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# The Revelation of Jesus Christ - Number Eight

Ufunuo wa Yesu Kristo - Nambari Nane

The Birth of a Nation

Kuzaliwa kwa Taifa

Author

Jeff Pippenger

Published

October 31, 2023

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The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.

Ujumbe wa Kilio cha Usiku wa Manane mwanzoni uliishia katika kufunguliwa kwa hukumu ya uchunguzi, na ujumbe wa Kilio cha Usiku wa Manane unaishia katika kufunguliwa kwa hukumu ya utekelezaji. Ole wa tatu wa Uislamu huleta hukumu juu ya Marekani kwa kupitisha sheria ya Jumapili, na unawakilisha hukumu inayoendelea na inayoongezeka juu ya ulimwengu wote kwa kukubali kwao sheria yao ya Jumapili chini ya shinikizo la nguvu ya kiraia inayotesa, inayowakilishwa na wafalme kumi waliotenda uzinzi na Yezebeli, kahaba wa Tiro.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Wakati Marekani, nchi ya uhuru wa kidini, itakapoungana na Upapa katika kulazimisha dhamiri na kuwalazimisha watu kuiheshimu sabato ya uongo, watu wa kila nchi ulimwenguni wataongozwa kufuata mfano wake.” Ushuhuda, juzuu ya 6, 18.

The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.

Vita vya sheria ya Jumapili katika Pambano Kuu vinapamba moto kabisa. Shetani kisha anatokea akijifanya kuwa Kristo.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> "Kwa amri inayolazimisha utekelezwaji wa taasisi ya Upapa, kinyume na sheria ya Mungu, taifa letu litajitenga kikamilifu na uadilifu. Wakati Uprotestanti utakaponyosha mkono wake kuvuka pengo kushika mkono wa mamlaka ya Kirumi, na utakapovuka shimo kuu kushikana mikono na Uspiritizimu, wakati, chini ya ushawishi wa muungano huu wa mara tatu, nchi yetu itakapoikana kila kanuni ya Katiba yake kama serikali ya Kiprotestanti na ya kijamhuri, na itakapoweka utaratibu wa kueneza uongo na udanganyifu wa kipapa, ndipo tutajua kwamba wakati umefika wa utendaji wa ajabu wa Shetani na kwamba mwisho umekaribia." Ushuhuda, juzuu ya 5, 451.

National apostasy is followed by national ruin.

Uasi wa imani wa taifa hufuatiwa na anguko la taifa.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> Watu wa Marekani wamekuwa watu waliobarikiwa; lakini watakapozuia uhuru wa dini, wakaacha Uprotestanti, na kuupatia kibali upapa, kipimo cha hatia yao kitakuwa kimejaa, na ‘uasi wa kitaifa’ utaandikishwa katika vitabu vya mbinguni. Matokeo ya uasi huu yatakuwa maangamizi ya kitaifa. Review and Herald, Mei 2, 1893.

The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.

Waadventista wa Laodikia wapumbavu wanashirikiana na mamlaka ya kipapa na wanaangushwa, ilhali kundi jingine la Kristo ambalo bado liko Babeli linaponyoka mikononi mwa upapa.

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

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

Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.

Uislamu ghafla unashambulia Marekani, wakati tarumbeta ya saba inaleta ole la hukumu kwa sababu ya kupitishwa kwa sheria ya Jumapili.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Nikaona, nikamsikia malaika mmoja akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, kwa wakaao juu ya nchi, kwa sababu ya sauti nyingine za tarumbeta za malaika wale watatu, ambao bado hawajapiga tarumbeta zao! Ufunuo 8:13.

The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.

Ishara inayowakilisha mashahidi wawili katika Ufunuo sura ya kumi na moja kisha inaonyeshwa na Yohana katika Ufunuo sura ya kumi na mbili kama mwanamke aliyevikwa jua, na kuonyeshwa kinabii kwa alama za mwanzo na mwisho.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.

