa muhtasari katika makala hii zinapatikana katika Mabao ya Habakuki. Kwa kuogopa nisionekane kana kwamba natumia 'mantiki ya kuzungukazunguka', nitakuambia tunakoelekea kabla hatujafika huko.

In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.

Mnamo mwaka 1863, Uadventista wa Millerite wa Laodikia ulisimamisha sanamu ya wivu. Sanamu hiyo ya wivu inawakilisha kizazi cha kwanza kati ya vizazi vinne vya Uadventista wa Laodikia.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> Kisha akaniambia, Mwana wa mwanadamu, inua sasa macho yako upande wa kaskazini. Basi nikainua macho yangu upande wa kaskazini, na tazama, upande wa kaskazini penye lango la madhabahu palikuwa na ile sanamu ya wivu katika ingilio. Ezekieli 8:5.

The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.

Vizazi vinne vya Kanisa la Waadventista wa Sabato vinawakilishwa katika vifungu mbalimbali vya Maandiko, lakini ninatumia Ezekieli sura ya nane kama rejea kuu. Sababu ya hili ni kwamba sura ya nane inaelekeza kwenye sura ya tisa. Katika Ezekieli sura ya tisa, kutiwa muhuri kwa mia na arobaini na nne elfu kunaonyeshwa, na katika Shuhuda kwa Kanisa, juzuu ya tano, Dada White anabainisha wazi jambo hili. Katika maoni ya Dada White anazungumzia wazi makundi mawili ya waabudu huko Yerusalemu wakati kutiwa muhuri kunapofanyika. Ezekieli naye hufanya vivyo hivyo, na kundi lisilopokea muhuri limewakilishwa katika sura ya nane.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> "Wale ambao hawahuzuniki kwa sababu ya kushuka kwao kiroho, wala hawaombolezi kwa ajili ya dhambi za wengine, wataachwa bila muhuri wa Mungu. Bwana anawapa amri wajumbe wake, wale watu wenye silaha za kuua mikononi mwao: 'Piteni mjini nyuma yake, mkaipige; jicho lenu lisione huruma, wala msisikitike; mkatue kabisa mzee, na kijana, na mwanamwali, na watoto wachanga, na wanawake; ila msimkaribie mtu yeyote mwenye alama; na muanzie hapa patakatifu pangu. Basi wakaanza na wazee waliokuwa mbele ya nyumba.'"

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> Hapa tunaona kwamba kanisa—patakatifu pa Bwana—ndilo la kwanza kuhisi pigo la ghadhabu ya Mungu. Wazee wa kale, wale ambao Mungu alikuwa amewapa nuru kuu na waliokuwa wamesimama kama walinzi wa maslahi ya kiroho ya watu, walikuwa wamesaliti dhamana yao. Walikuwa wamechukua msimamo kwamba hatupaswi kutazamia miujiza na udhihirisho ulio dhahiri wa nguvu za Mungu kama katika siku za zamani. Nyakati zimebadilika. Maneno haya yanaimarisha kutokuamini kwao, nao wanasema: Bwana hatatenda mema, wala hatatenda mabaya. Yeye ni mwenye rehema sana kiasi kwamba hatawatembelea watu wake kwa hukumu. Hivyo ‘Amani na salama’ ndilo wito kutoka kwa watu ambao hawatainua tena sauti zao kama tarumbeta kuwaonyesha watu wa Mungu maasi yao na nyumba ya Yakobo dhambi zao. Mbwa bubu hawa wasiobweka ndio wanaohisi kisasi cha haki cha Mungu aliyechukizwa. Wanaume, wanawali, na watoto wadogo wote wanaangamia pamoja. Ushuhuda, juzuu ya 5, 211.

Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.

Sura ya nane inaelezea wale walioko Yerusalemu—“kanisa”—ambao, katika kizazi cha nne kati ya vizazi vinne, wanaonyeshwa kama wakiinamia jua.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Akanileta katika ua wa ndani wa nyumba ya Bwana, na tazama, mlangoni pa hekalu la Bwana, kati ya ukumbi na madhabahu, kulikuwa na watu kama ishirini na watano, waliogeuzia mgongo wao hekalu la Bwana, na nyuso zao upande wa mashariki; nao walikuwa wakiliabudu jua upande wa mashariki. Kisha akaniambia, Je, umeona haya, mwanadamu? Je, ni kitu chepesi kwa nyumba ya Yuda kutenda machukizo wanayotenda hapa? Kwa maana wameijaza nchi jeuri, tena wamerudi kunitia hasira; na tazama, wanaweka tawi puani mwao. Kwa hiyo mimi nami nitawatenda kwa ghadhabu; jicho langu halitasikitika, wala sitaonea huruma; na wakilia masikioni pangu kwa sauti kuu, hata hivyo sitawasikia. Ezekieli 8:16-18.

Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.

Kama ilivyokuwa kwa ripoti mbaya ya wapelelezi kumi, viongozi ishirini na watano wa uasi wanaoabudu jua wame “mchochea” Bwana hadi akakasirika. Sheria ya Jumapili ndiyo “siku ya uchochezi” ambayo manabii wanaielekeza mbele. Sura ya tisa inaelezea wale wapokeao muhuri wa Mungu katika wakati huo huo, kwa kuwa inarudia tu na kupanua sura ya nane.

> “This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

> "Kutiwa muhuri kwa watumishi wa Mungu [Ufunuo sura ya saba] ni kile kile kilichoonyeshwa kwa Ezekieli katika maono." Ushuhuda kwa Wahudumu, 445.

In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.

Mwaka 1863, kizazi cha kwanza cha Uadventista wa Laodikia kilianza kutangatanga jangwani. Kwa mujibu wa historia ya kinabii, kile kinachotambuliwa kama sanamu ya wivu mwaka 1863 kilikuwa ndama wa dhahabu wa Aroni. Sifa za kinabii za ndama wa dhahabu ni kwamba ulikuwa sanamu ya mnyama, na ulikuwa wa dhahabu. Dhahabu ni ishara ya Babeli, kwa hiyo ndama wa dhahabu wa Aroni ulikuwa sanamu ya mnyama wa Babeli. Sanamu ya mnyama hufafanuliwa tu kama muungano wa kanisa na dola, ambapo kanisa ndilo linalodhibiti uhusiano huo.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> Lakini “sanamu kwa mnyama” ni nini? Na itaundwaje? Sanamu hiyo hufanywa na mnyama mwenye pembe mbili, nayo ni sanamu kwa yule mnyama. Pia huitwa sanamu ya mnyama. Basi, ili kujua sanamu hiyo ilivyo na jinsi itakavyoundwa, ni lazima tuchunguze sifa za mnyama huyo mwenyewe—upapa.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> "Kanisa la mapema lilipoharibika kwa kuiacha unyofu wa Injili na kukubali ibada na desturi za kipagani, lilipoteza Roho na nguvu za Mungu; na ili kudhibiti dhamiri za watu, lilitafuta uungwaji mkono wa mamlaka za kiraia. Matokeo yake yakawa upapa, kanisa lililodhibiti nguvu za dola na kuzitumia kuendeleza malengo yake mwenyewe, hasa kwa kuadhibu 'uzushi.' Ili Marekani iunde mfano wa yule mnyama, mamlaka ya kidini lazima yadhibiti serikali ya kiraia kiasi kwamba nguvu za dola pia zitatumiwa na kanisa kutimiza malengo yake mwenyewe." Pambano Kuu, 443.

The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.

Aroni alitengeneza ndama wakati Musa alipokuwa akipokea Amri Kumi. Amri ya pili inakataza kuabudu sanamu, na pia inatoa maelezo kwa kiasi kuhusu tabia ya Mungu kwa kumtaja Mungu kuwa Mungu mwenye wivu.

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

> Usijitengenezee sanamu ya kuchongwa, wala umbo la kitu chochote kilicho mbinguni juu, au kilicho duniani chini, au kilicho katika maji yaliyo chini ya nchi; usivisujudie wala kuvitumikia; kwa maana mimi, Bwana Mungu wako, ni Mungu mwenye wivu, nawaadhibu watoto kwa uovu wa baba zao hata kizazi cha tatu na cha nne cha wale wanionao chuki; nami naonyesha rehema kwa maelfu ya wale wanipendao na kuzishika amri zangu. Kutoka 20:4-6.

Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.

