Article

# Elijah - Number Five

Eliya - Nambari Tano

Prophetic Silence

Ukimya wa Kinabii

Author

Jeff Pippenger

Published

October 3, 2023

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When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.

Wakati Eliya alipomwamuru Ahabu kukusanya Waisraeli wote katika Mlima Karmeli, tukio hilo liliashiria mapema Mungu akilitoa kanisa kutoka katika Enzi za Giza mwaka 1798 baada ya miaka mitatu na nusu ya mateso, na kuliongoza hadi 1844, na baadaye hadi 1863. Tarehe hizo tatu ndizo alama tatu za mwisho za njia katika muundo wa “mara saba” kama ilivyoainishwa na Isaya katika sura ya saba.

The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.

Historia ileile ya 1798, 1844 na 1863 pia iliwakilishwa kwa mfano wakati Musa alipowaongoza wana wa Israeli kutoka katika utumwa wa Misri hadi Mlima Sinai. Historia ya malaika wa kwanza na wa pili inawakilisha Harakati ya Wamileraiti, ambayo ilianza wakati wa mwisho mnamo mwaka 1798 na ikaendelea hadi harakati hiyo ilipokuwa kanisa mwaka 1863. Elia na Musa ni mashahidi wawili wakuu wa historia ya Wamileraiti, na wao ndio mashahidi wawili wakuu katika Kitabu cha Ufunuo katika historia ya malaika wa tatu.

The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.

Harakati za Wamilleraiti zinaashiria mwanzo wa injili ya milele ya Ufunuo kumi na nne na Future for America inaashiria mwisho. Kati ya harakati ya mwanzo ya Wamilleraiti na harakati ya mwisho, tunapata Kanisa la Waadventista Wasabato. Kulingana na wanahistoria wa Kanisa la Waadventista Wasabato, mnamo mwaka 1856, masalia ya harakati ya Wamilleraiti waliingia katika hali ya Laodikia, hivyo kukomesha kipindi cha Ufiladelfia kilichowakilisha 1798 hadi 1856.

In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.

Katika makala iliyotangulia tulionyesha kwamba uvuvio ulilinganisha masikitiko yaliyohusiana na kuvuka Bahari ya Shamu na Masikitiko Makuu ya 1844. Wakati huo, jaribio la Sabato, kama lilivyowakilishwa na mana, lilijitokeza katika historia ya Musa. Katika hatua hiyo hiyo ya kinabii, nuru iliyotoka katika Patakatifu pa Patakatifu ilianza mchakato wa kujaribiwa na kutakaswa, kuanzia na Sabato, kwa wale waliokuwa wamevuka bahari na kuingia kwa imani katika Patakatifu pa Patakatifu. Mchakato wa kujaribiwa uliotangulia mwaka 1844 ulianza katika historia ya Musa tangu kuzaliwa kwake, na kwa Wafuasi wa Miller mnamo 1798 kwa kuongezeka kwa maarifa ambako Danieli alibainisha kwamba kungezalisha mchakato wa majaribu wa hatua tatu uliosababisha hukumu.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Wengi watatakaswa, watafanywa weupe, na kujaribiwa; lakini waovu watatenda uovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:10.

The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.

Kufunguliwa kwa hukumu mnamo Oktoba 22, 1844 kulionyeshwa kwa mfano na hukumu ya Farao iliyoanza kwa wazaliwa wa kwanza wa Misri na kuishia katika maji ya Bahari ya Shamu. Mara tu wenye hekima walipoingia katika Patakatifu pa Patakatifu kwa imani, au walipovuka Bahari ya Shamu, mchakato wa kujaribiwa uliokuwa umeanza wakati wa mwisho mnamo 1798 uliendelea hata baada ya 1844. Katika historia ya Musa, mchakato huo uliwakilishwa na majaribu kumi, ambayo Waisraeli walishindwa katika kila hatua. Jaribio la mwisho kati ya yale kumi lilikuwa wakati wapelelezi kumi na wawili walipochunguza Nchi ya Ahadi. Jaribio la kwanza katika historia ya Musa lilikuwa jaribio la mana linalowakilisha Sabato, na kwa Wamileraiti Sabato ilitambuliwa kuwa jaribio la kwanza baada ya Oktoba 22, 1844. Kwa kuwa jaribio la kwanza ni Sabato katika historia hizo mbili sambamba, majaribu tisa yaliyofuata katika historia ya Musa yanaonyesha kwamba baada ya 1844, kungekuwapo mfululizo wa majaribu ambayo yangesababisha kuingia ama katika Nchi ya Ahadi au katika jangwa la mauti. Mwaka 1863 unawakilisha jaribio la mwisho kwa harakati ya Wamileraiti. Tutaanza uchunguzi huu wakati wapelelezi kumi na wawili watakaporudi na taarifa zao za Nchi ya Ahadi.