> Na ikatokea ishara kuu mbinguni: mwanamke aliyevaa jua, na mwezi chini ya miguu yake, na kichwani mwake taji la nyota kumi na mbili. Akiwa mjamzito, akalia kwa uchungu, akitaabika katika kuzaa, na kuumia ili ajifungue. Kisha ikatokea ishara nyingine mbinguni; na tazama, joka kubwa jekundu, lenye vichwa saba na pembe kumi, na mataji saba juu ya vichwa vyake. Na mkia wake ukavuta theluthi ya nyota za mbinguni, ukazitupa duniani; na lile joka likasimama mbele ya yule mwanamke aliyekuwa karibu kujifungua, ili alipomzaa mtoto wake alimeze. Naye akazaa mtoto wa kiume, atakayatawala mataifa yote kwa fimbo ya chuma; na mtoto wake akanyakuliwa kwenda kwa Mungu na kwa kiti chake cha enzi. Ufunuo 12:1-5.

She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.

Amesimama juu ya mwezi, na amevikwa jua. Mwezi huakisi mwanga wa jua, na hivyo kwa kinabii huashiria jua. Nyota kumi na mbili katika taji yake zinawakilisha makabila kumi na mawili ya Israeli ya kale mwanzoni mwa Israeli ya kale, ambayo kwa kinabii yanaashiria wanafunzi kumi na wawili mwishoni mwa Israeli ya kale. Nyota kumi na mbili ambazo ni wanafunzi kumi na wawili mwishoni mwa Israeli ya kale, pia ni mitume kumi na wawili mwanzoni mwa Israeli ya kisasa. Hivyo basi, zinaashiria laki moja na arobaini na nne elfu mwishoni mwa Israeli ya kisasa, ambao ni wanafunzi na mitume. Mwanzoni mwa historia hiyo, ambamo wanafunzi wanawakilisha mwisho wa Israeli ya kale na mitume mwanzo wa Israeli ya kisasa, yule mwanamke ambaye ni kanisa, alikuwa mjamzito na Kristo. Yeye ndiye “mtoto mwanamume” ambaye angekunyakuliwa juu hadi kwa Mungu baada ya kifo chake na ufufuo.

The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.

Hivyo basi, mwanamke huyo pia huashiria kuzaliwa kwa wale elfu mia arobaini na nne, ambao pia hupaa mbinguni baada ya kufufuliwa kutoka katika bonde la mauti. Mara tu wakiwa mbinguni, yeye pia atazaa mtoto mwingine, anayewakilisha kundi lingine linalotoka Babeli wakati wa sheria ya Jumapili.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Kabla hajapata utungu, alijifungua; kabla maumivu yake hayajamjia, akazaa mtoto wa kiume. Ni nani aliyesikia jambo kama hili? Ni nani ameona mambo kama haya? Je, nchi itaweza kuzaa katika siku moja? Au taifa kuzaliwa mara moja? Kwa maana mara tu Sayuni alipopata utungu, akawazaa wanawe. Je, mimi nitaleta hadi wakati wa kuzaa, kisha nisije nikasababisha kujifungua? asema BWANA; je, nitasababisha kujifungua, halafu nifunge kizazi? asema Mungu wako. Isaya 66:7-9.

In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.

Katika wakati wa utawala wa mnyama wa nchi, taifa linazaliwa mara moja. Taifa hilo ndilo elfu mia moja arobaini na nne, kwa kuwa hao ni wale wanaoakisi kikamilifu tabia ya Kristo. Hao ndio wanaoashiriwa na "mtoto mwanamume" Yesu. Hao ndiyo "mtoto mwanamume" wa Isaya, anayezaliwa kabla mwanamke hajaingia utungu. Mifupa mikavu ya wafu ambayo ulimwengu ulifurahia juu yake walipouawa na mnyama atokaye katika shimo lisilo na mwisho, watafarijiwa huko Yerusalemu, na ndipo watafurahi pamoja na yule mwanamke anayemzaa "mtoto mwanamume." Wamezaliwa kabla hajapata utungu, kisha yeye hupata utungu na kuzaa "watoto" wake wengine, wakati ambapo Mataifa wanaitikia ujumbe wa malaika wa tatu kama mto unaotiririka, ujumbe unaposambaa katika nchi kama wimbi kubwa la bahari. Wamezaliwa katika dhiki kuu, ikiashiria utungu wake. Yule mwanamke wa Ufunuo kumi na mbili, kimsingi ana mapacha. Wazaliwa wa kwanza ni elfu mia moja arobaini na nne wanaotambulika kama malimbuko, na Mataifa kama makusanyo makuu ya mavuno ya majira ya kiangazi.

