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

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Nambari ya Nne

Number Four

Nambari Nne

Author

Jeff Pippenger

Published

December 7, 2025

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

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

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Walevi wanatofautishwa na masalia ("mabaki") ambao wanakuwa "taji la utukufu" wa Mungu, kwa kuwa wakati wa mvua ya mwisho Bwana huanzisha "ufalme wa utukufu" wake, kama ilivyoonyeshwa kwa mfano kupitia kuanzishwa kwa "ufalme wa neema" msalabani. Ufalme wa neema msalabani unatoa kielelezo cha ufalme wa utukufu wakati wa sheria ya Jumapili. Mvua ya mwisho ilianza mnamo 9/11, wakati kutia muhuri kwa wale laki moja na arobaini na nne elfu na hukumu ya walio hai kulipoanza.

> “I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

> Niliona kwamba kila kitu kinaangalia kwa makini sana na kuelekeza kwa nguvu mawazo yake kwenye mgogoro unaokaribia ulioko mbele yake. Dhambi za Israeli lazima ziende katika hukumu mapema. Kila dhambi lazima iungamwe katika patakatifu, ndipo kazi itasonga mbele. Hilo lazima lifanywe sasa. Masalia katika wakati wa taabu watalia, “Mungu wangu, Mungu wangu, kwa nini umeniacha?”

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> Mvua ya masika inakuja juu ya wale walio safi—basi wote hao wataipokea kama hapo kwanza.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> Malaika wanne watakapoachilia, Kristo atasimamisha ufalme wake. Hakuna anayepokea mvua ya masika ila wale wanaofanya yote wawezayo. Kristo angetusaidia. Wote wangeweza kuwa washindi kwa neema ya Mungu, kupitia damu ya Yesu. Mbingu yote ina nia katika kazi hiyo. Malaika wana nia. Spalding na Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Pepo nne za Ufunuo pia zinawakilishwa na Isaya kama upepo mkali uliokuwa umezuiliwa katika siku ya upepo wa mashariki, kama vile pepo nne za mizozo katika Ufunuo zinavyoshikiliwa na malaika wanne. Pepo nne hizo zimetambuliwa na Dada White kama “farasi mwenye hasira anayetaka kujitoa huru” akileta “mauti na uharibifu.” Pepo nne hizi zinaachiliwa hatua kwa hatua, kuanzia 9/11, kisha zikazidishwa sana wakati wa sheria ya Jumapili, na hatimaye kuachiliwa kabisa wakati mlango wa rehema wa wanadamu unafungwa.

## Released and Restrained

Kuachiliwa na Kuzuiwa

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Parapanda ya saba, ambayo pia ni ole wa tatu, inayotangaza kukamilika kwa fumbo la Mungu, ilipigwa kinabii wakati wa 9/11 wakati Uislamu uliachiliwa kisha ukazuiwa kinabii na George W. Bush baada ya 9/11. Mama wa Uislamu, Hagari, mama yake Ismaeli, ni ishara ya kizuizi na kuachiwa. Aliachiliwa na Sara ili azaliane na Ibrahimu kwa ruhusa ya Sara, kisha kwa sababu ya wivu akazuiwa na Sara, jambo lililomsababisha Hagari kukimbia, hadi malaika akamzuia Hagari asikimbie na kumwambia arudi. Baada ya kuzaliwa kwa Isaka, mzozo wa Hagari na Sara uliendelea hadi Ibrahimu akamfukuza yule mjakazi, hivyo kuweka kizuizi kingine juu yake.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Malaika wanne wa Uislamu waliachiliwa mwanzoni mwa unabii wa miaka mia tatu tisini na moja na siku kumi na tano wa Ufunuo sura ya tisa aya ya kumi na tano, na kisha wakazuiliwa tarehe 11 Agosti 1840.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Na yule malaika wa sita akapiga tarumbeta, nami nikasikia sauti kutoka kwenye pembe nne za madhabahu ya dhahabu iliyo mbele za Mungu, ikimwambia yule malaika wa sita aliyekuwa na tarumbeta, “Fungua wale malaika wanne waliokuwa wamefungwa kwenye mto mkubwa Frati.” Na wale malaika wanne wakafunguliwa, waliokuwa wameandaliwa kwa saa moja, na siku moja, na mwezi mmoja, na mwaka mmoja, ili wauwe theluthi ya wanadamu. Ufunuo 9:13-15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Baada ya Uislamu wa ole wa tatu kuachiliwa ili kushambulia mnamo 9/11, George W. Bush alianzisha vita yake ya kimataifa dhidi ya ugaidi na akaweka kizuizi dhidi ya Uislamu. Kutajwa kwa mara ya kwanza kwa Ishmaeli, ishara ya Uislamu, kunaonyesha kwamba wazao wa Ishmaeli wangekuwa dhidi ya kila mtu na kila mtu angekuwa dhidi yao.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Malaika wa Bwana akamwambia, Tazama, u mja mzito, nawe utazaa mwana wa kiume, nawe utamwita jina lake Ishmael; kwa sababu Bwana amesikia mateso yako. Naye atakuwa mtu wa porini; mkono wake utakuwa dhidi ya kila mtu, na mkono wa kila mtu utakuwa dhidi yake; naye atakaa mbele ya ndugu zake wote. Mwanzo 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Uislamu ndiyo nguvu mwishoni mwa dunia ambayo ‘mkono wa kila mtu’ utakuwa dhidi yake, na Uislamu utakuwa dhidi ya kila mtu, kama inavyotimizwa kikamilifu leo. Kazi mahsusi ya Uislamu kama ishara ya unabii ni kuleta vita vya dunia. Mada hii inathibitishwa na simulizi ya Eliya, Yohana Mbatizaji, na inawakilishwa kama ‘kuwakasirisha mataifa’ katika kitabu cha Ufunuo.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> "'Kuanza kwa wakati huo wa taabu,' kunakotajwa hapa hakurejelei wakati ambapo mapigo yataanza kumwagwa, bali kipindi kifupi tu kabla hayajamwagwa, wakati Kristo yuko katika patakatifu. Wakati huo, kazi ya wokovu ikihitimishwa, taabu itakuwa ikiikumba dunia, na mataifa yatakuwa na hasira, lakini yatadhibitiwa ili yasizuie kazi ya malaika wa tatu. Wakati huo 'mvua ya masika,' au burudisho litokalo mbele za Bwana, itakuja ili kutoa nguvu kwa sauti kuu ya malaika wa tatu, na kuwaandaa watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamwagwa." Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Katika "siku" ambapo mvua ya baadaye inanyesha, Kristo anaanzisha ufalme wake wa utukufu kama inavyoonyeshwa katika kitabu cha Danieli.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