> And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.

> Baada ya siku arobaini za kuipeleleza ile nchi, wakarudi. Wakaenda wakaja kwa Musa na Haruni, na kwa kusanyiko lote la wana wa Israeli, katika jangwa la Parani, huko Kadeshi; wakawaletea habari wao na kusanyiko lote, na kuwaonyesha matunda ya ile nchi. Wakamwambia, wakasema, Tumeingia katika nchi uliyotutuma, na kweli inatiririka maziwa na asali; na haya ndiyo matunda yake. Hata hivyo, watu wakaao katika nchi hiyo ni wenye nguvu, na miji imezungukwa na kuta, tena mikubwa sana; na zaidi ya hayo tuliwaona huko wana wa Anaki. Waamaleki hukaa katika nchi ya kusini; na Wahiti, na Wayebusi, na Waamori, hukaa milimani; na Wakanaani hukaa kando ya bahari na kandokando ya Yordani. Kalebu akawatuliza watu mbele ya Musa, akasema, Na tupande mara moja, na tuimiliki; kwa maana twaweza kabisa kuishinda. Lakini wale watu waliopanda pamoja naye wakasema, Hatuwezi kwenda kupigana na hao watu; maana wana nguvu kuliko sisi. Wakawaletea wana wa Israeli habari mbaya juu ya nchi ile waliyokuwa wameipeleleza, wakisema, Nchi tuliyopita kuipeleleza ni nchi inayowameza wenyeji wake; na watu wote tuliowaona humo ni wa kimo kikubwa. Na huko tuliwaona majitu, wana wa Anaki, watokao kwa majitu; nasi katika macho yetu tulikuwa kama nzige, na vivyo hivyo tulikuwa katika macho yao. Hesabu 13:25-33.

This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.

Aya hii kutoka kitabu cha Hesabu ina baadhi ya kweli muhimu sana za kuzingatia, ambazo zinaweza kupuuzwa kirahisi iwapo historia inayoonyeshwa humo haitazingatiwa kama mfano wa harakati ya Millerite. Jambo moja ni kwamba waasi waliokuja na "habari mbaya" walikuwa wakishindwa jaribio lao la kumi na la mwisho, na katika jaribio hilo la mwisho madarasa mawili ya watu yalidhihirishwa. Madarasa hayo mawili ambayo yalikuwa yakiendelea kuibuka katika historia ya majaribio tisa ya awali yalidhihirisha tabia zao kulingana na ni "habari" gani walichagua kuikubali. Mwaka 1863, Uadventista wa Millerite ulikataa habari ya Musa kama inavyowakilishwa na unabii wa utumwa katika Mambo ya Walawi sura ya ishirini na sita. Habari iliyowasilishwa na Yoshua na Kalebu ilikuwa tu kurudia "habari" ya Mungu katika historia yote ya ukombozi wao kutoka utumwani. Tangu kuzaliwa kwa Musa na kuendelea, Mungu alikuwa ameahidi kwamba angewatoa utumwani na kuwapeleka katika nchi iliyokuwa imeahidiwa kwa Ibrahimu karne nyingi kabla. Yoshua na Kalebu wanawakilisha wale waliishikilia habari ya msingi; wapelelezi wengine kumi walikana kwamba Mungu kwa kweli alikuwa ameitoa habari hiyo.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.

