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

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Nambari Kumi na Tano

Number Fifteen

Nambari Kumi na Tano

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Ninasisitiza kwamba ni muhimu kuelewa uhusiano kati ya ishara ya vizazi vinne na ujumbe wa mvua ya mwisho ili kuwa na tumaini bora zaidi la kutambua umuhimu wa mistari minne ya mwanzo ya sura ya kwanza ya Yoeli. Yoeli anaimba wimbo wa shamba la mizabibu, lakini ubeti wake wa ufunguzi ni uhusiano wa kinabii wa agano na vizazi vinne.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Akamwambia Abramu, Ujue hakika ya kwamba uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikia; nao watawatesa miaka mia nne; na pia lile taifa, ambalo watalitumikia, nitalihukumu; na baada ya hayo watatoka na mali nyingi. Na wewe utaenda kwa baba zako kwa amani; utazikwa katika uzee mwema. Lakini katika kizazi cha nne watarudi hapa tena; maana uovu wa Waamori haujatimia bado. Mwanzo 15:13-16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Kifungu hiki ni unabii uliotimizwa kupitia maisha ya Musa. Kitabu cha Yoeli kinapoanza wimbo wa shamba la mizabibu kwa kurejelea vizazi vinne vya uharibifu unaozidi kuongezeka, kinakiweka Kitabu cha Yoeli sambamba na kizazi cha nne cha kinabii, cha mwisho. Kizazi hicho ndicho "kizazi teule" cha Petro, ambacho kimeitwa kutoka gizani kuingia katika "nuru Yake ya ajabu." Wanapinganishwa na wenzao wa kizazi chao wanaowakilishwa kama kizazi cha nyoka. Kizazi hicho cha nne na cha mwisho kinaakilishwa na Yohana, ambaye ni ishara ya elfu mia na arobaini na nne, ambao "walioitwa, na wateule, na waaminifu."

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Waliitwa mnamo 9/11, wakachaguliwa katika Kilio cha Usiku wa Manane na wakawa waaminifu wakati wa mgogoro wa sheria ya Jumapili, kama vile Walawi walivyokuwa waaminifu katika uasi wa ndama wa dhahabu wa Haruni na wa Yeroboamu. Nafsi zinazotakaswa kama fedha katika Malaki sura ya tatu ni Walawi wanaochaguliwa wakati wa ujumbe wa Kilio cha Usiku wa Manane, kwa maana kutiwa muhuri kunatimizwa kwa, na kwa njia ya, kumiminwa kwa Roho Mtakatifu.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Katika makala iliyotangulia tulionyesha vipengele kutoka katika historia ya Musa, ambaye Dada White anamtambua kama alfa ya unabii wa Biblia, anayounganika kinabii na Kristo kama omega ya unabii wa Biblia. Musa ni jiwe la msingi na Kristo ni jiwe la kilele. Wote wawili ni alama za ukombozi kutoka dhambini, kama inavyoonyeshwa na ukombozi kutoka Misri wakati wa Musa. Hata hivyo, maonyesho yote ya nguvu za Mungu yaliyotokea kwa mikono ya Musa yalipitwa kwa mbali wakati Kristo alipothibitisha agano na wengi kwa muda wa juma moja. Musa ndiye alfa na Kristo ndiye omega, na omega ni nambari "22" na alfa ni nambari "1."

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Tunapomzungumzia Musa tunakuta kwamba ukombozi unaoenea katika ushuhuda wake wa kinabii umejikita katika maji. Uokozi wake kutoka kwenye maji ya Mto Naili alipozaliwa ulikuwa mfano wa Noa ndani ya safina. Ubatizo katika Bahari ya Shamu unalingana na Noa na wale wanane waliokuwa ndani ya safina, nao unalingana na ubatizo wa Yoshua katika Mto Yordani, uliorudiwa na Kristo mahali pale pale. Ushuhuda wa Musa unaanza na ukombozi katika Mto Naili na unamalizikia kwenye kingo za Mto Yordani. Ubatizo wa Kristo ulikuwa upako Wake wa kushuhudia kwa miaka mitatu na nusu hadi kufikia kifo Chake, kilichoashiriwa tangu mwanzo katika ubatizo Wake. Katika ufufuo Wake kulikuwa na matone machache hadi kumiminwa kikamilifu katika Pentekoste.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Ahadi ya Mungu ya agano kwa wanadamu inaanza na Nuhu, na ahadi yake ya agano kwa watu waliochaguliwa kupitia Ibrahimu ilitimizwa kupitia Musa. Musa, aliye alfa, alikuwa kielelezo cha Yesu, aliye omega, ambaye angekuja na kuthibitisha agano na “wengi,” si tu watu waliochaguliwa. Kama mfano wa Kristo, kuzaliwa kwa Musa kunalingana na agano alilopewa Nuhu, pamoja na upinde wa mvua ukiwa ishara kwa watu wote. Musa pia analingana na agano lililopewa watu waliochaguliwa, ambapo tohara ni ishara kwa watu waliochaguliwa. Kazi ya Musa kuhusu agano ilikuwa pamoja na “wengi,” si kwa watu waliochaguliwa tu. Kama isingekuwa hivyo, wasingekuwa wakisumbuliwa mara kwa mara na mkutano mchanganyiko.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land and with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Katikati ya ‘maji ya ukombozi’ mbalimbali yanayowakilishwa katika maisha yote ya Musa, ubatizo katika Bethabara kwenye Mto Yordani unaunganisha mwanzo wa historia ya agano la Waisraeli wa kale katika Nchi ya Ahadi na mwisho wa historia hiyo, wakati wa juma ambalo Kristo alithibitisha agano na wengi. Ubatizo wa Kristo unalingana na ubatizo wa Waisraeli wa kale, na historia zote mbili zinashuhudia kuhusu ufufuo wake alipopumua matone machache ya mvua, kabla ya manyunyu tele ya Pentekoste siku hamsini baadaye. Mfululizo mzima wa Alfa na Omega, kuanzia Musa hadi Kristo, umeonyeshwa ndani ya maji ya ukombozi.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> Katika kuwafundisha wanafunzi hawa, Yesu alionyesha umuhimu wa Agano la Kale kama ushuhuda wa utume wake. Wengi wanaojiita Wakristo sasa wanautupilia mbali Agano la Kale, wakidai kwamba halina tena faida yoyote. Lakini hayo si mafundisho ya Kristo. Alilithamini sana kiasi kwamba wakati fulani alisema, ‘Wasipomsikia Musa na manabii, hawatashawishika, hata mtu akifufuka kutoka kwa wafu.’ Luka 16:31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> Ni sauti ya Kristo inayozungumza kupitia mababa wa imani na manabii, tangu siku za Adamu hata mwisho wa wakati. Mwokozi amefunuliwa katika Agano la Kale kwa uwazi ule ule kama katika Agano Jipya. Ni mwanga wa unabii wa zamani unaodhihirisha maisha ya Kristo na mafundisho ya Agano Jipya kwa uwazi na uzuri. Miujiza ya Kristo ni ushahidi wa uungu wake; lakini ushahidi wenye nguvu zaidi kwamba Yeye ni Mkombozi wa dunia hupatikana katika kulinganisha unabii wa Agano la Kale na historia ya Agano Jipya. The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Katika makala zinazojadili kitabu cha Yoeli, tumekuwa “tukilinganisha unabii wa Agano la Kale na historia ya Agano Jipya,” na pia historia ya Israeli ya kiroho ya kisasa. Iwe ni Agano la Kale au Agano Jipya au historia ya malaika watatu iliyoanza mwaka 1798, yote hayo yanawakilishwa kama “sauti ya Kristo.” Ushuhuda ulioandikwa wa Biblia na Roho ya Unabii ni sauti ya Kristo, na sauti ya Kristo ni sauti ya Yeye aliye Neno la Mungu.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