> Na katika siku za wafalme hao Mungu wa mbinguni atausimamisha ufalme ambao hautaangamizwa kamwe; wala ufalme huo hautaachiwa watu wengine; bali utavunja vipandevipande na kuangamiza falme hizi zote, nao utasimama milele. Danieli 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Katika "siku" ambazo Kristo atakaposimamisha ufalme wake wa utukufu, wale ambao ni "taji" la utukufu wa Kristo wanatofautishwa na walevi wanaovaa "taji" la kiburi. "Maono" ya Habakuki yaliyopaswa kuandikwa na kufanywa wazi juu ya "vibao" yanaonyesha kwa uwazi ushuhuda wa kihistoria wa kweli za msingi za Uadventista. Katika ushuhuda wa Habakuki, makundi mawili ya Yoeli ya aidha "kiburi" au "utukufu" yanawakilishwa kama kundi linalohesabiwa haki kwa imani au linaloinuliwa kwa kiburi. Aya ya nne ya sura ya pili inazungumzia makundi hayo mawili, nayo yanafanana na mfano maarufu wa farisayo na mtoza ushuru. Mtoza ushuru alirudi nyumbani amehesabiwa haki, na "nafsi" ya farisayo "si nyoofu" kwa kuwa "imeinuka."

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Tazama, roho yake iliyoinuliwa si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Katika aya inayofuata Habakuku anatambua kundi ambalo mioyo yao imeinuliwa kwa kiburi kuwa ni walevi, hivyo akiunganisha walevi wa Isaya na wa Habakuku na "kiburi."

> Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

> Naam, tena, kwa sababu hupotoka kwa mvinyo, ni mtu mwenye kiburi, wala hasikai nyumbani; huipanua tamaa yake kama kuzimu, naye ni kama mauti, wala hashibi, bali hukusanya kwake mataifa yote, na hujilimbikizia watu wote. Habakuki 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Ya kukumbukwa ni kwamba mistari hii katika Habakuki haikutimia tu katika historia ya Wamillerite, bali utimilifu wake ulikuwa mada ya kawaida kwa wote wawili, Ellen White na waanzilishi wa mapema wa Uadventista. Wale waliohesabiwa haki kwa imani inayowakilishwa katika mstari wa nne wa historia ya Wamillerite walikuwa wale waliovumilia mgogoro wa kukatishwa tamaa ya kwanza, uliotia alama wakati wa kusubiri na kuwasili kwa ujumbe wa malaika wa pili uliotangaza kuanguka kwa Babeli. Wamillerite walielewa ndani ya historia hiyo ya majaribu kwamba watu wa agano wa zamani, ambao kihistoria walikuwa Waprotestanti, walikuwa wamekuwa binti za Babeli. Waprotestanti hao walikuwa wale wanaowakilishwa na kanisa la Sardi, wakiwakilisha watu wa agano, kwa maana walikuwa na “jina”, ishara ya tabia na uhusiano wa agano, lakini walikuwa wafu.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Na kwa malaika wa kanisa lililoko Sardi andika; Haya ndiyo anenayo yeye aliye na Roho saba za Mungu, na nyota saba; Nayajua matendo yako, ya kuwa una jina la kuwa hai, nawe umekufa. Ufunuo 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Katika mchakato wa kujaribiwa wa mwaka 1844 uliyoanza Aprili 19 na baadaye kuisha Oktoba 22—wale walioshindwa mchakato huo wa kujaribiwa walijikweza kwa kiburi, na iwapo tungezisoma tu aya zinazofuata aya ya tano, tabia ya kiburi cha kibinadamu inaonyeshwa pale kwa mfano wa jeuri ya kipapa na kujikweza. Inaishia katika aya ya ishirini ambapo inatangazwa kwamba Bwana yumo katika hekalu lake takatifu, dunia yote na inyamaze kimya.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Lakini Bwana yuko katika hekalu lake takatifu; nchi yote na inyamaze kimya mbele zake. Habakuki 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Aya ya pili ya Habakuki sura ya pili inabainisha kukatishwa tamaa kwa mara ya kwanza tarehe 19 Aprili 1844, na sura hiyo inaishia katika aya ya ishirini, ambayo kwa wazi inaashiria tarehe 22 Oktoba 1844, wakati Bwana alikuja ghafla hekaluni Mwake.

## Four Comings on October 22, 1844 (line upon line)

Ujio mara nne tarehe 22 Oktoba 1844 (mstari juu ya mstari)

> “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.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Aya ya tatu na ya nne zinabainisha makundi mawili yanayozalishwa na mchakato wa kujaribiwa uliotajwa katika aya ya pili hadi ya ishirini, mchakato wa kujaribiwa wa Aprili 19, 1844 hadi Oktoba 22, 1844. Aya ya nne hadi ya kumi na tisa zinahusu mamlaka ya kipapa, isipokuwa aya ya kumi na nne inayohusu historia inayofuata kushuka kwa malaika wa Ufunuo sura ya kumi na nane mnamo 9/11.

> For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

> Kwa maana dunia itajazwa na maarifa ya utukufu wa Bwana, kama maji yafunikavyo bahari. Habakuki 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Katika kipindi cha kujaribiwa cha malaika wa pili katika historia ya Millerite, makundi mawili ya waabudu yaliibuka, na baadaye yakajidhihirisha katika mgogoro wa tarehe 22 Oktoba 1844. Tabia ya waovu katika kifungu hicho ni tabia ya upapa, na katika kipindi hicho cha kujaribiwa, Wamillerite waaminifu walikuja kutangaza kwa kuafikiana na ujumbe wa malaika wa pili kwamba Kanisa la Kiprotestanti lilikuwa limekuwa binti za Roma kupitia kukataa kwao ujumbe wa Millerite. Mjadala uliodhihirika kati ya mwanzo tarehe 19 Aprili na mwisho tarehe 22 Oktoba ndiko tabia inapodhihirika—iwe kama mlevi mwenye kiburi wa divai ya Babeli, kama Belshaza, au kama mtu ambaye, kama Danieli mbele ya Belshaza, alihesabiwa haki kwa imani yake. Mjadala huo ndiko tamthilia inapoendelea ambayo huizamsha dunia kwa uhalisia wa milele unaohusishwa na ujumbe wa malaika wa tatu. Mandhari ya mlevi dhidi ya aliyehesabiwa haki imewekwa katika muktadha wa hoja kuhusu jinsi dunia inavyoangaziwa juu ya masuala hayo, "Kwa maana dunia itajaa maarifa ya utukufu wa Bwana, kama maji yanavyoifunika bahari." Kuangaziwa huko kulianza 9/11.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Mwishoni mwa historia inayowakilishwa katika Habakuki sura ya pili, Bwana alikuja ghafla kwenye hekalu Lake tarehe 22 Oktoba 1844. Alifanya hivyo kutimiza unabii alioutoa kama Palmoni katika aya ya kumi na nne ya Danieli sura ya nane.

## Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Siku ya kumi ya mwezi wa saba wa kalenda ya Biblia, ambayo mnamo mwaka 1844 iliangukia siku ya ishirini na mbili ya mwezi wa kumi, Habakuki 2:20 ulitimia, na nambari ya kiishara “220” yaweza kuonekana katika marejeo ya “sura na mstari” yanayotambulisha mabadiliko ya kipindi katika kazi ya Kristo katika patakatifu pa mbinguni. Sifa ya kinabii ya wale mia moja arobaini na nne elfu ni kwamba ni wale wamfuatao Mwanakondoo popote aendako. Kumfuata Kristo kunamaanisha kumfuata katika Neno lake.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Katika Neno Lake, nambari "220" kwa njia ya mfano inawakilisha mchanganyiko wa uungu na ubinadamu, na kazi yenyewe ambayo Kristo alianza katika tarehe hiyo ilikuwa kazi ya kuunganisha uungu Wake na ubinadamu. Mwaka 1844, tarehe ishirini na mbili ya mwezi wa kumi, au kwa mfano ishirini na mbili mara kumi sawa na "220" (22 X 10 = 220), au unaweza kusema, katika tarehe ileile inayolingana kwa mfano na "220," Habakuki "2:20" ilitimia wakati Kristo alihamia kutoka Patakatifu kwenda Patakatifu pa Patakatifu ili kuanza hukumu ya uchunguzi.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, Nambari ya Ajabu, yumo ndani ya ‘swali na jibu’ ambalo ndilo nguzo kuu ya Uadventista, na Waadventista wengi hawafahamu kabisa ukweli huo.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> Andiko ambalo, kuliko mengine yote, lilikuwa msingi na nguzo kuu ya imani ya Adventi lilikuwa tamko hili: ‘Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa.’ [Danieli 8:14.] Mzozo Mkubwa, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Danieli sura ya nane, aya ya kumi na tatu na ya kumi na nne, zinajumuisha swali katika aya ya kumi na tatu linalofuatiwa na jibu katika aya ya kumi na nne. Neno la Kiebrania Palmoni limetafsiriwa kama "yule mtakatifu fulani" katika aya ya kumi na tatu, na jina hilo mahususi la Kristo linamaanisha mwenye kuhesabu wa ajabu au mwenye kuhesabu wa siri.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Ellen White anapotambua kwamba aya ya kumi na nne ndiyo nguzo kuu na msingi wa Uadventista, anaweka msisitizo wa kimungu juu ya swali na jibu la aya hizi mbili, ambavyo vinadai kwamba Kristo, kama Mhesabunaji wa Ajabu, lazima awe rejeleo kuu. Dada White alisisitiza mara kwa mara umuhimu wa kumtazama Kristo kama ukweli wa kiini wa kifungu chochote, na katika aya ya kumi na tatu na ya kumi na nne kuna kuonekana kwa moja kwa moja kwa Kristo - "yule mtakatifu fulani" - ambaye ni Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Uadventista ulipokataa “mara saba” za Walawi ishirini na sita mwaka 1863, ulijifumbia macho kuhusu Palmoni, kwa kuwa muundo wa kinabii wa swali na jibu unategemea uhusiano kati ya “mara saba” za Musa na “siku elfu mbili mia tatu” za Danieli. “Mara saba” za Musa, yaani miaka elfu mbili mia tano na ishirini, na “jioni na asubuhi elfu mbili mia tatu” za Danieli, yaani miaka elfu mbili mia tatu, uhusiano wao wa kinabii unathibitishwa na wakati, ambao unawakilishwa na nambari, na yule Mwenye Kuhesabu wa Ajabu yuko katikati ya swali na jibu, ambavyo ni nguzo kuu ya Uadventista. Wale ambao huenda wamesoma maandishi ya Josephus wanaweza kukumbuka hoja zake za kimantiki zinazotambua mambo mawili maalum yaliyoundwa na Mungu. Moja lilikuwa lugha ya Kiebrania na lingine lilikuwa muda unaoweza kupimika, ambao nao unahitaji hisabati.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Aya ya kumi na tatu inauliza "Hata lini?" Aya hiyo haiulizi "lini," inauliza "hata lini?" Iwapo swali linahusu muda unaochukua (hata lini?) au iwapo swali linahusu wakati maalum (lini?) ni jambo muhimu kwa kuelewa kwa usahihi. Jibu la swali katika aya ya kumi na nne linaweza kuwa kubainisha wakati maalum, au kipindi cha muda, na huenda vyote viwili; lakini lolote jibu litakalokuwa, lazima liwekwe ndani ya muktadha wa swali la aya ya kumi na tatu. Ili kuligawa neno kwa usahihi, yaani, kuelewa kwa usahihi jibu la aya ya kumi na nne, kunahitaji uelewa sahihi wa muktadha wa swali. Je, ni "lini" au "ndipo"?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Walewi wa Efraimu hufundisha kwa namna isiyo dhahiri kwamba aya ya kumi na nne inatambua wakati maalum, ambao wao wanautaja kuwa ni tarehe 22 Oktoba 1844, na wanapofanya hivyo wanaweza kabisa kurejelea kifungu tulichonukuu hivi punde kutoka The Great Controversy, lakini Neno la Mungu halibadiliki kamwe wala halishindwi. Swali la “kwa muda gani” linabainisha urefu wa muda, si wakati maalum. Tarehe 22 Oktoba 1844 ilianza kipindi cha hukumu ya uchunguzi, na kweli zinazohusiana na kazi hiyo zinawakilisha injili ya milele na ni muhimu zaidi kuliko tu tarehe ilipoanza.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Sarufi ya Kiebrania iko wazi, na maana hiyo hiyo ilitafsiriwa katika Tafsiri ya King James. Siyo tu kwamba sarufi inaweka kwa uwazi swali hilo katika muktadha wa muda unaochukua, bali swali “kwa muda gani” ni ishara ya unabii wa kibiblia. Inaweza kudhihirishwa kwa ushuhuda kadhaa kwamba swali “kwa muda gani” kama ishara linawakilisha historia ya 9/11 hadi sheria ya Jumapili. Kwanza tutaangalia ishara ya “kwa muda gani” kabla ya kurudi kwa Palmoni na Joel.