> Na kusanyiko lote likainua sauti zao, wakapiga yowe; na watu wakalia usiku ule. Na wana wote wa Israeli wakawanung’unikia Musa na Haruni; na kusanyiko lote likawaambia, Laiti tungalikufa katika nchi ya Misri! Au laiti tungalikufa katika jangwa hili! Na kwa nini Bwana ametuleta katika nchi hii, tuanguke kwa upanga, ili wake zetu na watoto wetu wawe mawindo? Je, si heri turudi Misri? Wakaambiana, Na tujifanyie jemadari, nasi turudi Misri. Hesabu 14:1-4.

When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.

Mnamo mwaka 1863, James White aliandika makala katika Review and Herald akikatilia mbali ufahamu wa Miller kuhusu “nyakati saba,” na katika mwaka huohuo Uriah Smith alichapisha chati bandia iliyokuwa haina marejeo yoyote kwa “nyakati saba” za Mambo ya Walawi, White na Smith wote waliweka kando kazi ya William Miller na wakatumia mbinu ya kimaandiko ya Uprotestanti uliopotoka. Mbinu ya waasi, ambao wao wenyewe hivi karibuni walikuwa wamewatambua kama “mabinti wa Babeli,” ilitumika kama hoja ya kukataa ujumbe wa Miller uliokuwa umeelekezwa na malaika Gabrieli. Katika jaribio la kumi kwa Israeli ya kale walisema moja kwa moja, “Tujifanyie mkuu, na turudi Misri.” Kushindwa katika jaribio la kumi na la mwisho kulitokana na kukataa “habari” iliyolingana na habari tangu mwanzo, na tamaa ya kurudi katika utumwa wa Misri. Yeremia alipowakilisha kwa mfano wale waliokatishwa tamaa na utabiri wa 1843 ulioshindikana, Mungu alimwita mahsusi amrudie Mungu na ile bidii yake ya awali kwa ujumbe, lakini pia akamwamuru asirudi kamwe kwa wale waliokuwa wametambuliwa kama mabinti wa Babeli.

> 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. Jeremiah 15:19.

> Kwa hiyo Bwana asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu: na ukitoa kilicho cha thamani kutoka kwa kilicho kibaya, utakuwa kama kinywa changu: waache warudi kwako; bali wewe usirudi kwao. Yeremia 15:19.

In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.

Mwaka 1863, James White na Uriah Smith walimteua kiongozi mpya awaongoze kurudi mahali walipoamriwa wasiende. Yoshua na Kalebu wanawakilisha wale waliotamani kusonga mbele, White na Smith wanawakilisha wale waliotamani kurudi nyuma.

Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.

Jambo jingine linalopaswa kuangaziwa katika kifungu kutoka kitabu cha Hesabu ni kwamba uasi wa mwisho uliowahukumu waasi wote kufa jangwani katika miaka arobaini ijayo ni mojawapo ya marejeo mawili makuu yanayoanzisha kanuni ya siku kwa mwaka katika unabii wa Biblia, ambayo huenda ilikuwa kanuni ya unabii muhimu zaidi ambayo Miller aliitumia kufungua ujumbe wa injili ya milele na wa malaika wa kwanza. Ushuhuda mwingine wa kibiblia wa kanuni hiyo unapatikana katika kitabu cha Ezekieli.

> And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.

> Na utakapomaliza hayo, ulale tena upande wako wa kuume, ukaichukue hatia ya nyumba ya Yuda siku arobaini; nimekuwekea siku moja kwa mwaka mmoja. Ezekieli 4:6.

What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.

Kinachopuuzwa mara nyingi kuhusu aya mbili zilizoweka kanuni ya siku kwa mwaka ni muktadha wa kihistoria wa aya hizo.

> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.

> Kwa hesabu ya zile siku mliopeleleza ile nchi, yaani siku arobaini, kila siku kwa mwaka mmoja, mtabeba uovu wenu kwa miaka arobaini, nanyi mtajua uvunjaji wa ahadi yangu. Hesabu 14:34.

The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.