"Sauti" ya Neno la Mungu ni ujumbe wa Mungu kama unavyowakilishwa katika Neno Lake lililoandikwa. Ujumbe wake katika siku za mwisho ni ujumbe wa mvua ya mwisho, unaojumuisha mvua ya mwanzo, ikifuatiwa na mvua ya mwanzo na mvua ya mwisho, kulingana na Yoeli.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Yohana Mfunuaji anawakilisha wale 144,000 wanaorejea kwenye njia za kale, kwa maana anasikia "sauti" nyuma yake. "Sauti" iliyo nyuma ni sauti ya Kristo "tangu siku za Adamu" kuendelea.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> Nikageuka niione ile sauti iliyosema nami; na nilipogeuka, niliona vinara vya taa saba vya dhahabu. Ufunuo 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Mstari huu unaashiria mpito katika sura ya kwanza, kwa maana hadi mstari uliotangulia Yohana alikuwa katika kisiwa kiitwacho Patmo, lakini katika mstari wa kumi na mbili anageuka, na kuanzia hapo Yohana yuko katika Patakatifu pa Mbinguni. Anapogeuka, anafanya hivyo kwa kuwa katika mstari wa kumi alikuwa amesikia sauti kutoka nyuma yake.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Nilikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na uonacho, uandike katika kitabu, na ukitume kwa makanisa saba yaliyo katika Asia; kwa Efeso, na kwa Smirna, na kwa Pergamo, na kwa Thiatira, na kwa Sardi, na kwa Filadelfia, na kwa Laodikia. Ufunuo 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Yohana anawakilisha wale wanaosikia sauti ya Kristo nyuma yao. Anasikia ujumbe wa tarumbeta wa Yeremia wa kurudi kwenye njia za kale, zile njia ambazo waovu walikataa kuzipitia na tarumbeta ya onyo ambayo wanakataa kuisikiliza. Yohana alisikiliza, na sauti iliyokuwa nyuma yake ikajitambulisha kuwa Alfa na Omega—Yule anayeonyesha njia mpya, pamoja na ile ya kale.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> Na katikati ya vinara saba vya taa alikuwako mmoja aliyefanana na Mwana wa Adamu, amevalia vazi refu hata miguuni, naye amejifunga kifuani mshipi wa dhahabu. Kichwa chake na nywele zake zilikuwa nyeupe kama sufu, nyeupe kama theluji; na macho yake yalikuwa kama mwali wa moto; na miguu yake ilikuwa kama shaba iliyong’aa, kana kwamba imechomwa katika tanuru; na sauti yake ilikuwa kama sauti ya maji mengi. Naye katika mkono wake wa kuume alikuwa na nyota saba; na kutoka kinywani mwake kulitoka upanga mkali wenye makali mawili; na uso wake ulikuwa kama jua liangavyo kwa nguvu zake. Ufunuo 1:13-16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Katika aya ya kumi na mbili Yohana akageuka akaona maono ya Kristo ambayo Dada White anayalinganisha na maono ya Kristo aliyokuwa nayo Danieli, ambayo pia ndiyo maono waliyokuwa nayo Isaya, Yeremia, Ezekieli na Paulo.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> Kwa shauku ya dhati ninatazamia wakati ambapo matukio ya siku ya Pentekoste yatarudiwa kwa nguvu kuu zaidi kuliko ilivyokuwa wakati huo. Yohana anasema, 'Niliona malaika mwingine akishuka kutoka mbinguni, akiwa na uwezo mkuu; na dunia ilitiwa nuru kwa utukufu wake.' Ndipo, kama ilivyokuwa wakati wa Pentekoste, watu watasikia ukweli ukinenwa kwao, kila mtu kwa lugha yake mwenyewe.

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> "Mungu anaweza kupuliza uhai mpya ndani ya kila nafsi inayotamani kwa dhati kumtumikia Yeye [Adamu na bonde la mifupa la Ezekieli], naye anaweza kugusa midomo kwa mkaa wa moto kutoka juu ya madhabahu [Isaya], na kuifanya midomo hiyo iwe na ufasaha katika kumsifu Yeye. Maelfu ya sauti zitajazwa nguvu ya kutangaza kweli za ajabu za Neno la Mungu. Ulimi wa kigugumizi utafunguliwa [lugha nyingine ya Isaya], na waoga watafanywa wenye nguvu kubeba ushuhuda wa ujasiri kwa ajili ya kweli. Bwana na awasaidie watu Wake kuusafisha hekalu la nafsi kutokana na kila uchafu [Walawi wa Malaki], na kudumisha uhusiano wa karibu sana Naye ili wapate kuwa washiriki wa mvua ya mwisho itakapomiminwa." Review and Herald, Julai 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Maono tunayoyatafakari yanajumuisha maelezo ya sauti ya Kristo. Yohana anapogeuka na kuisikia sauti ya Kristo, inafanana na sauti ya “maji mengi.” Sauti ya Kristo inaponena kuhusu agano Lake na wanadamu au na watu aliowachagua, huambatanishwa na maji mengi. Ujumbe wa Danieli sura ya saba hadi ya tisa ulifunuliwa mwaka 1798, kisha mwaka 1989 ujumbe wa Danieli sura ya kumi hadi ya kumi na mbili ulifunuliwa. Mwaka 1798 unahusishwa na sauti ya Mto Ulayi, na 1989 ni sauti ya Mto Hidekeli.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Nuru ambayo Danieli alipokea kutoka kwa Mungu ilitolewa hasa kwa siku hizi za mwisho. Maono aliyoyaona kando ya mito Ulai na Hidekeli, mito mikuu ya Shinari, sasa yako katika mchakato wa kutimia, na matukio yote yaliyotabiriwa hivi karibuni yatatokea." Ushuhuda kwa Wahudumu, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Mto Yordani ni kiungo kati ya historia ya agano la Alfa na historia ya agano la Omega ya Israeli ya kale. Neno Yordani linamaanisha 'mshukaji' na linamwakilisha Kristo 'Mshukaji mkuu'.

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Iweni na nia hii ndani yenu, iliyokuwa pia ndani ya Kristo Yesu: ambaye, akiwa katika umbo la Mungu, hakudhani kuwa ni wizi kuwa sawa na Mungu; bali alijifanya si kitu, akatwaa umbo la mtumishi, akafanywa katika mfano wa wanadamu; na akionekana katika umbo kama mwanadamu, alijinyenyekesha, akawa mtiifu hata mauti, hata mauti ya msalaba. Wafilipi 2:5-9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Mto Yordani unamwakilisha Kristo ‘Mshukaji Mkuu,’ na Yordani ndiyo kiungo kati ya historia ya Alfa na Omega ya watu wateule wa Mungu, ambao walipewa shamba la mizabibu kulitunza. Maji ya ukombozi katika siku za Musa yanawakilisha sauti ya Kristo, ambayo inaweza kusikika ikiwa mtu atageuka tu, ili asikie ‘sauti iliyo nyuma yake,’ na sauti ambayo angeisikia hapo ni sauti ya maji mengi. Tangu gharika ya Nuhu hadi uharibifu wa Yerusalemu mwaka 70 BK, maji ya ukombozi yamewekwa kama alama za njia kwa watu wa agano la Mungu. Alama hizo za njia zinawakilisha historia ya ndani ya watu wa mwisho wa agano la Mungu, wale elfu mia arobaini na nne. Maji yanayoilisha Mto Yordani yanatokana na umande na theluji vinavyokusanyika katika milima ya Hermoni, ambayo huunda vyanzo vya juu vya Mto Yordani.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> Wimbo wa kupandia wa Daudi. Tazama, jinsi ilivyo vyema na kupendeza ndugu kukaa pamoja kwa umoja! Ni kama mafuta ya thamani juu ya kichwa, yakitiririka juu ya ndevu, naam, ndevu za Aroni, yakishuka hata kwenye pindo la mavazi yake; kama umande wa Hermoni, na kama umande ushukao juu ya milima ya Sayuni; maana huko Bwana aliamuru baraka, naam, uzima wa milele. Zaburi 133:1-3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Maji hayo pia huunda pango la Pan, bwawa lenye kina kirefu lililo ndani ya pango, lililoko Panium ya Danieli 11:13-15, na Kaisaria Filipi katika siku za Petro. Vyanzo vya juu vya Mto Yordani pia huunda bwawa la kishetani la pango la Pan. Sauti ya maji mengi inabainisha kwamba pambano kuu kati ya Kristo na Shetani lilianzia katika vilele virefu vya Milima ya Hermoni.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Nami nakuambia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Mathayo 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism is changed in Peter representing 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Jina "Hermoni" lina maana ya "takatifu, kutiwa wakfu, kujitolea, au kutengwa," na ni ishara ya Mbingu, chanzo cha maji yote na mwanzo wa mgogoro mkubwa kama inavyowakilishwa na "milango ya Kuzimu," jina ambalo Yesu aliliweka kwa pango la Pan alipokuwa Sezaria Filipi. Katika mazingira hayo Simoni Barjona alibadilishwa kuwa Petro. Simoni maana yake "anayesikia," na Barjona maana yake "mwana wa njiwa." Simoni alikuwa ishara ya nafsi iliyosikia ujumbe wa ubatizo wa Yesu uliowakilishwa na Roho Mtakatifu kwa umbo la njiwa. Kama mmoja aliyeisikia ujumbe wa ubatizo wa Kristo hubadilishwa kuwa Petro, akiwasilisha 144,000. Petro alitiwa muhuri alipokuwa Panium, ambayo ni mistari ya kumi na tatu hadi kumi na tano ya Danieli kumi na moja.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Kutoka kwenye maji ya Hermoni, Mto Yordani—ishara ya Kristo, yule mshukaji mkuu—unakamilisha safari yake katika Bahari ya Chumvi. Kutoka mbinguni, ambako umande wa uzima hutoka, Kristo alishuka hadi kifo cha msalaba, kinachowakilishwa na Bahari ya Chumvi. Ufuo wa Bahari ya Chumvi ndio eneo la uso wa nchi lililo chini zaidi duniani. Mto Yordani unashuka hadi kiwango cha maji cha chini zaidi duniani, kama vile Kristo alivyoshuka hadi kifo chake msalabani. Kutoka maji ya uzima hadi maji ya mauti, Mto Yordani unawakilisha kushuka kwa Kristo kutoka mbinguni hadi msalabani.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Mada muhimu za unabii wa Biblia zinahusishwa na maji, na unabii wa Biblia ni sauti ya Kristo, ambayo ni sauti ya maji mengi. Kahaba wa Babeli ameketi juu ya maji mengi, na maji ya Frati yanakauka ili kuandaa njia ya wafalme wa mashariki, na wafanyabiashara na wafalme husimama mbali na kuomboleza kwa kuwa merikebu za Tarshishi zimeangamizwa katikati ya bahari, na agano la mauti ambalo walevi wa Efraimu walilikubali walipojificha chini ya uongo, linabatilishwa na gharika isiyozuilika ya sheria ya Jumapili ya kipapa.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Dada White anapotaja "mito mikuu ya Shinari", anamaanisha mito ya Tigri na Frati. Maji hayo yanaweza kufuatiliwa hadi Bustani ya Edeni, ambako ni mito ya tatu na ya nne inayotoka Edeni.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> Na jina la mto wa tatu ni Hidekeli; ndiyo ule uendao mashariki ya Ashuru. Na mto wa nne ni Frati. Mwanzo 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hidekeli ni Tigri, na bila shaka, Frati ulikuwa Frati, ijapokuwa wanahistoria wa kisasa na wanatheolojia hawakubaliani. Wanasisitiza kwamba Ulai haukuwa mto mkuu, bali ulikuwa tu mfereji wa maji uliotengenezwa na binadamu huko Uajemi, si Shinari. Mamlaka hizo hizo za kibinadamu zinabainisha kwamba mito miwili tu ya maana inayohusishwa na Shinari ilikuwa Tigri na Frati, na nabii mwanamke anasema kwamba Ulai na Hidekeli walikuwa "mito mikuu ya Shinari."