## How Long? Isaiah Six

Mpaka lini? Isaya Sura ya Sita

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Katika Isaya sura ya sita aya ya tatu, malaika wanatambua kwamba dunia imejaa utukufu wa Mungu.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Na mmoja akamwita mwingine, akasema, Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi; dunia yote imejaa utukufu wake. Isaya 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Dada White anaunganisha kushuka kwa malaika wa Ufunuo kumi na nane na malaika ikiwa ni aya ya tatu.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

> "Wanapoona [malaika] siku za usoni, wakati dunia yote itakapojazwa na utukufu wake, wimbo wa ushindi wa sifa unasikika kwa mwangwi kutoka kwa mmoja hadi mwingine kwa uimbaji wa kupendeza, 'Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi.'" Review and Herald, Desemba 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Isaya yuko kwenye 9/11 na anauliza, “hadi lini” lazima awasilishe ujumbe wa 9/11 kwa watu wa Laodikia wasiotaka kuona wala kusikia. Anaambiwa lazima avumilie hadi miji ivunjwe, na maangamizi ya miji hayo huanza wakati wa sheria ya Jumapili wakati uasi wa kitaifa unapofuatwa na uharibifu wa kitaifa.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ndipo nikasema, Bwana, hata lini? Naye akajibu, Hata miji iharibike bila mkazi, na nyumba bila mtu, na nchi iwe ukiwa kabisa; na Bwana awaondoe watu mbali, na kuwe na kuachwa kukuu katikati ya nchi. Lakini bado ndani yake kutakuwepo sehemu ya kumi, nayo itarudi, nayo italiwa; kama mti wa teil na kama mwaloni, ambao kiini chao kimo ndani yao, wanapopukutisha majani yao; vivyo hivyo mbegu takatifu itakuwa ndilo kiini chake. Isaya 6:11-13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Mnamo 9/11, wakati dunia ilitiwa nuru kwa utukufu wa Mungu, Isaya anatiwa mafuta ili kuwasilisha ujumbe wa mvua ya mwisho, naye anauliza, “hata lini” anahitaji kuwasilisha ujumbe wa 9/11 kwa watu ambao mioyo yao imenona? Jibu ni “mpaka” sheria ya Jumapili, wakati kutakuwepo “mahame makubwa katikati ya nchi.” Hayo “mahame makubwa” husababishwa na Uadventista wa Laodikia, unaowakilishwa na Isaya katika sura ya ishirini na mbili kama Shebna.

> Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

> Tazama, Bwana atakuchukua uhamishoni kwa nguvu kuu, na kwa yakini atakufunika. Hakika atakupindua kwa nguvu na kukutupa kama mpira katika nchi pana; huko utakufa, na huko magari ya fahari yako yatakuwa aibu ya nyumba ya bwana wako. Nami nitakuondoa katika nafasi yako, na kutoka katika cheo chako atakushusha. Isaya 22:17-19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Uadventista wa Laodikia unaiacha kweli wakati wa sheria ya Jumapili, na ndipo "unashindwa" kama inavyoonyeshwa katika Danieli sura ya kumi na moja, aya ya arobaini na moja.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Naye ataingia pia katika nchi tukufu, na mataifa mengi yataangushwa; lakini hawa wataponyoka mkononi mwake, yaani Edomu, na Moabu, na wakuu wa wana wa Amoni. Danieli 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Isaya anapouliza, "Hata lini?" anaambiwa awasilishe ujumbe kwa Uadventista hadi sheria ya Jumapili, wakati wale "wengi" wa Danieli kumi na moja aya arobaini na moja "wataangushwa," watakapoiacha Sabato na Mungu. Kisha watatapikwa kutoka kinywani mwa Bwana kama inavyowakilishwa katika kitabu cha Ufunuo, ambako vitabu vyote vya Biblia hukutana na kuhitimika, na ambako Isaya ishirini na mbili anamwonyesha Shebna akitupwa "kwa nguvu" "kama mpira katika nchi kubwa," nao "wakiondolewa" "mbali sana."

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Katika kipindi hicho mabaki, yanayowakilishwa kama “sehemu ya kumi” (ambayo ni fungu la kumi), “watarudi”; ambao katika kifungu hicho wanalinganishwa na miti yenye “kiini” kinachobaki inapovua majani yake. “Majani” yanawakilisha ukiri wa imani katika ishara za kinabii. Wakati Uadventista utakapofikia sheria ya Jumapili na kuukubali siku ya kwanza ya juma badala ya Sabato ya Mungu, watayatupilia mbali majani yao ya “ukiri” na hawatadai tena kushika Sabato ya Mungu ya siku ya saba.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

> Kulaaniwa kwa mti wa tini kulikuwa mfano uliodhihirishwa kwa tendo. Mti ule tasa, uliokuwa ukionyesha majani yake ya majivuno mbele ya uso wa Kristo, ulikuwa ishara ya taifa la Wayahudi. Mwokozi alitamani kuwafafanulia wanafunzi wake sababu na uhakika wa maangamizi ya Israeli. Kwa kusudi hili aliupa mti sifa za maadili, na kuufanya mfunua wa ukweli wa Mungu. Wayahudi walisimama wakiwa tofauti na mataifa mengine yote, wakikiri utii kwa Mungu. Walikuwa wamependelewa naye kwa namna ya pekee, nao walidai haki kuliko watu wengine wote. Lakini waliharibiwa na upendo wa dunia na tamaa ya faida. Walijisifia maarifa yao, lakini walikuwa wajinga kuhusu matakwa ya Mungu, na walijaa unafiki. Kama ule mti tasa, walitandaza matawi yao ya kujionyesha juu, yakiwa yamenawiri kwa mwonekano, na ya kupendeza machoni, lakini hawakutoa "ila majani tu." Dini ya Kiyahudi, pamoja na hekalu lake la kifahari, madhabahu zake takatifu, makuhani wake waliovaa vilemba na sherehe zake za kuvutia, kwa kweli ilikuwa nzuri kwa mwonekano wa nje, lakini unyenyekevu, upendo, na wema vilikosekana.