Aya katika Kitabu cha Hesabu ilitokea mwanzoni mwa Israeli ya kale na iliwakilisha uasi wa watu wa agano la Mungu, na aya katika Kitabu cha Ezekieli ilitokea mwishoni mwa Israeli ya kale na iliwakilisha uasi wa watu wa agano la Mungu. Adhabu mwanzoni ilikuwa kifo jangwani na adhabu mwishoni ilikuwa utumwa katika nchi ya maadui zao. Kanuni ya siku kwa mwaka inasisitiza uasi wa watu wa agano. Adhabu mbili, moja mwanzoni na nyingine mwishoni, lakini zilitofautiana. Ya kwanza ilikuwa kifo kwa kuangamia taratibu walipokuwa wakisafiri jangwani, ya mwisho ilikuwa utekwa na utumwa katika Babeli halisi.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.

> Ndipo Musa na Haruni wakaanguka kifudifudi mbele ya kusanyiko lote la wana wa Israeli. Na Yoshua mwana wa Nuni, na Kalebu mwana wa Yefune, waliokuwa miongoni mwa waliolipeleleza ile nchi, wakararua nguo zao; wakasema na kusanyiko lote la wana wa Israeli, wakisema, Nchi ile tuliyopita kuichunguza ni nchi njema mno. Ikiwa Bwana atapendezwa nasi, ndipo atatuingiza katika nchi hii, na kutupa hiyo; nchi inayotiririka maziwa na asali. Ila msiasi dhidi ya Bwana, wala msiwaogope watu wa nchi hiyo; maana wao ni mkate kwetu; ulinzi wao umeondoka kwao, na Bwana yu pamoja nasi; msiwaogope. Lakini kusanyiko lote likaamuru wapigwe kwa mawe. Na utukufu wa Bwana ukaonekana katika hema ya mkutano mbele ya wana wote wa Israeli. Naye Bwana akamwambia Musa, Hata lini watu hawa watanikasirisha? na hata lini hawataniamini, pamoja na ishara zote nilizoonyesha miongoni mwao? Nitawapiga kwa tauni, na kuwanyang’anya urithi, nami nitakufanya wewe kuwa taifa kubwa zaidi na lenye nguvu kuliko wao. Naye Musa akamwambia Bwana, Hapo Wamisri watalisikia (maana uliwapandisha watu hawa kwa uweza wako kutoka kati yao); nao watawaambia wakaaji wa nchi hii; kwa maana wamesikia ya kwamba wewe Bwana uko miongoni mwa watu hawa, ya kwamba wewe Bwana umeonekana uso kwa uso, na kwamba wingu lako lasimama juu yao, na kwamba wewe unakwenda mbele yao mchana kwa nguzo ya wingu, na usiku kwa nguzo ya moto. Sasa ukiwaua watu hawa wote kama mtu mmoja, ndipo mataifa yaliyosikia sifa zako yatasema, “Kwa sababu Bwana hakuweza kuwaleta watu hawa katika nchi aliyowaapia, ndiyo maana amewaua jangwani.” Na sasa, nakusihi, uache uweza wa Bwana wangu uwe mkuu, kama ulivyosema, ukisema, Bwana ni mvumilivu, mwenye rehema kuu, husamehe uovu na makosa, wala haachi bila kumwadhibu mwenye hatia, hutembelea uovu wa baba juu ya watoto hadi kizazi cha tatu na cha nne. Usamehe, nakusihi, uovu wa watu hawa sawasawa na ukuu wa rehema zako, kama vile ulivyousamehe watu hawa, tangu Misri hata sasa. Hesabu 14:5-19.

The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.

Historia iliyowakilishwa katika mistari hii ikawa ishara ya kibiblia iitwayo "siku ya kuchochewa." "Siku ya kuchochewa" inatajwa katika Zaburi tisini na tano, Yeremia thelathini na mbili na Waebrania tatu, lakini hatutazungumzia ishara hiyo kwa sasa. Kuna kanuni muhimu iliyobainishwa katika kifungu kilichotangulia ambayo inapaswa kutambuliwa. Kanuni hiyo pia inaonyeshwa na nabii Samweli, Lusifa, Ellen White, na bila shaka Musa katika kifungu hiki.