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Maneno ya nabii mwanamke kuhusu ujumbe wa maji yanapingana na wataalamu wa kisasa, kama vile wataalamu wa kale—ambao waliupinga ujumbe wa maji wa Nuhu. Tunaarifiwa kwamba maono mawili yanayowakilishwa na mito miwili yako katika mchakato wa kutimia, na hivyo basi, kila kitu kinachowakilishwa ndani ya maono hayo mawili yaliyotolewa na “mito miwili mikuu ya Shinar,” kitakuja kutimia hivi karibuni. Ujumbe unaohusishwa na mito hiyo ni sauti ya Kristo, kwa kuwa sauti Yake ni kama maji mengi. Tigris na Euphrates zinawakilisha mada kuu ya kinabii, na ushuhuda wao unahusiana na agano ambalo Musa wa Alfa aliweka, ambalo ndilo agano lilelile ambalo Kristo wa Omega alilithibitisha.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Katika unabii, Mto Tigrisi unawakilisha Ashuru na Mto Frati ni Babeli. Katika muktadha huu, mito hiyo ni mamlaka mbili; Yeremia aliwaonyesha kama simba ambao wangeuchukua kwanza ufalme wa kaskazini utumwani, kisha ufalme wa kusini utumwani.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israeli ni kondoo aliyetawanyika; simba wamemfukuza: kwanza mfalme wa Ashuru amemla; na mwisho, huyu Nebukadreza mfalme wa Babeli amevunja mifupa yake. Yeremia 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Ashuru na Babeli zote mbili zilikuwa maadui wa kaskazini kuhusiana na ufalme wo wote wa Israeli, na kwa hiyo ni aina za mfalme bandia wa kaskazini—mamlaka ya kipapa. Kimsingi, desturi zile zile za kisiasa na za kidini zilitekelezwa na nguvu zile mbili zilizotokea katika mazingira yale yale ya kitamaduni, lakini muundo wa kisiasa wa Ashuru ulisisitiza utawala wa dola, ilhali Babeli ilisisitiza utawala wa kanisa, ingawa zilifanana sana. Roma ya kipagani na Roma ya kipapa kwa baadhi ya ngazi zinafanana kabisa, lakini bado, Roma ya kipagani inawakilisha utawala wa dola na Roma ya kipapa utawala wa kanisa. Ashuru, katika uhusiano wa kinabii na Babeli, ilikuwa ufalme wa utawala wa dola, ikafuatiwa na Babeli, nguvu inayofanana iliyosisitiza utawala wa kanisa. Ashuru iliwakilisha Roma ya kipagani na Babeli inawakilisha Roma ya kipapa. Nguvu hizi zote nne zilikanyaga patakatifu pa Mungu na jeshi lake. Ashuru inahusishwa na Tigrisi na Babeli na Frati. Hii inakubaliana na kukauka kwa Frati katika kitabu cha Ufunuo, ili kuandaa njia kwa wafalme wa mashariki kama ilivyofananishwa na kazi ya Koreshi ya kugeuza mkondo wa Frati ili kuiangusha Babeli. Babeli ni Frati; Ashuru ni Tigrisi.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Mfalme wa kaskazini katika unabii hushinda ulimwengu wakati wa mgogoro wa sheria ya Jumapili na baadaye anaanguka, lakini ushindi huo mara nyingi huwakilishwa kama gharika kubwa isiyozuilika. Hadithi ya mfalme wa kaskazini, kama inavyowakilishwa na Ashuru na Babeli, inaashiriwa na mito kwa kuwa hadithi hiyo inasimuliwa kwa sauti ya maji mengi.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Nchi iliyo kati ya mito miwili inaitwa Mesopotamia, ambayo ina maana ya 'nchi kati ya mito miwili.' Mito ile miwili inawakilisha nguvu ya kaskazini ambayo Mungu hutumia kuwaadhibu watu wake waliokengeuka kwa kuwatawanya katika uteka. Mojawapo ya vijimito vya sauti ya maji mengi hupatikana katika jina "Padanaram," ambalo limetajwa mara kumi tu katika Maandiko. Mara ya kwanza linapotajwa, linahusishwa na agano, kwa kuwa linatambua asili ya damu ya Rebeka, mke wa Isaka. Mstari huo unasema:

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> Isaka alikuwa na miaka arobaini alipomwoa Rebeka, binti ya Bethueli, Mwaramu wa Padan-Aramu, dada yake Labani, Mwaramu.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Kupitia mashahidi watatu wa Musa, imeonyeshwa kwamba mwisho wa miaka arobaini hupelekea Kadeshi, 1863 na sheria ya Jumapili. Ndoa ya Isaka ni ndoa ya agano inayowakilisha ndoa ya Kristo na wale laki moja na elfu arobaini na nne wakati wa sheria ya Jumapili, ambayo ni 1863, ambayo ni Kadeshi, ambayo ni mwisho wa historia ya agano ya miaka arobaini. Rebeka alikuwa binti wa Mwaramu na dada wa Labani, Mwaramu, (ambaye katika kizazi kilichofuata cha historia ya agano, alivunja agano na mwana wa Isaka, Yakobo.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mention in Genesis 25:20.