> “All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

> Miti yote katika bustani ya mitini ilikuwa haina matunda; lakini miti isiyo na majani haikuibua matarajio yoyote, wala haikusababisha kukatishwa tamaa. Kwa miti hii, watu wa Mataifa waliwakilishwa. Walikuwa hawana utauwa kama ilivyokuwa kwa Wayahudi; lakini hawakudai kumtumikia Mungu. Hawakujigamba wakijidai kuwa watu wema. Walikuwa vipofu kuhusu matendo na njia za Mungu. Kwao msimu wa matini haukuwa umefika bado. Bado walikuwa wakingoja siku ambayo ingewaletea nuru na tumaini. Wayahudi, ambao walikuwa wamepokea baraka kubwa zaidi kutoka kwa Mungu, waliwajibishwa kwa matumizi mabaya ya zawadi hizi. Mapendeleo waliyoyajivunia yaliongeza tu hatia yao. The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Wakati wa sheria ya Jumapili, madai ya Uadventista wa Laodikia kwamba wao ni watu wa agano la Mungu yanatoweka wanapokubali alama ya agano la mauti na kukataa muhuri wa agano la uzima. Kisha hutupilia mbali majani ya ungamo wao, na kinachoonekana ni masalia yanayowakilishwa na Isaya, ambaye katika 9/11 “alirudi” kwenye njia za kale, kisha akanyenyekezwa hadi mavumbini alipotambua uzoefu wake uliopotoka, na baadaye akatakaswa kwa mkaa uliotwaliwa kutoka madhabahuni. Dada White anatufahamisha kwamba mkaa kutoka madhabahuni unaashiria utakaso, lakini utakaso ni kile tu kinachofanyika kwa mkaa huo kugusa midomo ya Isaya.

> “The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

> Kipande cha mkaa chenye moto ni ishara ya utakaso. Kikiguza midomo, hakuna neno najisi litakalotoka humo. Kipande cha mkaa chenye moto pia kinaashiria nguvu ya jitihada za watumishi wa Bwana. Review and Herald, Oktoba 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

"Makaa" kutoka madhabahuni yanayotupwa duniani katika siku za mwisho ni makaa yanayotupwa duniani wakati muhuri wa saba na wa mwisho unafunguliwa katika mistari mitano ya kwanza ya Ufunuo sura ya nane. Isaya, na hivyo pia wale mia moja arobaini na nne elfu, wanatakaswa na kaa linapogusa midomo yao, lakini "kaa" hilo ni ujumbe. Linagusa midomo yao wanapochukua kitabu kutoka mkononi mwa malaika na kukila.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Uwatakase kwa ile kweli; neno lako ndiyo kweli. Yohana 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Wale wanao "rudi" na kuwa masalia (mabaki) wanaonyeshwa kuwa ni miti ya mwaloni na teal, na kama vile Kristo alikuwa ame "upa mti sifa za kimaadili, na kuufanya kuwa mfasiri wa ukweli wa kimungu" miti ya Isaya ina "sifa ya kimaadili" ndani yake kama inavyowakilishwa na "dutu." Dutu hubaki pamoja na miti, hata pale wale ambao walikuwa majani tu ya ungamo wanapotupiliwa mbali. "Mbegu takatifu" ni "dutu" na Kristo ni "mbegu takatifu" ya unabii. Miti hiyo inayowakilishwa kama masalia na pia na Isaya mwenyewe katika sura ya sita inawakilisha wanadamu na hivyo ubinadamu, na mbegu takatifu inawakilisha uungu. Hivyo, Isaya sura ya sita inatambulisha utakaso wa Uadventista kuanzia 9/11 hadi sheria ya Jumapili, na maelezo ambayo Isaya anachangia katika historia hiyo ya kinabii yote yanawakilishwa na swali lake la "kwa muda gani". Kwake Isaya jibu la "kwa muda gani" lilikuwa kutoka 9/11 hadi sheria ya Jumapili.

## How Long? 1840–1844

Kwa muda gani? 1840-1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

Agosti 11, 1840 ilikuwa mfano wa 9/11, na pamoja na historia ya kinabii ya Agosti 11, 1840 hadi Oktoba 22, 1844, pambano la Mlima Karmeli kati ya Eliya na manabii wa Yezebeli lilitokea. Hatimaye manabii wa Baali walithibitishwa kuwa manabii wa uongo na wakauawa na Eliya, lakini mwanzoni kabisa wa makabiliano hayo Eliya akauliza swali, "hata lini" mtasita kati ya maoni mawili?

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Na Eliya akaja kwa watu wote, akasema, Hata lini mtasitasita kati ya mawazo mawili? Kama Bwana ni Mungu, mfuateni; lakini kama Baali, mfuateni yeye. Watu hawakumjibu hata neno. Kisha Eliya akawaambia watu, Mimi, mimi peke yangu tu, nimesalia nabii wa Bwana; lakini manabii wa Baali ni watu mia nne hamsini. 1 Wafalme 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Eliya yupo mnamo Agosti 11, 1840; akiuliza kizazi hicho iwapo ujumbe wa Wamileraiti ni wa kweli au ni wa uongo? Ni ujumbe mwingine kwa Laodikia, kama ilivyokuwa Isaya sura ya sita.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> Maelfu waliongozwa kuukumbatia ukweli ulihubiriwa na William Miller, na watumishi wa Mungu waliinuliwa katika roho na nguvu za Eliya kutangaza ujumbe. Kama Yohana, mtangulizi wa Yesu, wale waliouhubiri ujumbe huu mzito walihisi kulazimika kuliweka shoka penye mzizi wa mti, na kuwaita watu wazae matunda yapasayo toba. Ushuhuda wao ulikusudiwa kuamsha na kuathiri kwa nguvu makanisa na kudhihirisha tabia zao halisi. Na onyo hili zito la kukimbia ghadhabu ijayo lilipotolewa, wengi walioungana na makanisa walipokea ujumbe wa uponyaji; waliona kurudi nyuma kwao, nao kwa machozi ya uchungu ya toba na maumivu makuu ya nafsi, wakajinyenyekeza mbele za Mungu. Na Roho wa Mungu alipowatulia juu yao, wakasaidia kupaza mwito, 'Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja.' Maandishi ya Mapema, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Katika kipindi cha majaribu cha 1840 hadi 1844, Waprotestanti waliokataa ujumbe wa Eliya wakawa binti za Roma na wakalikabidhi joho la Uprotestanti kwa Uadventista wa Milleraiti. Pamoja na Isaya na Eliya, tunao mashahidi wawili wanaoshuhudia kwamba swali “Hata lini” ni ishara ya historia inayoanza 9/11 na kukamilika katika sheria ya Jumapili. Katika historia ya Milleraiti, 11 Agosti 1840 inalingana na 9/11, na 22 Oktoba 1844 inalingana na sheria ya Jumapili. Moto uliposhuka kutoka mbinguni na kuteketeza sadaka ya Eliya, yale mawe kumi na mawili yote yalitiwa nuru pamoja na sadaka hiyo, hivyo yakiwatambulisha elfu mia moja arobaini na nne kama ishara, wakilishiwa kama mawe yaliyong’aa. Manabii wa uongo kisha waliuawa na Eliya, kama vile Marekani, yule nabii wa uongo, itaangamizwa kama ufalme wa sita wakati wa sheria ya Jumapili.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Isaya 6 inasisitiza mchakato wa kujaribiwa, kusafishwa na kutakaswa miongoni mwa watu wa Mungu kuanzia 9/11 hadi sheria ya Jumapili. Eliya anashughulikia mtazamo wa Laodikia wa watu wa Mungu, na pia anatoa ushahidi kati ya nabii wa kweli na wa uongo na hivyo pia kati ya ujumbe wa kweli na wa uongo. Hivyo, kuanzia Agosti 11, 1840 na kukamilika Oktoba 22, 1844, jaribio la kinabii liliwaletwa juu ya Waprotestanti wa kipindi cha Sardi, na kama vile moto kwenye Mlima Karmeli ulisababisha mgawanyiko wa madarasa mawili, madarasa mawili yalidhihirika mwaka 1844. Darasa moja katika mchakato wa majaribu lilikuwa watu wa agano waliokuwa karibu kuwa “wa zamani”, na darasa lingine lilikuwa Uadventista wa Wamileraiti ambao Mungu angeingia nao agano Oktoba 22, 1844. Kipindi cha majaribu na mgawanyiko ni hadithi ya shamba la mizabibu, kwani Uadventista wa Wamileraiti ulionyeshwa kuwa nabii wa kweli wakati huohuo ambapo Uprotestanti wa Sardi ulianza kutimiza wajibu wake kama Uprotestanti ulioritadi. Na kama vile manabii wa Baali walifichuliwa kuwa wa uongo, vivyo hivyo watu wa agano wa zamani walifichuliwa, kisha wakatambuliwa na Wamileraiti kuwa binti wa Roma. Hadithi ya Mlima Karmeli na pia utimilifu wa historia hiyo katika wakati wa Wamileraiti hutoa shahidi wa pili kwa Isaya 6 kwamba swali, “hata lini,” ni ishara ya kipindi cha wakati kuanzia 9/11 hadi sheria ya Jumapili.