> And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.

> Wakamwambia, Tazama, umezeeka, nao wanao hawenendi katika njia zako; sasa utuwekee mfalme atuhukumu kama ilivyo kwa mataifa yote. Lakini neno hilo likamchukiza Samweli, waliposema, Tupe mfalme atuhukumu. Naye Samweli akaomba dua kwa Bwana. Na Bwana akamwambia Samweli, Sikiliza sauti ya watu katika yote wanayokuambia; kwa maana hawajakukataa wewe, bali wamenikataa mimi, nisitawale juu yao. Kulingana na matendo yao yote waliyoyafanya tangu siku nilipowatoa katika Misri hata leo, kwa kuniacha na kuwatumikia miungu mingine, ndivyo wanavyokutendea wewe pia. Sasa basi, wasikilize; lakini uwaonye sana, na uwaonyeshe desturi ya mfalme atakayewatawala. Naye Samweli akawaambia watu waliomwomba mfalme maneno yote ya Bwana. Akasema, Hivi ndivyo itakavyokuwa desturi ya mfalme atakayewatawala: Atawachukua wana wenu, na kuwateua kwa ajili yake mwenyewe, wawe watu wa magari yake ya vita, na wawe wapanda farasi wake; na wengine watakimbia mbele ya magari yake. Na atajiwekea maakida wa maelfu, na maakida wa hamsini; nao atawafanya walime mashamba yake, na wavune mavuno yake, na wafanye vyombo vyake vya vita, na vifaa vya magari yake. Na atawachukua binti zenu wawe watengeneza marhamu, na wapishi, na waokaji. Na atachukua mashamba yenu, na mashamba yenu ya mizabibu, na mashamba yenu ya mizeituni, hata yaliyo bora, na kuwapa watumishi wake. Na atachukua sehemu ya kumi ya mbegu zenu, na ya mashamba yenu ya mizabibu, na kuwapa maafisa wake na watumishi wake. Na atawachukua watumishi wenu wa kiume na wa kike, na vijana wenu wazuri zaidi, na punda wenu, na kuwafanya wafanye kazi yake. Atachukua sehemu ya kumi ya kondoo wenu; nanyi mtakuwa watumwa wake. Nanyi mtalia siku hiyo kwa sababu ya mfalme mliyemchagua; lakini Bwana hatawasikia siku hiyo. Walakini watu wakakataa kuitii sauti ya Samweli; wakasema, La; bali tutakuwa na mfalme juu yetu; ili sisi nasi tuwe kama mataifa yote; na mfalme wetu atuhukumu, na atoke mbele yetu, na apigane vita vyetu. Naye Samweli akayasikia maneno yote ya watu, akayayarudia masikioni mwa Bwana. Na Bwana akamwambia Samweli, Wasikilize sauti yao, uwamweke mfalme. Naye Samweli akawaambia watu wa Israeli, Nendeni kila mtu mjini kwake. 1 Samweli 8:5-22.

In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.

Katika kifungu hiki Waisraeli wa kale walimkataa Mungu kuwa mfalme wao, na historia inaashiria wakati walipotangaza kwamba hawakuwa na mfalme ila Kaisari. Walikataa utawala wa Mungu, na wakasisitiza wapewe mfalme kutoka miongoni mwa watu wao wenyewe, lakini hatimaye wakatangaza kwamba mfalme wao alikuwa mfalme wa Kirumi. Mfalme wa Kirumi katika siku za mwisho ni Papa wa Roma.

> But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.

> Lakini wakapaza sauti, Mwondoe, mwondoe, msulubishe! Pilato akawaambia, Je, nimsulubishe Mfalme wenu? Makuhani wakuu wakajibu, Hatuna mfalme ila Kaisari. Yohana 19:15.

The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.