Bethuel maana yake ni 'nyumba ya ukiwa au mweka-ukiwa,' hivyo Rebeka alikuwa binti wa 'nyumba ya mweka-ukiwa.' Siria ina maana ya nyanda za juu na uwanda, na Padanaram ina maana ya Mesopotamia, au nchi iliyo katikati. Rebeka alitoka katika nasaba ya Wasiria waliotoka Mesopotamia, nyanda za juu zilizo kati ya 'Mto Tigri wa Ashuru' na 'Mto Frati wa Babeli,' ambao wanawakilisha simba ambao Bwana alitumia kuwatawanya kondoo wake waliomwasi. Nyumba ya waweka-ukiwa iliunganishwa na nyumba ya Mungu katika ndoa ya Isaka na Rebeka. Si ajali kwamba, katika kutajwa kwa mara ya kwanza kwa Padanaram, mito hii miwili inayomwakilisha mfalme wa kinabii wa kaskazini, anayepewa taswira ya gharika ifurikayo, inatajwa kwa mara ya kwanza katika Mwanzo 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Uhusiano wa nyumba ya ukiwa na watu wa agano la Mungu unaendelea wakati Yakobo anapomkimbia Esau, na anaishia kwa mjomba wake Labani, na huko anamtumikia vipindi viwili vya siku 2520 ili kupata ndoa ya agano inayofuata. Ndoa moja inaishia kwa kutawanyika kwa ufalme wa Kaskazini wa Israeli na ndoa nyingine inaishia kwa kutawanyika kwa ufalme wa Kusini. Wakati vipindi vya kutawanyika vya kila moja ya falme hizo mbili vilipoisha mnamo 1798 na 1844, ndoa ambayo Yakobo alifanya kazi kuipata kwa vipindi viwili vya siku 2520 ilitimia, kwa kuwa bwana arusi alikuja kwenye ndoa tarehe 22 Oktoba 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Je, basi, Kristo alimuoa Lea, ambaye jina lake linamaanisha 'mchovu na aliyechoka,' au alimuoa Raheli, ambaye jina lake linamaanisha 'msafiri mzuri'? Lea na Raheli wanawakilisha makundi mawili ya wanawali wanaosafiri, mmoja ambaye 'huchoka' na mwingine ambaye 'husafiri vyema' katika njia ya kuolewa na Yakobo tarehe 22 Oktoba 1844.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Walikuwa na mwanga mkali uliowekwa nyuma yao, mwanzoni mwa njia, ambao malaika mmoja aliniambia kuwa ulikuwa ‘mwito wa usiku wa manane.’ Mwanga huu uliangaza njia yote, na ukaangaza miguu yao, ili wasijikwae.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> Iwapo wangeweka macho yao yamemkazia Yesu, aliye mbele yao tu, akiwaongoza kwenda kwenye mji, walikuwa salama. Lakini muda si mrefu baadhi wakachoka, wakasema kuwa mji ulikuwa mbali sana, nao walitarajia kuwa wangeishaingia humo mapema. Hapo Yesu angewatia moyo kwa kuinua mkono wake wa kuume mtukufu, na kutoka katika mkono wake kulitoka nuru iliyotanda juu ya kundi la waadventi, nao wakapaza sauti, ‘Aleluya!’ Wengine kwa pupa wakakana nuru iliyokuwa nyuma yao, wakasema kwamba haikuwa Mungu aliyekuwa amewaongoza kufika mbali hivyo. Nuru iliyokuwa nyuma yao ikazimika, ikiyaacha miguu yao katika giza kamili, nao wakajikwaa wakapoteza shabaha na wakampoteza Yesu machoni, wakaanguka nje ya njia, wakashuka katika ulimwengu wa giza na uovu ulio chini. Maandishi ya Mapema, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Mnamo 1844, harakati ya Millerite ya Filadelfia iliingia katika ndoa. Ndoa ya Oktoba 22, 1844 ilitenganisha makundi mawili ya waabudu yaliyowakilishwa na Raheli na Lea. Raheli anawakilisha kundi lililokuwa limefanikiwa kufuata njia iliyoelekea kwenye ndoa ya Oktoba 22, 1844, lakini kundi la Lea lilichoka. Kisha makundi hayo yakatenganishwa, na mchakato wa kujaribiwa wa malaika wa tatu ukaanza, pale pale ambapo mchakato wa kujaribiwa wa Kilio cha Usiku wa Manane ulimalizika.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second sets of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Ndoa ilikuwa imeanza na baadaye ilipaswa kukamilishwa na kujaribiwa. Ndoa ilikamilishwa mwaka 1846, na mchakato wa kujaribiwa wa malaika wa tatu ukaanza. Mwaka 1849 na 1850 Bwana alikuwa akinyoosha mkono wake kwa mara ya pili kukusanya mabaki yake. Jedwali la pili la Habakuki kisha liliwekwa katika historia, kama ilivyofunuliwa kwa mfano na vibao vya pili vya Amri. Baada ya Musa kuvunja vibao vya kwanza, vibao vya pili vikatolewa. Jedwali la 1850 lilichukua nafasi ya lile la 1843, na mwaka 1850, mchakato wa kujaribiwa kwa Israeli ya kale kama bibi-arusi wa agano jipya la Mungu uliendelea kuelekea Kadeshi na 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Mwaka 1856, maji zaidi kutoka kwa mito ile miwili yalitiririka kupitia kalamu ya Hiram Edson. Nuru juu ya "mara saba" iliyotiririka kupitia kalamu ya Edson ilikuwa nuru iliyowakilishwa na mito miwili ambayo ilianza ushuhuda wa kinabii katika Bustani ya Edeni. Bustani ya Edeni ni ishara ya uasi wa wanadamu dhidi ya sheria ya Mungu, na ndiko ambako maji ya mito ya Ulai na Hiddekel yanaanza safari yao. Maji hayo yanasafiri kupitia historia ya agano, kwa kuwa bustani hiyo, ishara ya uasi, pia ndiko ambako mwanakondoo alichinjwa ili kutoa mavazi ya kuchukua nafasi ya majani ya mtini yaliyokuwa juu ya Adamu na Hawa. Historia ya agano inaanza na agano la uzima kati ya Adamu na Mungu. Agano hilo, lililowakilishwa na mti wa uzima, lilivunjwa na Adamu na Hawa, jambo lililoanzisha agano jipya la uzima, wakati Mwanakondoo aliyechinjwa tangu kuwekwa misingi ya ulimwengu alipowavika mavazi wale wawili waliokuwa uchi na waliopotea. Mito ile miwili inayotiririka kutoka bustani hiyo hatimaye inakuwa ishara za nguvu ambazo Mungu hutumia kama fimbo Yake ya kuadibu.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> Ee Ashuru, fimbo ya hasira yangu, na gongo lililo mkononi mwao ni ghadhabu yangu. Nitamtuma juu ya taifa la wanafiki, na juu ya watu wa hasira yangu nitampa amri: achukue nyara, na kuteka mawindo, na kuwakanyaga kama matope ya mitaani. Isaya 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Mito ile miwili ilitiririka kutoka Edeni, ikaingia katika ukoo wa Rebeka na ndoa yake ya agano na Isaka, na ikaendelea hadi kwa Yakobo, ambapo maji ya mito hiyo miwili yanawakilishwa kama vipindi viwili tofauti vya nyakati saba. Kisha, mito hiyo hiyo miwili hupitia sura sita za mwisho za Danieli, ambapo sura tatu zinawakilishwa na kila mto. Mto mmoja unawakilisha ongezeko la maarifa lililoondolewa muhuri katika sura ya saba, ya nane na ya tisa, na mto mwingine unawakilisha ongezeko la maarifa lililoondolewa muhuri katika sura ya kumi, ya kumi na moja na ya kumi na mbili.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Sura ya saba, ya nane na ya tisa zinaonyeshwa kama maono ya Ulai, na Kristo anaonyeshwa kwa namna ile ile katika sura ya kumi, ya kumi na moja na ya kumi na mbili. Katika maono yote mawili ya mto, yanayowakilishwa na sura tatu, Kristo anaonyeshwa akiwa amesimama juu ya maji.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Ikawa, mimi, naam, mimi Danieli, nilipoona yale maono, na kutafuta maana yake, ndipo, tazama, alisimama mbele yangu mmoja aliyekuwa na sura ya mwanadamu. Nikasikia sauti ya mtu kati ya kingo za Ulai, ikaita, ikasema, Gabrieli, mfanye mtu huyu aelewe maono hayo. Danieli 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Maono ya Kristo katika sura ya kumi yanafanana na maono ambayo Yohana aliona katika Ufunuo sura ya kwanza, na katika maono ya Danieli ya sura ya nane Palmoni yuko juu ya maji, kama alivyokuwa katika sura ya kumi na mbili, alipokuwa amevaa kitani.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> Wakati wa ziara ya Gabrieli, nabii Danieli hakuweza kupokea mafundisho zaidi; lakini miaka michache baadaye, akitamani kujua zaidi kuhusu mambo ambayo bado hayakuwa yameelezwa kikamilifu, akaazimia tena kutafuta nuru na hekima kutoka kwa Mungu. 'Katika siku zile mimi, Danieli, nilikuwa nikiomboleza majuma matatu kamili. Sikula mkate mtamu, wala nyama wala divai havikuingia kinywani mwangu, wala sikujipaka mafuta kabisa.... Kisha nikainua macho yangu, nikaangalia, na tazama, mtu fulani aliyekuwa amevaa kitani, viuno vyake vimefungwa kwa dhahabu nzuri ya Ufazi. Mwili wake nao ulikuwa kama berili, na uso wake kama kuonekana kwa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa, na sauti ya maneno yake kama sauti ya umati.'