> “‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

> "Bwana Mungu wa Ibrahimu, Isaka, na Israeli," nabii anasihi, "na ijulikane leo kwamba Wewe ndiwe Mungu katika Israeli, na kwamba mimi ni mtumishi Wako, na kwamba nimefanya mambo haya yote kwa neno Lako. Unisikie, Ee Bwana, unisikie, ili watu hawa wajue kwamba Wewe ndiwe Bwana Mungu, na kwamba umeugeuza moyo wao tena."

> “A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

> Kimya, kinachokandamiza kwa taadhima yake, kimetanda juu ya wote. Makuhani wa Baali wanatetemeka kwa hofu kuu. Wakitambua hatia yao, wanangoja adhabu ya haraka.

> “No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

> Mara tu sala ya Eliya inapomalizika, miali ya moto, kama miale angavu ya umeme, inashuka kutoka mbinguni juu ya madhabahu iliyoinuliwa, ikiteketeza dhabihu, ikiyaramba maji kwenye mtaro, na hata ikateketeza mawe ya madhabahu. Uangavu wa mwako huo unaangaza mlima na kupofusha macho ya umati. Katika mabonde ya chini, ambako wengi wanatazama kwa wasiwasi mienendo ya walioko juu, kushuka kwa moto kunaonekana wazi, na wote wanastaajabu kwa mandhari hiyo. Inafanana na nguzo ya moto ambayo huko Bahari ya Shamu iliwatenganisha wana wa Israeli na jeshi la Wamisri.

> “The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

> Watu walioko mlimani wanajitupa kifudifudi kwa kicho mbele za Mungu asiyeonekana. Hawathubutu kuendelea kutazama ule moto uliotumwa kutoka mbinguni. Wanaogopa kwamba wao wenyewe watateketezwa; na, wamesadikishwa kuhusu wajibu wao wa kumkiri Mungu wa Eliya kuwa ndiye Mungu wa baba zao, ambaye kwake wanadaiwa utii, wanapaza sauti kwa pamoja kana kwamba kwa sauti moja, ‘Bwana ndiye Mungu; Bwana ndiye Mungu.’ Kwa uwazi wa kushangaza, kilio hicho kinarindima juu ya mlima na mwangwi wake unasikika katika tambarare iliyo chini. Hatimaye Israeli imeamshwa, imeng'amua, imetubu. Hatimaye watu wanaona jinsi walivyomkosea Mungu heshima kwa kiasi kikubwa. Tabia ya ibada ya Baali, ikilinganishwa na huduma ya busara inayohitajika na Mungu wa kweli, imefunuliwa kikamilifu. Watu wanatambua haki na rehema za Mungu katika kuzuilia umande na mvua hadi walipoletwa kukiri jina lake. Sasa wako tayari kukiri kwamba Mungu wa Eliya yuko juu ya kila sanamu.” Manabii na Wafalme, 153.

## How Long? Moses

Hadi lini? Moses

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Mara ya kwanza ambapo swali la kiishara, "hata lini" linaibuliwa katika Neno la unabii ni katika pigo la nane juu ya Wamisri, wakati wa Musa. Pigo la nane ni "nzige" (ishara ya Uislamu) wanaoletwa na "upepo wa mashariki" (ishara ya Uislamu).

> And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

> Ndipo Musa na Haruni wakaingia kwa Farao, wakamwambia, Hivi ndivyo asemavyo Bwana Mungu wa Waebrania: Hata lini utakataa kujinyenyekesha mbele zangu? Waache watu wangu waende, ili wanitumikie. La sivyo, ukikataa kuwaacha watu wangu waende, tazama, kesho nitaleta nzige katika nchi yako; nao watafunika uso wa nchi, hata mtu asiuone ardhi; nao watakula mabaki ya yaliyookoka, yaliyokubakieni baada ya mvua ya mawe, na watakula kila mti unaokua kwenu mashambani; nao watajaza nyumba zako, na nyumba za watumishi wako wote, na nyumba za Wamisri wote; mambo ambayo wala baba zako, wala baba za baba zako hawajayaona, tangu siku walipokuwapo duniani hata leo. Kisha akageuka, akatoka kwa Farao.

> And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

> Na watumishi wa Farao wakamwambia, Hata lini mtu huyu atakuwa mtego kwetu? Waache wanaume waende, ili wamtumikie Bwana Mungu wao; je, hujui bado ya kwamba Misri imeharibika?