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Furahini pamoja na Yerusalemu, na mfurahi pamoja naye, ninyi nyote mnaompenda; furahini kwa furaha pamoja naye, ninyi nyote mnaomlilia; ili mnyonye, na mshibishwe kwa matiti ya faraja zake; ili mnyonye sana, na mfurahi kwa wingi wa utukufu wake. Kwa maana Bwana asema hivi, Tazama, nitaeneza amani kwake kama mto, na utukufu wa mataifa kama kijito kifurikacho; ndipo mtanyonya, mtachukuliwa ubavuni, na kubembelezwa magotini. Kama vile mtu afarijiwavyo na mama yake, ndivyo nitakavyowafariji ninyi; nanyi mtafarijiwa katika Yerusalemu. Nanyi mtakapoona haya, mioyo yenu itafurahi, na mifupa yenu itastawi kama majani; na mkono wa Bwana utajulikana kwa watumishi wake, na ghadhabu yake kwa adui zake. Isaya 66:10-14.

Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.

Wale wanao “omboleza” kwa ajili ya Yerusalemu ni wale wanaougua na kulia kwa ajili ya machukizo yanayotendwa ndani mwake, na ambao wametiwa muhuri; na kutiwa kwao muhuri kunatangulia sheria ya Jumapili. Sasa tupo katika “kazi ya kufunga kwa kanisa,” ambayo ni nyakati za mwisho za kutiwa muhuri kwa wale laki moja na arobaini na nne elfu.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> Watu wa kweli wa Mungu, ambao wana roho ya kazi ya Bwana na wokovu wa nafsi mioyoni mwao, daima wataiona dhambi katika tabia yake halisi ya dhambi. Daima watakuwa upande wa kushughulikia kwa uaminifu na kwa uwazi dhambi zinazowakumba kwa urahisi watu wa Mungu. Hasa katika kazi ya mwisho kwa ajili ya kanisa, katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu watakaosimama wasio na mawaa mbele ya kiti cha enzi cha Mungu, ndipo watahisi kwa kina zaidi makosa ya watu wa Mungu wanaokiri kuwa wake. Hili limeonyeshwa kwa nguvu na mfano wa nabii kuhusu kazi ya mwisho, kwa taswira ya wanaume ambao kila mmoja ana silaha ya kuangamiza mkononi mwake. Na mtu mmoja miongoni mwao alikuwa amevaa kitani, na dawa ya kuandikia ubavuni mwake. ‘Bwana akamwambia, Pita kati ya mji, kati ya Yerusalemu, ukatie alama katika vipaji vya nyuso za watu walio na kuugua na kulia kwa sababu ya machukizo yote yanayotendeka kati yake.’ Shuhuda, juzuu ya 3, 266.

Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.

Wale wanao "kuugua na kulia" wanatiwa muhuri kabla ya malaika waangamizaji, wakiwa na silaha za kuchinja, kupita kanisani, ambalo linawakilishwa kama Yerusalemu.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.

> Amri ni: 'Pitia katikati ya mji, katikati ya Yerusalemu, na uweke alama kwenye vipaji vya nyuso za wale watu wanaosononeka na kulia kwa ajili ya machukizo yote yanayofanywa katikati yake.' Hawa wanaosononeka na kulia walikuwa wakitangaza maneno ya uzima; walikemea, wakashauri, na kusihi. Baadhi ya waliokuwa wakimdhalilisha Mungu walitubu na kunyenyekeza mioyo yao mbele zake. Lakini utukufu wa Bwana ulikuwa umeondoka Israeli; ingawa wengi bado waliendelea na taratibu za dini, nguvu na uwepo wake vilikosekana.