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> "Si mwingine ila Mwana wa Mungu alimtokea Danieli. Maelezo haya yanafanana na yale yaliyotolewa na Yohana wakati Kristo alipojifunuliwa kwake katika Kisiwa cha Patmo. Bwana wetu sasa anakuja pamoja na mjumbe mwingine wa mbinguni ili kumfundisha Danieli kile kitakachotokea katika siku za mwisho. Maarifa haya yalitolewa kwa Danieli na yakaandikwa kwa uvuvio kwa ajili yetu ambao mwisho wa dunia umefika." Review and Herald, Februari 8, 1881.

In the Hiddekel vision of Christ in chapter ten Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hand to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Katika maono ya Hiddekel kuhusu Kristo katika sura ya kumi, Kristo yuko juu ya maji na amevikwa nguo za kitani, na katika maono ya Ulai Yeye yuko juu ya maji. Maono ya Ufunuo sura ya kwanza yanalingana na maono yanayowasilishwa katika maono ya Ulai na Hiddekel, ambapo Dada White anatambua kwamba ni "si mwingine ila Mwana wa Mungu mwenyewe." Anapotambulisha malaika wa Ufunuo sura ya kumi, anasema malaika huyo alikuwa "si mwingine ila Yesu Kristo mwenyewe." Malaika katika Ufunuo sura ya kumi huinua mkono wake kuelekea mbinguni na kuapa kwa Yeye aishie hata milele na milele, jambo linaloungana na maono ya Kristo katika sura ya kumi na mbili, ambaye huinua mikono yake yote miwili kuelekea mbinguni na kuapa kwa Yeye aishie hata milele na milele. Katika Ufunuo sura ya kumi Yeye yuko juu ya maji na nchi.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Kile kilichopo 'katikati ya kingo' za mto ni maji, na Danieli akasikia 'sauti ya mtu katikati ya kingo,' hivyo sauti hiyo ilitoka kwa yule mtu aliyekuwa juu ya maji, na sauti hiyo ilikuwa sauti ya maji ya Mto Ulai.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkubwa, ndio Hidekeli; ndipo nikainua macho yangu, nikaona, na tazama

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

> mtu fulani aliyevikwa kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Uphazi; mwili wake pia ulikuwa kama zabarajadi, na uso wake kama mwonekano wa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kwa rangi kama shaba iliyosuguliwa, na sauti ya maneno yake kama sauti ya umati. ...

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Lakini wewe, Ee Danieli, funga maneno haya, na tia muhuri hicho kitabu, hata wakati wa mwisho; wengi watakimbia huku na huko, na maarifa yataongezeka. Ndipo mimi Danieli nikatazama, na tazama, walikuwepo wengine wawili, mmoja upande huu wa ukingo wa mto, na mwingine upande ule wa ukingo wa mto. Naye mmoja akamwambia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, Hata lini itakuwa mwisho wa maajabu haya? Nami nikamsikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aishiye milele kwamba itakuwa kwa wakati mmoja, nyakati mbili, na nusu ya wakati; na atakapokuwa amekamilisha kutawanya nguvu za watu watakatifu, mambo haya yote yatakwisha.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 10:4–6; 12:4–10.

> Nami nikasikia, lakini sikuelewa; ndipo nikasema, Ee Bwana wangu, mwisho wa mambo haya utakuwa nini? Akaniambia, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hadi wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala hakuna yeyote miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 10:4-6; 12:4-10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Mito mikuu ya Shinari, kama Dada White anavyoitambua, yote miwili imeunganishwa na maono ambamo Kristo yuko juu ya maji akinena, kwa kuwa sauti yake ni kama sauti ya maji mengi. Katika maono yote mawili swali la “hata lini” linaulizwa. Mito yote miwili pia inawakilishwa katika “swali na jibu” la Danieli sura ya nane, ambalo ndilo nguzo kuu na msingi wa Uadventista. Huko, mito hiyo miwili ni ishara za “nyakati saba” za kutawanywa na kukanyagwa kwa patakatifu na jeshi. Mito hiyo miwili inatimiza jukumu lao kama fimbo ya adhabu ya Mungu, kisha baadaye kutiririka katika historia ya Wamileraiti ya malaika wa kwanza, ambako William Miller aligundua lulu yake ya kwanza ya kinabii, ambayo ilikuwa mstari wa “nyakati saba” katika Walawi ishirini na sita. Mito hiyo miwili inawakilisha vipindi viwili vya kutawanywa vya miaka 2520, vilivyotekelezwa na simba wawili wa Ashuru na Babeli, wanaowakilishwa na Tigri na Frati, na bila shaka pia na Lea na Raheli, wapwa wa Rebeka, ambaye ndoa ya agano lake ilifanyika Isaka alipokuwa na miaka arobaini, kama ilivyorekodiwa katika Mwanzo 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller aliwasilisha tu utawanyiko wa "mara saba" dhidi ya ufalme wa kusini wa Yuda, ambao ulitimia kupitia unabii wa miaka 2300 mwaka 1844. Mwaka 1856, "divai mpya" ya "mara saba" ilitambua utawanyiko uleule juu ya ufalme wa kaskazini uliomalizika mwaka 1798. Kama ugunduzi wa kwanza wa kinabii wa William Miller, maji ya mto Frati yalifika kama fundisho la alfa katika historia ya malaika wa kwanza. Maji ya mto Ulai yalifika pamoja na malaika wa tatu. Ugunduzi wa alfa wa Miller ulikuwa "mara saba" uliowakilishwa na mto Ulai, na ugunduzi wa omega wa Hiram Edson ulikuwa "mara saba" uliowakilishwa na mto Hiddekel.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 inawakilisha urefu wa kipindi ambacho ni sawa kwa kila ufalme, lakini huanza na huishia kwa kupishana kwa miaka arobaini na sita. 1798 inaashiria wakati wa mwisho na kuwasili kwa malaika wa kwanza wa Ufunuo kumi na nne. 1798 ni utimizaji wa miaka 2520 ya kutawanywa iliyoletwa juu ya ufalme wa kaskazini na simba wa Ashuru. 1844 ni utimizaji wa “mara saba” iliyoletwa juu ya ufalme wa kusini, ambayo inawakilishwa na simba wa Babeli. Mito miwili ndiyo mipaka ya historia ya ujumbe wa malaika wa kwanza na wa pili, iliyomalizika kwa kuwasili kwa malaika wa tatu mnamo Oktoba 22, 1844, wakati baragumu la saba na pia baragumu la Yubilei vilipopigwa katika Siku ya Upatanisho ya mfano halisi.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Ndipo utafanya baragumu la Yubile lipigwe siku ya kumi ya mwezi wa saba; siku ya upatanisho mtalipiga baragumu kote katika nchi yenu. Walawi 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Kupigwa kwa tarumbeta ya saba ni ishara ya kazi ya Kristo ya kuunganisha Uungu wake na ubinadamu, na huwakilishwa na miaka 2300 ya maono ya Mto Ulai, na kupigwa kwa tarumbeta ya Yubilei ni ishara ya agano la nchi lililovunjwa na likaja juu ya watu wa Mungu, kile Danieli alichokiita laana na kiapo cha Musa, na kile Musa alichokiita “mzozo wa agano la Mungu.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Naam, Waisraeli wote wameiasi sheria yako, kwa kugeuka ili wasiitii sauti yako; kwa hiyo laana imemiminwa juu yetu, na kiapo kilichoandikwa katika torati ya Musa, mtumishi wa Mungu, kwa sababu tumetenda dhambi dhidi yake. Danieli 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

"Laana" na "kiapo" vilivyotajwa "katika sheria ya Musa" ni "mara saba" katika Mambo ya Walawi sura ya ishirini na sita. Neno linalotafsiriwa kama "kiapo" ndilo neno lilelile la Kiebrania ambalo katika Mambo ya Walawi linatafsiriwa kama "mara saba." Laana, kwa ajili ya kuvunja kiapo cha agano katika sura ya ishirini na tano, imeelezwa katika sura ya ishirini na sita, ambako Musa anaiita laana hiyo "ugomvi wa agano."