> And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

> Na Musa na Haruni wakaletwa tena kwa Farao; naye akawaambia, Nendeni, mkamtumikie Bwana Mungu wenu; lakini ni nani watakaokwenda?

> And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

> Musa akasema, Tutaenda na vijana wetu na wazee wetu, na wana wetu na binti zetu; pamoja na kondoo zetu na ng’ombe zetu tutaenda; maana twapaswa kumfanyia Bwana sikukuu.

> And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

> Akawaambia, Bwana awe hivyo pamoja nanyi, kama nitakavyowaacha mwende, pamoja na watoto wenu wadogo; tahadharini; maana uovu uko mbele yenu. Si hivyo: enendeni sasa ninyi wanaume, mkamtumikie Bwana; maana hilo ndilo mlilotaka. Wakafukuzwa kutoka mbele ya Farao.

> And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

> Bwana akamwambia Musa, Nyosha mkono wako juu ya nchi ya Misri kwa ajili ya nzige, ili waje juu ya nchi ya Misri, na kula kila mmea wa nchi, naam, yote yaliyosalia baada ya mvua ya mawe. Basi Musa akanyosha fimbo yake juu ya nchi ya Misri, naye Bwana akaleta upepo wa mashariki juu ya nchi siku ile yote, na usiku kucha; na kulipokucha, ule upepo wa mashariki ukawaleta nzige. Nao nzige wakapanda juu ya nchi yote ya Misri, wakatuwa katika mipaka yote ya Misri; walikuwa wenye madhara makubwa sana; kabla yao hakuwapo nzige kama hao, wala baada yao hakutakuwapo kama hao. Maana walifunika uso wa nchi yote, hata nchi ikatiwa giza; wakala kila mmea wa nchi, na matunda yote ya miti yaliyosalia baada ya mvua ya mawe; wala hakusalia kitu chochote cha kijani katika miti, wala katika mimea ya mashamba, katika nchi yote ya Misri.

> Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

> Kisha Farao akawaita Musa na Haruni kwa haraka; akasema, Nimetenda dhambi dhidi ya Bwana Mungu wenu, na dhidi yenu. Basi sasa, nakusihi, unisamehe dhambi yangu mara hii tu, na umwombe Bwana Mungu wenu, ili aniondolee kifo hiki tu. Kisha akatoka kwa Farao, akamsihi Bwana. Naye Bwana akasababisha upepo mkali sana wa magharibi, ukaondoa nzige na kuwatupa katika Bahari ya Shamu; hakusalia hata nzige mmoja katika mipaka yote ya Misri. Kutoka 10:3-19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Kwanza, "Bwana Mungu wa Waebrania" anauliza, "Hata lini utakataa kujinyenyekeza mbele yangu?" kisha watumishi wa Farao wakamwuliza Farao tena, "Hata lini mtu huyu atakuwa mtego kwetu?" Swali hilo linaulizwa wakati wa pigo la nane, ambalo linaambatana na 9/11 kwa sababu kadhaa. Pigo la kumi ni kuuliwa kwa wazaliwa wa kwanza, ambalo linaambatana na msalaba na hufuatiwa na kukatishwa tamaa kando ya Bahari ya Shamu, ambayo, kwa uvuvio, inaambatana na kukatishwa tamaa kwa wanafunzi msalabani, kunakoambatana na kukatishwa tamaa kuu kwa Wamileraiti mnamo 1844. Mashahidi hao watatu wote wanaambatana na sheria ya Jumapili. Pigo la kumi ni sheria ya Jumapili, na mapigo mawili kabla yake pigo la nane lilileta "nzige" kupitia "upepo wa mashariki." "Nzige" walijaza dunia yote, kama vile Uislamu unatikisa ulimwengu mzima leo kwa kuwa umeeneza giza lake kupitia uhamiaji wa kulazimishwa. Jina la Kilatini la "nzige wa jangwani" ni "locusta migratoria," linalowakilisha kuenea kwa Uislamu kupitia uhamiaji kunakofananishwa katika ulimwengu wa asili kama uhamaji.

The ninth plague was a darkness that could be felt.

Pigo la tisa lilikuwa giza lililoweza kuguswa.

> And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

> Bwana akamwambia Musa, nyoosha mkono wako kuelekea mbinguni, ili kuwepo giza juu ya nchi ya Misri, hata giza linaloweza kuhisiwa. Naye Musa akanyoosha mkono wake kuelekea mbinguni; kukawa giza nene katika nchi yote ya Misri kwa siku tatu. Hawakuonana, wala mtu yeyote hakuinuka kutoka mahali pake kwa siku tatu; bali wana wote wa Israeli walikuwa na nuru katika makao yao. Kutoka 10:21-23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Katika ishara ya “hata lini” inayowakilishwa na Mlima Karmeli na Eliya, kuna tofauti inayodhihirika wakati moto unashuka kutoka mbinguni. Mungu wa Eliya alifanya kile Baali hawezi kufanya. Katika historia ya Wamileri, kulitofautishwa kati ya Uprotestanti wa Sardi uliokuwa umeanguka na Uadventista wa Wamileri. Kwa Musa, tofauti ilikuwa giza au nuru. Kulikuwa na nuru katika nyumba za Waebrania. Isaya anatufahamisha zaidi kwamba wale wasio na nuru katika mstari wa Musa, ambao pia ndio wanaoangamizwa na Eliya, na wale wanaopoteza joho la Uprotestanti katika kipindi cha Wamileri, ni watu wanaosikia kwa hakika, lakini hawaelewi; na wanaona kwa hakika, lakini hawatambui. Kisha hutolewa tamko juu ya watu hawa lisemalo, “Ufanye moyo wa watu hawa kuwa mzito, na masikio yao uyafanye kuwa mazito, na macho yao uyafumbe; wasije wakaona kwa macho yao, na kusikia kwa masikio yao, na kuelewa kwa mioyo yao, na kuongoka, na kuponywa.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Niko radhi kufanya kazi, lakini nimelemewa na jukumu la kuhubiria wale wasiosikiliza. Isaya "kisha akasema," "Bwana, mpaka lini?"