Kitendo cha kukataa utawala wa Mungu kilikuwa cha kuudhi na cha kumgusa binafsi sana kwa Samweli kiasi kwamba alikiona kama kukataliwa kwa wadhifa wake wa kinabii. Lakini Mungu alihakikisha kwamba Samweli aelewe kuwa kukataa kwao kulikuwa dhidi ya Mungu, si dhidi ya nabii. Katika vifungu hivi viwili vinavyowasilisha uhusiano wa kinabii wa Musa na Samweli na uasi wa Israeli wa kale, adhabu iliyofuatia uasi huo haikuwa mwisho wa Israeli wa kale. Bado kulikuwa na kundi lililowakilishwa na Yoshua na Kalebu ambalo lingeingia Nchi ya Ahadi, na katika simulizi ya Samweli, mwisho wa Israeli wa kale ulikuwa katika hitimisho la enzi ya wafalme wa Israeli, si mwanzo.

Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.

Musa alijadiliana na Mungu ili aendelee kufanya kazi na Waisraeli wa kale, kwa kuwa Musa alihoji kwamba kuhitimisha safari yao wakati huo kungepotosha historia takatifu ya ukombozi wa watu Wake na ahadi Yake ya kuwaongoza katika nchi ambayo Mungu alikuwa amemwahidi Abrahamu. Hoja hapa ni kwamba Mungu huchagua kuruhusu uasi utokee na uendelee Anapokusudia kutumia uasi huo kama ushuhuda wa ukweli.

The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.

Hali ya ghadhabu ya haki iliyodhihirishwa na Samuel ilidhihirishwa pia na Ellen White.

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> Sijawahi kuona kabla miongoni mwa watu wetu kujiridhisha nafsi kwa uthabiti na kutokutaka kukubali na kukiri nuru kama kulivyodhihirishwa huko Minneapolis. Nimeonyeshwa kwamba hakuna hata mmoja wa wale waliokumbatia roho iliyodhihirishwa katika mkutano ule ambaye angepata tena nuru iliyo wazi ya kutambua thamani ya kweli iliyotumwa kwao kutoka mbinguni hadi watakaponyenyekea, wakashusha kiburi chao, na kukiri kwamba hawakuwa wanaongozwa na Roho wa Mungu, bali akili zao na mioyo yao zilikuwa zimejaa upendeleo. Bwana alitamani kuwakaribia, kuwabariki, na kuwaponya kutokana na kurudi nyuma kwao, lakini hawakutaka kusikiliza. Waliongozwa na roho ile ile iliyowachochea Kora, Dathani, na Abiramu. Wale wanaume wa Israeli walikuwa wameazimia kupinga ushahidi wote ambao ungetibitisha kwamba walikuwa wamekosea, nao waliendelea tu katika mwenendo wao wa uasi hata wengi wakavutwa mbali wakaungana nao.

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> Walikuwa akina nani hawa? Si wanyonge, si wasio na elimu, si wasio na nuru. Katika uasi huo kulikuwako wakuu mia mbili na hamsini, maarufu katika kusanyiko, wanaume mashuhuri. Ushuhuda wao ulikuwa nini? ‘Kusanyiko lote ni watakatifu, kila mmoja wao, na Bwana yuko kati yao; kwa nini basi mnajikweza juu ya kusanyiko la Bwana?’ [Hesabu 16:3]. Korah na wenzake walipoangamia chini ya hukumu ya Mungu, watu waliokuwa wamepotoshwa nao hawakuona mkono wa Bwana katika muujiza huu. Asubuhi iliyofuata kusanyiko lote wakawashutumu Musa na Haruni, ‘Mmeiua watu wa Bwana’ [mstari wa 41], na tauni ikawa juu ya kusanyiko, na zaidi ya elfu kumi na nne wakaangamia.

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.