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Basi nami pia nitakwenda kinyume nanyi, nami nitawaadhibu tena mara saba kwa sababu ya dhambi zenu. Nami nitaleta upanga juu yenu, utakaolipiza kisasi cha agano langu; nanyi mtakapokusanyika ndani ya miji yenu, nitatuma tauni miongoni mwenu; nanyi mtatiwa mkononi mwa adui. Walawi 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Bwana alileta upanga wa simba wa Ashuru juu ya ufalme wa kaskazini ili "kuwaadhibu" kwa kuwakabidhi katika "mkono wa adui," mnamo mwaka 723 KK. Miaka arobaini na sita baadaye, mnamo mwaka 677 KK, ufalme wa kusini ulionja laana ya Musa. Laana ya Musa ni ugomvi wa agano. Kwa miaka arobaini na sita, Mungu aliwatumia simba wa Mesopotamia kuondoa na kulikanyaga jeshi. Mwisho wa kipindi hicho cha miaka arobaini na sita Nebukadneza aliharibu patakatifu. Jeshi linalotajwa katika swali la Danieli katika aya ya kumi na tatu ya Danieli sura ya nane liliwekwa utumwani na maadui wao kwa kipindi cha miaka arobaini na sita, kilichotamatika kwa uharibifu wa patakatifu, ambalo ndilo jambo lingine lililotakiwa kukanyagwa katika aya ya kumi na tatu. Mito ile ilipofikia 1798 na 1844, mtawalia, jeshi lilikuwa limekusanywa pamoja kama hekalu, kwa maana jeshi ni mwili, na mwili ni hekalu. Mwisho wa kipindi hicho, hekalu lililojengwa kwa muda wa miaka arobaini na sita lilipaswa kuungana na hekalu la mbinguni katika ndoa ya Uungu na ubinadamu. Ndoa ni kati ya mahekalu mawili, na kile ambacho Mungu ameunganisha kisitenganishwe.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Maji ya Tigris yalifika hadi mwaka 1798 na maji ya Euphrates yalifika hadi mwaka 1844. Kabla tu ya kuwasili kwa malaika wa tatu, malaika wa pili aliwasili, na kisha katika mkutano wa kambi wa Exeter, New Hampshire tarehe 12–17 Agosti, 1844, ujumbe wa Kilio cha Usiku wa Manane ulimiminwa. Exeter ina maana ya “ngome ya maji,” na katika mkutano wa kambi kulikuwa na mkutano bandia uliofanyika katika hema tofauti, uliopangwa na kundi kutoka Watertown, Massachusetts. Maji yaliyoanzia Edeni, kulingana na Dada White, yalikuwa karibu kutawanywa kama “wimbi kubwa” kote pwani ya mashariki ya Marekani. Tetemeko la ardhi lililosababisha wimbi hilo kubwa lilitokea katika Bustani ya Edeni wakati Shetani alipowashinda wanadamu, likisababisha mtikisiko wa ardhi Edeni ambao mawimbi yake yalifika hadi Kilio cha Usiku wa Manane cha historia ya Wamilleraiti. Wimbi hilo kubwa linamiminika katika Kilio cha Usiku wa Manane katika historia ya wale mia moja arobaini na nne elfu, na wimbi lililoanza kwenye tetemeko la ardhi la dhambi ya Adamu linafikia tetemeko la ardhi la sheria ya Jumapili ya Ufunuo sura ya kumi na moja.

The voice of Christ is the voice of many waters, and the waters combined make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Sauti ya Kristo ni sauti ya maji mengi, na maji hayo yakikusanywa pamoja yanaunda ujumbe wa mvua ya masika. Isaya na mwanawe Shearjashub wamesimama katika mstari wa tatu wa sura ya saba, kwenye bwawa la mfereji wa juu, wakiwasilisha ujumbe wa mvua ya masika katika wakati wa kutiwa muhuri wa wale elfu mia moja arobaini na nne. Hapo tamko la Isaya juu ya mfalme Ahazi mpumbavu na mwovu ni kwamba Bwana angemletea Ahazi maji ya Ashuru, yaani mfalme Senakeribu, na maji yake yangepanda hadi shingoni.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Bwana akaniambia tena, akasema, Kwa kuwa watu hawa wameyakataa maji ya Shiloahu yanayotiririka kwa upole, na wanashangilia Resini na mwana wa Remalia; basi kwa hiyo, tazama, Bwana analeta juu yao maji ya mto, yenye nguvu na mengi, yaani mfalme wa Ashuru pamoja na utukufu wake wote; naye atapanda juu ya mikondo yake yote, na kuvuka kingo zake zote; naye atapitia Yuda; atafurika na kupita juu, atafika hata shingoni; na akinyosha mabawa yake, yatajaza upana wa nchi yako, Ee Imanueli. Isaya 8:5-8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahaz alikataa maji yaliyokuwa 'yametumwa' na Bwana, hivyo Bwana 'akatuma' maji ya Ashuru kwa Ahaz. Ahaz "alifurahia" muungano wa "Rezin na mwana wa Remaliah." Ahaz "anafurahia" ujumbe bandia wa mvua ya mwisho unaowakilishwa na Rezin na mwana wa Remaliah.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposites emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Rezin na mwana wa Remaliah, ambaye ni Pekah, mfalme wa ufalme wa kaskazini, wanawakilisha mfano bandia wa Isaya na mwanawe. Mfalme Ahazi mpumbavu na mwovu “anaufurahia” muungano unaowakilishwa na makabila kumi ya kaskazini ya Israeli na Siria, ukisimbulia uhusiano usio halali kati ya kanisa na serikali wakati wa sheria ya Jumapili. Ahazi anafurahia, kwa maana aibu na furaha ni hisia mbili zinazokinzana ambazo, kwa uvuvio, hutumika kuwahutubia wale wanaowakilishwa katika mjadala wa mvua ya masika. Yeremia alipokula kitabu kidogo kilikuwa furaha na shangwe ya moyo wake, na Yoeli anatujulisha kwamba watu wa Mungu hawataona aibu kamwe. Ahazi, kama mtu wa Laodikia, ni kipofu, hivyo anafurahia ujumbe wa maji wa uongo na anakataa ujumbe wa maji wa kweli wa Isaya. Anapaswa aone aibu kwa kuutegemea ujumbe bandia wa mvua ya masika unaowakilishwa na gharika ya mfalme wa kaskazini, lakini amekataa ujumbe wa Shiloahi.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Ujumbe wa Shiloahi katika Isaya sura ya nane ni ujumbe wa mvua ya masika. Bwawa la Shiloahi linatambuliwa katika Agano Jipya kama bwawa la Siloamu. Kwa Kiebrania au Kigiriki humaanisha "kutumwa." Ilikuwa afadhali Kristo aondoke ili apate "kumtuma" Roho Mtakatifu. Isaya na Ahazi wako katika bwawa la Shiloahi, na jaribu linahusu kama kuiweka imani katika bwawa la Shiloahi, kama linavyowakilishwa na Isaya na mwanawe, au kuiweka imani kwa Rezini na mwana wa Remalia? Ahazi anachagua kati ya maji mawili, maji ya Shiloahi au maji ya mfalme wa Ashuru. Ahazi alifurahia muungano na ujumbe unaowakilishwa na Rezini na mwana wa Remalia, kwa hiyo akapokea gharika ya ukiwa, badala ya yale maji yanayotiririka kwa upole wakati wa hukumu yake. Hukumu yake inawakilisha sheria ya Jumapili, wakati mfalme wa kaskazini anaufunika ulimwengu wote kama gharika. Hufanya hivyo kuanzia sheria ya Jumapili na kuendelea, wakati gharika ya Kilio cha Usiku wa Manane pia inaukumba ulimwengu.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahaz anafurahia muungano wa makabila kumi ya kaskazini na Siria, na hivyo anafurahia ujumbe unaounganisha kanisa na serikali, kama inavyowakilishwa na kila muungano usio halali unaopatikana ndani ya Neno la Mungu. Isaiah anawakilisha mtu wa Filadelfia na Ahaz mtu wa Laodikia. Kristo anaunganisha ushuhuda wa Isaiah na wake mwenyewe anapomponya yule kipofu, Mlaodikia, kwenye bwawa la Siloam.

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> Na Yesu alipokuwa akipita, alimwona mtu aliyekuwa kipofu tangu kuzaliwa kwake. Wanafunzi wake wakamuuliza, wakisema, Mwalimu, ni nani aliyetenda dhambi, mtu huyu, au wazazi wake, hata akazaliwa kipofu?

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Yesu akajibu, Si kwamba mtu huyu amefanya dhambi, wala wazazi wake; bali ili kazi za Mungu zidhihirishwe ndani yake. Imenipasa kuzifanya kazi za yeye aliyenituma, maadamu ni mchana; usiku waja, ambapo hakuna mtu awezaye kufanya kazi. Maadamu mimi nimo ulimwenguni, mimi ni nuru ya ulimwengu. Alipokwisha kusema hayo, akatema mate chini, akafanya tope kwa yale mate, akapaka macho ya yule kipofu kwa kile tope, akamwambia, Nenda, ukaoge katika bwawa la Siloamu, (ambalo kwa tafsiri yake, Aliyetumwa.) Basi akaenda zake, akaoga, akaja anaona.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> Basi majirani zake, na wale waliomwona hapo awali kwamba alikuwa kipofu, wakasema, Je, si huyu yule aliyeketi akiomba? Wengine wakasema, Huyu ndiye; wengine wakasema, Anafanana naye; lakini yeye akasema, Mimi ndiye. Basi wakamwuliza, Macho yako yalifunguliwaje?