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Mapigo matatu ya mwisho kati ya yale kumi ya Misri hutoa ushuhuda wa hatua tatu kutoka 9/11 hadi sheria ya Jumapili. Tarehe 11 Agosti 1840 ujumbe wa malaika wa kwanza ulipewa nguvu, na tarehe 19 Aprili 1844 malaika wa pili alifika na akapewa nguvu katika Mkutano wa Kambi wa Exeter tarehe 12–17 Agosti, na malaika wa tatu alifika tarehe 22 Oktoba 1844. Malaika wa tatu anaendana na sheria ya Jumapili, na hivyo inaonyesha mchakato wa hatua tatu, kwa kuwa huwezi kuwa na ya tatu bila ya kwanza na ya pili.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> "Ujumbe wa kwanza ulitolewa mwaka 1843, na wa pili mwaka 1844, na sasa tuko chini ya tangazo la ujumbe wa tatu; lakini ujumbe wote watatu bado lazima utangazwe. Ni muhimu sasa kama ilivyokuwa wakati wowote uliopita kwamba ujumbe huo urudiwe kwa wale wanaotafuta ukweli. Kwa kalamu na kwa sauti tunapaswa kulitoa tangazo hilo, tukionyesha mpangilio wa ujumbe huo, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Haiwezekani kuwa na wa tatu bila wa kwanza na wa pili. Ujumbe huu tunapaswa kuupeleka kwa ulimwengu katika machapisho na katika hotuba, tukionyesha katika mlolongo wa historia ya kinabii mambo yaliyokuwapo na yatakayokuwapo." Ujumbe Ulioteuliwa, kitabu cha 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Pigo la kumi la Misri limewekwa sambamba kwa uvuvio na msalaba na kuvunjika moyo kulikofuata kulikohusishwa na msalaba huo. Kwa hiyo pigo la kumi ndilo ujumbe wa tatu, ambao kwa ulazima wa kinabii ni lazima utanguliwe na ujumbe wa kwanza na wa pili. Katika 9/11 Bwana alimwuliza Farao, "hata lini" na mara tu baada ya hapo watumishi wa Farao pia wakauliza, "hata lini." Baada ya Musa kumfikishia Farao swali la Mungu la "hata lini", na kabla tu ya watumishi kurudia swali la Musa kwa Farao, Musa anaweka alama ya mgeuko hivi: "akageuka, akatoka kwa Farao." Exodus 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 ulikuwa mgeuko wa kinabii, uliodhihirishwa kwa mfano wakati Musa alileta pigo la nzige lililokuja kwa upepo wa mashariki.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

> "Kuna nyakati ambazo ni za mabadiliko makubwa katika historia ya mataifa na ya kanisa. Kwa uongozi wa Mungu, wakati migogoro hii mbalimbali inapofika, nuru ya wakati huo hutolewa." Bible Echo, Agosti 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Pigo lililofuata lilileta giza au nuru kulingana na kundi ambalo ulikuwa ndani yake. 9/11 ilikuwa "mgeuko muhimu katika historia ya mataifa na ya kanisa." Wakati huo watu wa Mungu waliitwa kurejea na kutembea katika njia za kale, lakini walikataa kutembea humo wala hawakusikiliza sauti ya tarumbeta. Mgawanyiko kati ya giza na nuru ulitimizwa baada ya Eliya, na Musa akauliza, "Hata lini?" Zaidi ya hayo, anaendelea kusema katika kifungu hicho:

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> Kuna vipindi ambavyo ni nyakati za mgeuko katika historia ya mataifa na ya kanisa. Katika maongozi ya Mungu, misukosuko mbalimbali inapofika, nuru ya wakati huo hutolewa. Ikiwa inapokelewa, kuna maendeleo ya kiroho; ikikataliwa, kudidimia kwa kiroho na maangamizi hufuata. Bible Echo, Agosti 26, 1895.

We will continue the subject of “how long” in the next article.

Tutaendelea na mada ya "kwa muda gani" katika makala inayofuata.

> “In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> Mnamo Mei, 1842, Mkutano Mkuu uliitishwa huko Boston, Massachutes. Katika ufunguzi wa mkutano huu, Ndugu Charles Fitch na Apollos Hale, wa Haverhill, waliwasilisha unabii wa picha wa Danieli na Yohana, ambao walikuwa wameuchora kwenye kitambaa, pamoja na nambari za kinabii, zikionyesha kutimia kwa unabii huo. Ndugu Fitch, akieleza kutoka kwa chati yake mbele ya Mkutano huo, alisema kwamba, alipokuwa akichunguza unabii huu, alikuwa amewaza kuwa, kama angeweza kuandaa kitu cha aina hii kama kilivyo wasilishwa hapa, kingerahisisha mada na kumfanya iwe rahisi kwake kuiwasilisha kwa hadhira. Hapa kulikuwa na nuru zaidi katika njia yetu. Ndugu hawa walikuwa wakifanya kile ambacho Bwana alikuwa amemwonyesha Habakuki katika maono yake miaka 2,468 kabla, akisema, 'Andika maono na uyafanye yawe wazi juu ya vibao, ili asomaye apate kukimbia. Kwa maana maono bado ni kwa wakati uliowekwa.' Habakuki 2:2.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> Baada ya majadiliano fulani juu ya suala hilo, ilipigiwa kura kwa kauli moja kwamba mia tatu zilizo sawa na hii moja zichapishwe kwa lithografia, na hilo lilikamilishwa haraka. Ziliitwa 'chati za '43'. Huu ulikuwa Mkutano muhimu sana. Wasifu wa Kujieleza wa Joseph Bates, 263.

> “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.

> "Nimeona kwamba chati ya 1843 iliongozwa na mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba hesabu zilikuwa kama alivyotaka; kwamba mkono wake ulikuwa juu yake na ukaficha kosa katika baadhi ya hesabu, ili lisionekane na yeyote, hadi mkono wake ulipoondolewa." Maandishi ya Awali, 74.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

> “Ilikuwa ni ushuhuda wa pamoja wa wahadhiri na machapisho ya Ujio wa Pili, waliposimama juu ya ‘imani ya asili,’ kwamba kuchapishwa kwa chati kulikuwa utimilifu wa Habakuki 2:2, 3. Ikiwa chati ilikuwa somo la unabii (na wale wanaoikana huiacha imani ya asili), basi inafuata kwamba KK 457 ulikuwa mwaka ambao kutoka kwake zile siku 2300 zipigwe tarehe. Ilikuwa ni lazima kwamba 1843 uwe wakati wa kwanza uliochapishwa ili ‘maono’ ‘yachelewe,’ au kwamba kuwepo na wakati wa kukawia, ambapo kundi la mabikira lilipaswa kusinzia na kulala juu ya somo kuu la wakati, muda mfupi kabla ya kuamshwa kwa Kilio cha Usiku wa Manane.” Second Advent Review and Sabbath Herald, Juzuu ya I, Namba 2, James White.

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