> "Nilipokusudia kuondoka Minneapolis, malaika wa Bwana akasimama karibu nami na kusema: 'Si hivyo; Mungu ana kazi kwa ajili yako ya kuifanya mahali hapa. Watu wanarudia uasi wa Kora, Dathani na Abiramu. Nimekuweka katika nafasi yako ipasavyo, ambayo wale wasio katika nuru hawatatambua; hawatazingatia ushuhuda wako; lakini nitakuwa pamoja nawe; Neema Yangu na Nguvu Zangu zitakutegemeza. Si wewe wanayemdharau, bali wajumbe na ujumbe ninaoutuma kwa watu Wangu. Wameonyesha dharau kwa neno la Bwana. Shetani ameyapofusha macho yao na kupotosha hukumu yao; na isipokuwa kila nafsi itubu dhambi yao hii, uhuru huu usiotakaswa unaomkosea heshima Roho wa Mungu, watatembea gizani. Nitaiondoa kinara cha taa kutoka mahali pake, isipokuwa watubu na waongoke, ili niwaponye. Wamefifisha uoni wao wa kiroho. Hawataki Mungu adhihirishe Roho Wake na Nguvu Zake; maana wana roho ya dhihaka na chukizo kwa Neno Langu. Upuuzi, mzaha, ucheshi na utani hufanywa kila siku. Hawajayaweka mioyo yao kunitafuta. Wanatembea katika cheche za mwako wao wenyewe, na wasipotubu watalala katika huzuni. Hivi asema Bwana: Simama katika kituo chako cha wajibu; kwa maana Mimi nipo pamoja nawe, wala sitakuacha wala sitakupungukia.' Maneno haya kutoka kwa Mungu sijathubutu kuyapuuza." Nyaraka za 1888, 1067.

Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.

Dada White aliendana na msimamo wa Samuel na akaambiwa abaki pamoja na waasi na uasi wao na "asimame katika" "kituo" cha "wajibu" wake. Aliamriwa asimame katika kituo chake, baada ya yeye (nabii mwanamke) kuazimia kuwaacha waasi na uasi wao kwao wenyewe.

The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.

Kanuni ya kutajwa kwa mara ya kwanza, ambayo ni sehemu kuu ya kanuni ya Alfa na Omega, inasisitiza kwamba wakati jambo linapotajwa kwa mara ya kwanza ni la umuhimu wa juu kabisa. Kuhusiana na mwanzo kabisa wa uasi wa Lusifa kulikuwa na ukweli kwamba kama Mungu angependa, alikuwa na nguvu zote zinazohitajika kumwangamiza Lusifa katika wazo lake la kwanza kabisa la ubinafsi lililotokana ndani ya akili ya Lusifa. Mungu angeweza kumwondoa Lusifa kutoka katika uumbaji, naye ana uwezo kwamba, kama angechagua kufanya hivyo, angeweza kulifanya kwa namna ambayo hakuna malaika wengine wangejua hata kilichokuwa kimetokea. Bila shaka, hakufanya hivyo, kwa kuwa, pamoja na mambo mengine, ingekuwa ni kukanusha tabia Yake, lakini anamiliki nguvu za uumbaji ambazo zingemruhusu kufanya jambo hilo hilo. Lakini hakulifanya. Kwa uvumilivu aliruhusu uasi huo kuwa sehemu ya ushuhuda wa tabia Yake, sehemu ya ushuhuda wa mgogoro uliokuwa umeanza mbinguni na ambao hatimaye ungekuja duniani. Hivi ndivyo mazungumzo ya Musa yalivyowafanyia Waisraeli wa kale. Mungu aliruhusu kizazi cha waasi kife jangwani na akatumia historia hiyo kama mfano wa kibiblia ili kuendeleza kweli zilizohusiana na injili ya milele.

So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.

Vivyo hivyo ilivyokuwa kwa kukataliwa kwa Mungu kama mfalme katika siku za Samweli. Samweli aliagizwa aendelee kutekeleza wadhifa wake, licha ya msimamo wake binafsi na maarifa yake ya kinabii. Kipengele hiki cha uangalizi wa Mungu wa kinabii na kihistoria pia kinatambuliwa katika ujenzi upya wa hekalu baada ya uteka wa Babeli. Mungu alitabiri na kuongoza kila kipengele cha miaka sabini ya uteka: kurudi Yerusalemu, ujenzi upya wa Yerusalemu, hekalu, na barabara pamoja na kuta zake. Aliweka unabii wa nyakati uliobainisha ni lini wangeachiwa kutoka utekani. Alionyesha ni amri ngapi zingekuwapo ili kuashiria mwanzo wa miaka elfu mbili mia tatu. Alimtaja Koreshi kwa jina, mfalme wa kipagani ambaye angeanzisha mchakato huo kwa amri ya kwanza. Vipengele vyote vya kujenga upya Yerusalemu na hekalu vilibainishwa mahsusi, naye akawainua watu wenye haki na manabii ili kutekeleza kazi hiyo.