> “In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

> Wakati ghadhabu yake itakapodhihirishwa katika hukumu, hawa wafuasi wanyenyekevu na waliojitolea wa Kristo watatofautishwa na wengine wote ulimwenguni kwa dhiki ya nafsi yao, inayoonyeshwa kwa maombolezo na kilio, makaripio na maonyo. Wakati wengine wakijaribu kufunika uovu uliopo na kuutetea uovu mkuu uliotanda kila mahali, wale walio na ari kwa heshima ya Mungu na upendo kwa roho hawatakaa kimya ili kupata kibali cha mtu yeyote. Nafsi zao za haki huchukizwa siku baada ya siku na matendo yasiyotakatifu na mazungumzo ya wasio haki. Hawana uwezo wa kuzuia mkondo mkali wa uovu, kwa hiyo wamejazwa huzuni na hofu. Wanaomboleza mbele za Mungu kwa kuona dini ikidharauliwa katika nyumba zenyewe za wale waliopata nuru kubwa. Wanaomboleza na kuzitesa nafsi zao kwa sababu kiburi, tamaa ya mali, ubinafsi, na udanganyifu wa karibu kila namna vimo kanisani. Roho wa Mungu, anayehimiza kukemea, anakanyagwa chini ya miguu, ilhali watumishi wa Shetani wanashangilia ushindi. Mungu anadhalilishwa, na kweli hufanywa kuwa haina nguvu.

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

> Kundi lisilohisi huzuni kwa kuporomoka kwao kiroho, wala kuomboleza juu ya dhambi za wengine, litaachwa bila muhuri wa Mungu. Bwana anawapa agizo wajumbe wake, wale wanaume wenye silaha za kuchinja mikononi mwao: ‘Nendeni mkamfuate katika mji, mkapige; jicho lenu lisihurumie, wala msiwe na huruma; waueni kabisa, wazee na vijana, wanawali, na watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote aliye na alama; nanyi anzeni katika patakatifu pangu. Basi wakaanza kwa wazee waliokuwa mbele ya nyumba.’

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

> “Hapa tunaona kwamba kanisa—patakatifu pa Bwana—ndilo lililokuwa la kwanza kuhisi pigo la ghadhabu ya Mungu. Wale wazee wa kale, ambao Mungu alikuwa amewapa nuru kuu na ambao walikuwa wamesimama kama walinzi wa maslahi ya kiroho ya watu, walikuwa wamesaliti amana yao. Walikuwa wamechukua msimamo kwamba hatupaswi kutazamia miujiza na dhihirisho lililo dhahiri la nguvu za Mungu kama siku za zamani. Nyakati zimebadilika. Maneno haya yanaimarisha kutokuamini kwao, nao husema: Bwana hatatenda mema, wala hatatenda mabaya. Yeye ana rehema nyingi mno kuwatembelea watu wake kwa hukumu. Hivyo ‘Amani na salama’ ndilo kilio kutoka kwa watu ambao hawatapaza tena sauti yao kama tarumbeta kuwaonyesha watu wa Mungu makosa yao na nyumba ya Yakobo dhambi zao. Hawa mbwa bubu waliokataa kubweka ndio wanaohisi kisasi cha haki cha Mungu aliyekosewa. Wanaume, wanawali, na watoto wadogo wote huangamia pamoja.” Ushuhuda, juzuu ya 5, 210, 211.

Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”

Isaya 40 huanza kwa kutumia ishara ya kurudiwa maradufu, ambayo ni alama ya kinabii ya ujumbe wa Kilio cha Usiku wa Manane, ambao ni ujumbe wa pili unaoungana na ujumbe wa kuanguka kwa Babeli. Kuanguka kwa Babeli hurudiwa maradufu kunapoelezwa kinabii. Kauli hiyo ni "Babeli imeanguka, imeanguka."