Sanamu ya ndama wa dhahabu ya Haruni, ikiwa ni sanamu ya kuabudiwa, inawakilisha sanamu ya wivu, kwa kuwa ilizua hasira ya haki iliyomlazimisha Musa kuvitupa chini na kuvivunja vibao viwili vya kwanza vya Amri Kumi. Tunakusudia kuonyesha kwamba mchoro bandia wa mwaka 1863 uliwakilishwa na ndama wa dhahabu wa Haruni. Wivu wa Mungu ulidhihirishwa dhidi ya sanamu ya ndama wa dhahabu ya Haruni, kwa kuwa sanamu hiyo ya ndama wa dhahabu iliwakilisha mungu wa uongo. Sanamu hiyo ya ndama ilikuwa uwakilishi bandia wa Mungu. Haruni alitangaza kwamba iliwakilisha miungu iliyowakomboa kutoka utumwani Misri. Vibao viwili ambavyo Musa alivivunja katika historia hiyo hiyo vilikuwa 'nakala' ya tabia ya Mungu wa kweli, Mungu ambaye kwa hakika aliwatoa kutoka Misri. Mchoro bandia uliotolewa mwaka 1863 ni sanamu ya wivu, kwa kuwa ulivunja vibao viwili vya Habakuki sura ya pili kwa kuondoa nyakati saba za kiapo cha Musa.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> "Nimeona kwamba chati ya 1843 ilielekezwa kwa mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba tarakimu zilikuwa kama Alivyotaka; kwamba mkono Wake ulikuwa juu yake na ukaficha kosa katika baadhi ya tarakimu, ili mtu yeyote asiweze kuliona, mpaka mkono Wake ulipoondolewa." Early Writings, 74, 75.

Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”

Zaidi ya hayo, Ellen White anaongeza kwenye agizo la kutokubadilisha mchoro wa 1843, kwa sharti la “isipokuwa kwa uvuvio.”

> “I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> "Niliona kwamba chati ya zamani iliongozwa na Bwana, na kwamba hakuna hata tarakimu moja yake inapaswa kubadilishwa ila kwa uvuvio. Niliona kwamba tarakimu za chati hiyo zilikuwa kama Mungu alivyotaka ziwe, na kwamba mkono wake ulikuwa juu yake na ukaficha kosa katika baadhi ya tarakimu hizo, ili mtu yeyote asiweze kuliona hadi mkono wake uondolewe." Spalding na Magan, 2.

James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.

James na Ellen White walikuwa wanaishi na familia ya Otis Nichol, wakati Nichol alipoandaa na kutengeneza chati ya 1850. Jambo pekee lililo "badilishwa" katika chati ya 1850 lilikuwa kwamba mwaka "1844" ulitumika kuchukua nafasi ya mwaka "1843," ambao ulikuwa umeonyeshwa kwenye chati ya 1843. Jambo pekee "lililobadilishwa" lilikuwa marekebisho ya "kosa" ambalo Mungu alikuwa amelifunika kwa mkono wake. Uvuvio wa nabii mwanamke ulikuwa ndani ya nyumba ileile ambamo chati ya 1843 ilipo "badilishwa" kuwa chati ya 1850, na nyakati saba za Walawi ishirini na sita zilibaki zimehifadhiwa kwenye chati hiyo, kama zilivyokuwa kwenye chati ya 1843.

The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.

Amri ya pili inajumuisha kipande kingine cha fumbo hili la kinabii, kwa maana inabainisha kwamba Mungu huhesabu vizazi hadi anapowatia adhabu kwa uovu unaotendeka. Mwaka 1863 uliashiria mwanzo wa kizazi cha kwanza kati ya vizazi vinne vya Kanisa la Waadventista Wasabato, kwa kuwa harakati ya Wamillerite ilimalizika wakati huo.

The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.

Vibao viwili vya Amri Kumi vinaashiria vibao viwili vya Habakuki, lakini pia vinaashiria mikate miwili ya kutikiswa ya Pentekoste, ambayo ilikuwa sadaka ya pekee katika huduma ya patakatifu iliyojumuisha dhambi. Udhihirisho wa nguvu za Mungu katika utoaji wa Amri Kumi, udhihirisho wa nguvu za Mungu wakati wa umwagaji wa Roho wa Pentekoste, na udhihirisho wa nguvu za Mungu katika historia ya chati mbili za Wamileraiti, vyote vinaashiria udhihirisho wa mwisho wa umwagaji wa Roho Mtakatifu katika mvua ya masika. Mikate miwili ya kutikiswa ya Pentekoste inawakilisha laki moja arobaini na nne elfu ambao huinuliwa kama bendera wakati wa mvua ya masika.

The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.