In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.

Licha ya ufahamu wa awali wa kinabii wa kimungu uliokuwa dhahiri na uingiliaji wake, uasi uliokuwa umepelekea utekwa huko Babeli ulikwishaleta kikomo kwa uwepo wake binafsi miongoni mwa watu wa Mungu. Utukufu wa Shekina haukurudi kamwe katika hekalu lililojengwa upya. Historia yote ilitumika kutoa muundo wa kinabii kwa historia ya mwisho wa ulimwengu, ijapokuwa hekalu hilo halikubarikiwa tena na uwepo wa Shekina katika Patakatifu pa Patakatifu. Kwa maana hiyo, hekalu lililojengwa upya lilikuwa ushuhuda si wa uwepo wa Mungu, bali wa uasi wa Israeli. Hata hivyo, manabii wa historia hiyo, kama vile Samweli na Dada White huko Minneapolis, waliendelea kutumika katika wadhifa wa kinabii.

The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.

Uasi wa Lusifa ndilo jambo la kwanza linalotajwa katika pambano kuu kati ya Kristo na Shetani, na Mungu aliruhusu uasi huo kuendelea kwa madhumuni Yake mwenyewe. Samweli, licha ya ghadhabu yake ya haki dhidi ya tamaa ya Israeli ya kuwa kama mataifa mengine, alielekezwa kushiriki katika kuwapaka mafuta wafalme wawili wa kwanza. Na manabii wa Mungu walishiriki katika kujenga upya hekalu la Mungu, hekalu ambalo kamwe halingekuwa tena na uwepo wa Shekina wa Mungu.

Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.

Wale wanaotumia “sahani za hadithi” zao dhidi ya Neno la kinabii, katika jaribio la kuficha uasi wa Uadventista mwaka 1863, na wanaochagua kujenga hoja zao juu ya mantiki kwamba kama kuna chochote kilichotokea vibaya mwaka 1863, nabii mwanamke angekipiga marufuku, wanapuuza kwa makusudi kanuni ya kwanza inayotambuliwa katika kutajwa kwa mara ya kwanza kabisa kwa uasi dhidi ya Mungu. Mungu huruhusu uasi kwa madhumuni yake mwenyewe, na akiamua manabii wake wabaki wasioegemea upande wowote au kunyamaza katika mauasi yanayoweza kujitokeza, hilo ni chaguo lake.

As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.

Tunapoanza kuzingatia mchakato wa majaribu kuanzia 1844 hadi 1863, uliowakilishwa kwa mfano na majaribu kumi ambayo Waisraeli wa kale walishindwa baada ya kuvuka Bahari ya Shamu, ni muhimu kuelewa ukweli huu wa kibiblia. Manabii wa Mungu hutenda kama manabii wake katika nyakati za utii na za kutotii, na wakati mwingine hawapingi masuala ambayo kwa juu juu yanaonekana kuwa mambo ambayo nabii angepaswa kuyapinga. Wakati mwingine wanafahamu waziwazi uasi huo lakini huzuiliwa, na nyakati nyingine Bwana huweka mkono wake juu ya macho yao kuhusu uasi huo. Mtazamo huo unapotambuliwa, mwaka 1863 huwa alama muhimu ya njia katika historia ya ufalme wa sita wa unabii wa Biblia, kwa pembe zote mbili: ya Uprotestanti na ya Ujamhuri.

> I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.

> Nimenena pia kwa njia ya manabii, nami nimezidisha maono, na nimetumia mifano kupitia huduma ya manabii. Hosea 12:10.

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