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> Akajibu, akasema, Mtu mmoja aitwaye Yesu alitengeneza tope, akanipaka machoni, akaniambia, Nenda katika birika la Siloamu, ukaoge; nami nikaenda, nikaoga, nikapata kuona. Yohana 9:1-11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Mtu kipofu pamoja na mfalme mpumbavu na mwovu Ahazi wanajaribiwa kama wataweka tumaini lao katika birika la Siloamu au katika mafuriko ya Ashuru. Mtu huyo kipofu anajua kuwa yeye ni kipofu, lakini Ahazi ni tajiri, amejaa mali, wala hahitaji kitu chochote. Ahazi ni bikira mpumbavu kwenye birika la mvua ya mwisho, na yule mtu kipofu ni bikira mwenye hekima. Maji ya kutumwa, au maji yanayotumwa kutoka Ashuru, ndiyo jaribio.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Bwawa ni mahali ambapo maji hukusanyika pamoja, na kwa namna ya kinabii, bwawa ni mahali ambapo mikondo mbalimbali ya maji, mito, vijito, bahari, bahari kuu, maziwa, mvua na umande, yaani maji yote yanayowakilisha sauti ya Kristo, hukusanyika pamoja. Bwawa la mvua ya mwisho huundwa na maji yanayotiririka kutoka katika bwawa la juu. Bwawa linawakilisha ujumbe wa mvua ya mwisho katika muktadha wa jaribio. Ahazi alikataa maji yanayotiririka kwa utulivu, lakini yule kipofu alitii ujumbe uliohusishwa na bwawa hilo. Yesu alichukua sehemu ya Uungu wake, uliowakilishwa kama “mate”, akaichanganya na udongo, ikionyesha muunganiko wa Uungu na ubinadamu unaotimizwa na Kristo katika Patakatifu pa Patakatifu.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kristo alitema mate chini na kuyachanganya akafanya tope. Alitumia ujumbe wa muunganiko wa Uungu na ubinadamu kutia mafuta machoni mwa yule mtu kipofu. Ujumbe unaowakilishwa na muunganiko wa Uungu na ubinadamu ni ujumbe wa mwaka 1888, na umekusudiwa kumbadilisha mtu kutoka hali ya Laodikia hadi hali ya Filadelfia. Lakini ujumbe huo unahitaji ushiriki wa binadamu. Wanapaswa kwenda birikani, kisha wajioshe.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Wote wamefanya dhambi na wamepungukiwa na utukufu wa Mungu, lakini Yesu alisema yule mtu kipofu wala wazazi wake hawakuwa wamefanya dhambi. Yesu anaondoa suala la lawama kutoka kwa hali ya yule kipofu, na anamtambua kama mtu aliyeinuliwa ili kumtukuza Bwana; na yule mtu wa kinabii katika unabii wa Biblia, anayeinuliwa kwa kusudi kwamba “matendo ya Mungu yadhihirishwe,” ndiye bendera, ambayo inaundwa na wanaume na wanawake waliotoka Laodikia na kuingia Filadelfia. Bendera hiyo ndiko matendo ya Mungu yanapodhihirishwa, kwa sababu kazi yake ilikuwa kuunganisha Uungu na ubinadamu (kama ilivyowakilishwa na marhamu ya udongo), na ushuhuda wa kazi hiyo ni wale ambao si tu walisikia ujumbe wa Laodikia, bali pia walioufuata ule mwongozo wa tiba uliomo katika ujumbe huo. Agizo la tiba kwa yule kipofu lilikuwa aende akanawa. Mara tu alipoweza kuona hakuhitaji kujaribu kumtukuza Mungu; mazingira yaliyomzunguka yalifanya hilo litokee.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Iliianza na kuja kwa Kristo, ikafuatwa na kazi ya Kristo. Kazi ya mwisho ya Kristo katika patakatifu pa mbinguni kuhusiana na mwanadamu ni kumgeuza mwanadamu kutoka katika bonde la mifupa mikavu iliyokufa, au kutoka kuwa mfu mitaani au kutoka kuwa kipofu kabisa. Kazi Yake ya mwisho ni kuwaumba upya watu Wake kwa mfano Wake, na huo ndio kazi ile ile aliyofanya alipomwumba Adamu kutoka katika vumbi la ardhi, kisha akampulizia pumzi ya uhai. Kazi ya mwisho ndiyo kazi ya kwanza, kwa maana kwanza aliufinyanga udongo, kisha akautia ule udongo uhai wa Roho Wake. Kwa Adamu Roho ilikuwa pumzi Yake, kwa yule kipofu ilikuwa maji. Kwa bonde la mifupa mikavu la Ezekieli ilikuwa ujumbe wa kukusanya ulioumba mwili. Kisha ujumbe wa pepo nne ukapuliziwa juu ya mwili, ndipo ukasimama kama jeshi lenye nguvu.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Wakati yule kipofu alipokuwa bado haoni, Yesu alimwona kisha akamkaribia. Anamkaribia yule kipofu katika muktadha wa swali lililoibuliwa na wanafunzi wake, hivyo kumwezesha kuanzisha mazingira mwafaka ya kinabii kwa ajili ya mfano huo. "Kazi za Mungu" ni ishara ya kinabii katika mistari mingi ya ushuhuda ndani ya Biblia. Kila dhihirisho la "kazi za Mungu" katika Maandiko hutimia wakati wa mvua za masika. Yesu anaweka muktadha wa kisa hiki kwa kuuhusianisha na ujumbe wa mwisho, kama unavyowakilishwa na Eliya katika aya za mwisho za Malaki.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Wazazi na mtoto kipofu hawahukumiwi kuwa wenye dhambi, kwa kuwa huu ni wakati wa matendo ya ajabu ya Mungu, na katika wakati huo mioyo ya wazazi na mioyo ya watoto itageuzwa ili kuona suala lililo mbele yao. Suala lenyewe ni iwapo mtu kipofu wa Laodikia amebadilishwa kuwa mtu wa Filadelfia aliyetiwa mafuta. Hilo ndilo suala linalowakabili wazazi na mtoto wakati wa mvua ya masika, kwa maana huo pia ni wakati wa hukumu. Na wakati wa hukumu hufanyika katika vizazi vya tatu na vya nne kulingana na unabii wa agano la Ibrahimu. Yule mtu kipofu ndiye kizazi cha mwisho, cha nne, na wazazi wake ni kizazi cha tatu. Katika kipindi hicho ujumbe wa Eliya huziweka familia katika mazingira yanayozilazimisha kukubali au kukataa ujumbe wa bwawa la Siloamu. Mfalme Ahazi mpumbavu na mwovu alikataa ujumbe wa bwawa hilo, lakini yule mtu kipofu aliukubali. Ujumbe wa Eliya wa Malaki umewekwa katika muktadha wa laana kabla ya siku kuu na ya kutisha ya Bwana.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Yesu alipoandaa muktadha tunaouzingatia, alijumuisha katika muhtasari wake wa kusudi la muujiza kwamba ilimpasa kufanya kazi wakati huo, kwa kuwa utafika wakati ambapo hakuna mtu atakayoweza kufanya kazi. Kazi aliyorejelea hufanyika katika mwanga wa mchana, na mwisho wa kazi umeonyeshwa kama usiku. Marejeo yake ni kuhusu mwisho wa kipindi cha rehema.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Anapomaliza kazi yake ya hukumu, anavua mavazi yake ya ukuhani na kuvaa mavazi yake ya kisasi. Anapomaliza kazi ile ya kuwatenganisha waliopotea na waliookolewa, kazi ya wokovu hukamilika. Mlango wa rehema umefungwa, na sasa ni usiku ambao hakuna mtu awezaye kufanya kazi. Ujumbe wa Kristo haukuwa tu ujumbe wa Laodikia kwa mtu kipofu, bali ulikuwa ujumbe wa Eliya uliowekwa katika muktadha wa ukaribu wa kufungwa kwa mlango wa rehema, ambao ndio msukumo mtakatifu wa Kristo wa kufanya kazi kwa ajili ya kuokoa roho.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Kwanza Kristo alimkaribia yule mtu kipofu, kisha akaandaa marhamu na kuipaka, halafu akatoa maagizo ya kazi ambayo yule mtu kipofu lazima ajifanyie mwenyewe, na kilicho muhimu vilevile ni kwamba anapoanza kufanya kazi hiyo, kuona kwake kunarejeshwa. Mara tu anapopata kuona, hubadilika kutoka Mlaodikia kipofu kuwa Mfiladelfia. Kipindi cha mabadiliko cha makanisa hayo mawili kilitimilizwa mwanzoni, kuanzia 1856 hadi 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Kipindi hicho kinawakilisha utenganisho wa ngano na magugu, na kutiwa muhuri wa mwisho kwa miyamoja arobaini na nne elfu ambao baadaye huinuliwa kama bendera. Mtu huyo kipofu mara moja akawa gumzo la umma, mara tu alipobadilika kutoka Laodicean kuwa Philadelphian. Mtu huyo kipofu ndiye miyamoja arobaini na nne elfu, na mfalme Ahaz mwovu na mpumbavu ni wale waliokuwa watu wa agano la zamani waliotemwa kutoka kinywani mwa Bwana. Katika wakati huo huo wa historia, Yesu ama anatumia mate yake kuwapaka watu wake wa agano jipya, au anawatema watu wa agano la zamani kutoka kinywani mwake.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala ijayo.