Mikate ya kutikiswa ya Pentekoste ilipaswa kuandaliwa pamoja na ‘chachu’, ambayo inawakilisha dhambi, lakini chachu hiyo iliharibiwa kupitia mchakato wa kuoka.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Wakati huo huo, kulipokusanyika pamoja umati usioweza kuhesabika wa watu, hata wakakanyagana wao kwa wao, akaanza kuwaambia wanafunzi wake kwanza, Jihadharini na chachu ya Mafarisayo, ambayo ni unafiki. Luka 12:1.

The wave loaves were a first fruit offering.

Mikate ya kutikiswa ilikuwa sadaka ya malimbuko.

> Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.

> Mtaleta kutoka makao yenu mikate miwili ya kutikiswa, kila mmoja ukiwa wa sehemu mbili za kumi; itakuwa ya unga laini; itaokwa kwa chachu; mikate hii ni malimbuko kwa Bwana. Mambo ya Walawi 23:17.

The one hundred and forty-four thousand are the first fruit offering in the last days.

Wale mia arobaini na nne elfu ni sadaka ya malimbuko katika siku za mwisho.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Na nikatazama, na tazama, Mwanakondoo amesimama juu ya mlima Sayuni, na pamoja naye kulikuwa na elfu mia moja arobaini na nne, waliokuwa na jina la Baba yake limeandikwa juu ya vipaji vya nyuso zao. Nami nikasikia sauti kutoka mbinguni, kama sauti ya maji mengi, na kama sauti ya ngurumo kuu; nikasikia pia sauti ya wapiga vinubi wakipiga vinubi vyao. Nao waliimba kama wimbo mpya mbele ya kiti cha enzi, na mbele ya wale viumbe hai wanne, na wazee; wala hapakuwepo mtu aliyeweza kujifunza wimbo huo ila wale elfu mia moja arobaini na nne, waliokombolewa kutoka duniani. Hawa ndio ambao hawakujitia unajisi kwa wanawake; kwa maana ni wanawali. Hawa ndio wamfuatao Mwanakondoo kokote aendako. Hawa wamekombolewa kutoka kati ya wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwanakondoo. Wala katika vinywa vyao hakukuonekana udanganyifu; kwa kuwa hawana mawaa mbele ya kiti cha enzi cha Mungu. Ufunuo 14:1-5.

The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.

Kundi la waabudu katika siku za mwisho ambao hawatakufa kamwe, linalowakilishwa na Eliya, litakuwa limeishinda dhambi kikamilifu, kwa kuwa moto wa utakaso unaoletwa juu yao na Mjumbe wa Agano huteketeza kabisa chachu na kuiondoa kutoka kwa wana wa Lawi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 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. Malachi 3:1–4.

> Tazama, nitamtuma mjumbe wangu, naye ataitengeneza njia mbele yangu; na Bwana mnayemtafuta atakuja ghafula katika hekalu lake, naam, yule mjumbe wa agano, mnayemfurahia; tazama, anakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Na ni nani atakayesimama atakapoonekana? Maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka kwa haki. Ndipo sadaka ya Yuda na Yerusalemu itampendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:1-4.

The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.

Sadaka iliyo “kama siku za kale” ni sadaka ya kutikiswa ya Pentekoste ya mikate miwili. Iliinuliwa juu kama sadaka, ikitambulisha manabii wawili waliouawa mitaani, na ambao kisha huinuliwa hadi mbinguni kama ishara, mwanzoni mwa mgogoro wa sheria ya Jumapili.

When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.

Aaron alipotengeneza ndama wake wa dhahabu, alitangaza kwamba ndama huyo ni miungu waliowatoa kutoka Misri, kisha akatangaza sikukuu kwa Bwana.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.

> Akazipokea mikononi mwao, akaichonga kwa chombo cha kuchonga, akafanya ndama aliyemiminwa; nao wakasema, Hawa ndiyo miungu yako, Ee Israeli, waliokupandisha kutoka nchi ya Misri. Naye Haruni alipoiona, akajenga madhabahu mbele yake; na Haruni akatangaza, akasema, Kesho kutakuwa na sikukuu kwa Bwana. Kutoka 32:4, 5.

When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.