## “The Coming Crisis

Mzozo Ujao

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> Kwa usahihi usiokosea, Yeye Asiye na kikomo huweka hesabu ya mataifa yote. Wakati rehema zake zinapotolewa pamoja na miito ya toba, hesabu hii itabaki wazi; lakini kikomo fulani alichokiweka Mungu kinapofikiwa, huduma ya ghadhabu yake huanza. Kisha hesabu hiyo hufungwa; uvumilivu wa kimungu hukoma; hakuna tena maombezi ya rehema kwa niaba yao.

> “The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

> Nabii, akiutazama mfululizo wa nyakati, aliuona wakati wetu ukiwekwa mbele ya maono yake. Mataifa ya wakati huu yamekuwa wapokeaji wa rehema zisizowahi kutokea. Wamepewa baraka teule zaidi za Mbinguni; lakini ongezeko la kiburi, tamaa, ibada ya sanamu, dharau kwa Mungu, na ukosefu wa shukrani ulio wa aibu, limeandikwa dhidi yao. Wanafunga upesi hesabu yao na Mungu.

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> Siku zinakaribia kwa haraka ambapo kutakuwa na tashwishi kubwa na mkanganyiko katika ulimwengu wa dini. Kutakuwa na miungu mingi na mabwana wengi; kila upepo wa mafundisho utavuma; na Shetani, amevaa mavazi ya malaika, angewadanganya, kama ikiwezekana, hata wateule.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> Dharau ya jumla inayoelekezwa kwa uchaji wa kweli na utakatifu, huwaongoza wale wasio na uhusiano hai na Mungu kupoteza heshima yao kwa sheria yake. Na kadiri kutoheshimu sheria ya Kimungu kunavyozidi kudhihirika, mstari wa mpambanuo kati ya waishika sheria hiyo na dunia na kanisa linalopenda dunia utakuwa dhahiri zaidi. Upendo kwa maagizo ya Mungu unaongezeka katika kundi moja kadiri dharau kwa hayo inavyoongezeka katika kundi jingine.

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> Yule MIMI NIKO mkuu anaitetea sheria yake. Ananena na wale wanaoibatilisha sheria yake, katika dhoruba, katika mafuriko, katika tufani, katika matetemeko ya ardhi, na katika hatari za nchi kavu na baharini. Sasa ndiyo wakati wa watu wake kujionyesha kuwa waaminifu kwa kanuni.

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> Tunasimama kwenye kizingiti cha matukio makuu na mazito. Bwana yuko mlangoni. Juu ya Mlima wa Mizeituni, Mwokozi alieleza matukio yaliyopaswa kutangulia tukio hili kuu: ‘Mtasikia habari za vita na matetesi ya vita,’ akasema. ‘Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; na kutakuwa na njaa, na tauni, na matetemeko ya nchi mahali mbalimbali. Haya yote ni mwanzo wa taabu.’ Ingawa unabii huu ulitimia kwa sehemu wakati wa kuangamizwa kwa Yerusalemu, una maana ya moja kwa moja zaidi katika siku za mwisho.

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> Yohana na manabii wengine pia walikuwa mashahidi wa matukio ya kutisha yatakayotokea kama ishara za kuja kwa Kristo. Waliona majeshi yakikusanyika kwa ajili ya vita, na mioyo ya watu ikizimia kwa hofu. Waliona dunia ikihamishwa kutoka mahali pake, milima ikitupwa katikati ya bahari, mawimbi yake yakinguruma na kuchafuka, na milima ikitetemeka kwa kuvimba kwake. Waliona bakuli za ghadhabu ya Mungu zikifunguliwa, na tauni, njaa, na mauti vikija juu ya wakazi wa dunia.

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> Tayari Roho ya Mungu inayozuia inaondolewa kutoka ulimwenguni. Na vimbunga, dhoruba, na majanga ya baharini na nchi kavu, hufuata moja baada ya jingine kwa haraka. Sayansi hutafuta kueleza haya yote. Ishara zinazoendelea kuongezeka kutuzunguka, zinazoashiria ukaribu wa kuwadia kwa Mwana wa Mungu, zinahusishwa na sababu nyingine yoyote isipokuwa ile ya kweli. Wanadamu hawawezi kutambua malaika walinzi wanaozuia pepo nne zisivume hadi watumishi wa Mungu watakapotiwa muhuri; bali Mungu atakapowaamuru malaika wake waachilie pepo, kutakuwa na tukio la ghadhabu yake ya kulipiza kisasi ambalo hakuna kalamu inayoweza kulieleza.

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> Krisi imetukaribia; lakini watumishi wa Mungu wasijitegemee wao wenyewe katika dharura hii kubwa. Katika maono waliyopokea Isaya, Ezekieli na Yohana, tunaona jinsi mbingu ilivyo na uhusiano wa karibu na matukio yanayotokea duniani. Tunaona jinsi Mungu anavyowajali wale walio waaminifu kwake. Ulimwengu hauko bila mtawala. Mpango wa matukio yajayo uko mikononi mwa Bwana. Ukuu wa mbinguni anashikilia hatima za mataifa, pamoja na mambo ya kanisa lake, mikononi mwake mwenyewe.

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> Mungu amefunua yatakayojiri katika siku za mwisho, ili watu wake waandaliwe kusimama dhidi ya dhoruba za upinzani na ghadhabu. Wale ambao wameonywa kuhusu matukio yaliyo mbele yao hawapaswi kuketi kwa utulivu wakingojea dhoruba inayokuja, wakijifariji kwamba Bwana atawalinda waaminifu wake katika siku ya taabu. Tunapaswa kuwa kama watu wanaomngojea Bwana wao, si kwa matarajio ya uvivu, bali kwa kazi ya bidii, kwa imani isiyotetereka. Huu si wakati wa kuruhusu akili zetu zishughulishwe na mambo ya umuhimu mdogo.

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> Wakati watu wanalala, Shetani anapanga mambo kwa bidii ili watu wa Bwana wasipate rehema wala haki. Harakati ya Jumapili sasa inajipenyeza gizani. Viongozi wanaficha suala halisi, na wengi wanaojiunga na harakati hiyo wenyewe hawaoni mkondo fiche unaelekea wapi. Madai yake ni ya upole, na kwa nje yanaonekana ya Kikristo; lakini itakaposema, itadhihirisha roho ya joka. Ni wajibu wetu kufanya yote tuwezayo kuzuia hatari inayotishia. Tuwalete mbele ya watu suala halisi lililo mezani, hivyo kuweka pingamizi lenye ufanisi zaidi dhidi ya hatua za kuzuia uhuru wa dhamiri. Tunapaswa kuchunguza Maandiko, na tuweze kutoa sababu ya imani yetu. Nabii asema, ‘Waovu watafanya uovu, wala hakuna miongoni mwa waovu atakayefahamu; bali wenye hekima watafahamu.’

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> Mustakabali muhimu uko mbele yetu. Kukabiliana na majaribu na vishawishi vyake, na kutimiza wajibu wake, kutahitaji imani kuu, nguvu, na uvumilivu. Lakini tunaweza kushinda kwa utukufu; kwa maana hakuna hata nafsi moja inayokesha, kuomba, na kuamini itakayonaswa na hila za adui. Mbingu yote inajishughulisha na ustawi wetu, na inasubiri tuyaombe hekima na nguvu zake. Kila ushawishi unaopinga, uwe wa wazi au wa siri, unaweza kupingwa kwa mafanikio, 'si kwa nguvu wala si kwa uwezo, bali kwa Roho wangu, asema Bwana wa majeshi.' Mungu yuko tayari sasa kama zamani kutenda kupitia jitihada za wanadamu, na kufanya mambo makuu kupitia vyombo dhaifu. Hatutapata ushindi kwa wingi wa idadi, bali kwa kusalimisha nafsi zetu kikamilifu kwa Yesu.

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> "Sasa, wakati rehema bado inasalia, wakati Yesu anafanya maombezi kwa ajili yetu, tufanye kazi ya kina kwa ajili ya milele." Southern Watchman, 25 Desemba, 1906.

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