Wakati ufalme wa kaskazini wa Israeli ulipojitenga na ufalme wa kusini wa Yuda, Yeroboamu, mfalme wa kwanza wa Israeli, kwa makusudi aliianzisha ibada bandia katika miji miwili, akatoa tamko lile lile kama la Aroni, akidai kwamba ndama zake mbili za dhahabu ndizo miungu iliyowatoa kutoka Misri, na akatangaza sikukuu bandia kama alivyofanya Aroni.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Yeroboamu akasema moyoni mwake, Sasa ufalme utarudi kwa nyumba ya Daudi. Ikiwa watu hawa watakwea kwenda kutoa dhabihu katika nyumba ya Bwana huko Yerusalemu, ndipo moyo wa watu hawa utamrudia tena bwana wao, yaani Rehoboamu mfalme wa Yuda; nao wataniua, kisha watamrudia Rehoboamu mfalme wa Yuda. Basi mfalme akafanya shauri, akatengeneza ndama wawili wa dhahabu, akawaambia, Ni taabu sana kwenu kupanda kwenda Yerusalemu; Hawa ndio miungu yenu, Ee Israeli, waliowapandisha kutoka nchi ya Misri. Akaweka mmoja huko Betheli, na mwingine akaweka huko Dani. Na jambo hilo likawa dhambi; kwa maana watu walienda kuabudu mbele ya yule mmoja, hata mpaka Dani. Akaijenga nyumba ya mahali pa juu, akawaweka makuhani kutoka miongoni mwa watu wa daraja la chini, ambao hawakuwa wa wana wa Lawi. Naye Yeroboamu akaweka sikukuu mwezi wa nane, siku ya kumi na tano ya mwezi, mfano wa sikukuu iliyo katika Yuda, naye akatoa dhabihu juu ya madhabahu. Hivyo ndivyo alivyofanya huko Betheli, akitoa dhabihu kwa wale ndama aliowatengeneza; akawaweka huko Betheli makuhani wa mahali pa juu aliyokuwa amefanya. Basi akatoa dhabihu juu ya madhabahu aliyokuwa amefanya Betheli siku ya kumi na tano ya mwezi wa nane, yaani, katika mwezi aliouazimia moyoni mwake; akaweka sikukuu kwa wana wa Israeli; akatoa dhabihu juu ya madhabahu, na akafukiza uvumba. 1 Wafalme 12:26-33.

Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.

Dani humaanisha hukumu, na huwakilisha dola; Betheli humaanisha nyumba ya Mungu. Kama ilivyo katika uasi wa Aroni na ule wa mfalme Yeroboamu, ishara hizo huonyesha muungano wa kanisa na dola ambao hatimaye hutokea wakati wa sheria ya Jumapili nchini Marekani.

The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.

Sheria ya Jumapili hutokea mwishoni mwa Uadventista, na mwanzoni mwa Uadventista harakati iliyokuwa imetambuliwa kama pembe ya Kiprotestanti katika majira ya joto ya mwaka 1844 iliungana kisheria na pembe ya Kijamhuri. Hivyo, uasi wa Haruni na Yeroboamu unawakilisha mwaka 1863 pamoja na sheria ya Jumapili inayokuja hivi karibuni.

The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”

Sababu kwamba mjumbe wa agano anawatakasa "wana wa Lawi" na si mojawapo ya makabila mengine ni kwamba wakati wa uasi wa ndama wa dhahabu wa Haruni, Walawi ndio waliokuwa upande wa Musa. Kwa uaminifu wao, kisha wakafanywa kabila lililowakilisha ukuhani, heshima ambayo hapo awali ilikusudiwa kujumuisha wazaliwa wa kwanza wa kila kabila. Ndiyo maana Yeroboamu alihakikisha kwamba ukuhani wake bandia haukuwa wa wana wa Lawi, bali akaufanya ukuhani wake "wa watu wa daraja la chini kabisa, ambao hawakuwa wa wana wa Lawi."

The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.

Wana wa Lawii ni wale wanaosafishwa kwa moto kama ishara, au kama sadaka ya kutikiswa wakati wa mgogoro wa sheria ya Jumapili. Historia ya mgogoro wa sheria ya Jumapili katika siku za mwisho ilitolewa mfano na mgogoro wa mwaka 1863, wakati pembe ya Kiprotestanti iliyotambuliwa hivi karibuni iliunganishwa kisheria na pembe ya Kijamhuri. Tuna mstari mmoja zaidi wa historia wa kushughulikia kabla ya kuanza kupitia vifungu ambavyo tumetaja hivi punde.

That line is the year 1856, and we will address that in our next article.

Mstari huo ni mwaka 1856, na tutalishughulikia hilo katika makala yetu ijayo.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.

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