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Na malaika mwingine akafuata, akisema, Umeanguka, umeanguka Babeli, mji ule mkuu, kwa sababu ameyanywesha mataifa yote mvinyo wa ghadhabu ya uasherati wake. Ufunuo 14:8.

There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.

Kuna maanguko mawili ya Kibiblia ya Babeli halisi, na kuna maanguko mawili ya Kibiblia ya Babeli ya kiroho. Pamoja, yanawakilisha mashahidi wanne wa kihistoria wanaobainisha sifa za kinabii za anguko la Babeli.

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

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

Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.

Babeli halisi ilianguka kama Babeli nyakati za Nimrodi, na Babeli halisi pia ilianguka nyakati za Belshaza. Babeli ya kiroho ilianguka mwaka 1798, na kuanguka kwake kwa mwisho kunaonyeshwa mara kwa mara katika Maandiko. Kwa sababu hiyo, ujumbe wa kuanguka kwa Babeli unajumuisha ishara ya kinabii ya maradufu. Kuanguka kwa Babeli kumeambatana na maradufu, lakini pia kuna sababu kuu nyingine mbili za kinabii za jambo la maradufu.

The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.

Sababu ya pili ni kwamba, kama ujumbe, unawakilisha ujumbe unaoandamana na ujumbe wa pili. Ni ujumbe wa maradufu. Kuna ukweli mwingine muhimu unaohusiana na maana na muundo wa ujumbe wa malaika wa pili, lakini tunabainisha tu kwamba simulizi la mwisho la kinabii la Isaya linaloanza katika sura ya arobaini, huanza na kupigwa maradufu kwa ishara ya Mfariji, ambaye Kristo aliahidi kuwapatia watu Wake, alipokawia katika patakatifu pa mbinguni.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.

> Wafarijini, wafarijini watu wangu, asema Mungu wenu. Semeni kwa faraja kwa Yerusalemu, mkaiambie kwamba vita vyake vimekwisha, kwamba uovu wake umesamehewa; kwa kuwa amepokea kutoka mkononi mwa Bwana mara mbili kwa dhambi zake zote. Isaya 40:1, 2.

There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.

Hakuna sehemu nyingine katika Biblia inayozungumza kwa mahsusi zaidi kuhusu kipengele cha tabia ya Kristo kama Alfa na Omega kuliko ile iliyo katika Isaya kuanzia sura ya arobaini hadi mwisho wa kitabu. Akiwa Alfa na Omega, Kristo huweka saini ya Jina Lake kama Alfa na Omega juu ya sehemu hii, maana unapofika mwisho wa Isaya, anamtaja tena Mfariji, kwa kuwa Kristo ni Neno, naye ndiye mwanzo na mwisho.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.

> Bwana asema hivi, Mbingu ni kiti changu cha enzi, na dunia ni kigoda cha miguu yangu; iko wapi nyumba mnayonijengea? na mahali pa kupumzika kwangu ni wapi? Maana vitu vyote hivyo mkono wangu umevifanya, na vitu vyote hivyo vimekuwapo, asema Bwana; lakini nitamtazama mtu huyu, aliye mnyonge na mwenye roho iliyopondeka, atetemekaye kwa neno langu. Auaye ng’ombe ni kama amemuua mtu; atoaye dhabihu ya mwana-kondoo ni kama amekata shingo ya mbwa; atoaye sadaka, ni kama anatoa damu ya nguruwe; achomaye uvumba ni kama amebariki sanamu. Naam, wamechagua njia zao wenyewe, na nafsi yao yafurahia machukizo yao. Nami pia nitachagua udanganyifu wao, nami nitaleta hofu zao juu yao; kwa sababu nilipoita, hapakuwa aliyenijibu; niliposema, hawakusikia; bali walitenda mabaya machoni pangu, wakachagua nisichokipenda. Isaya 66:1-4.

The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.

Swali linaibuliwa kuhusu ni nyumba gani watu wa Mungu walimjengea? Je, walijenga nyumba ya kiroho ya Petro au sinagogi la Shetani? Mungu anabainisha kwamba nyumba aliyojenga imeundwa na wale walio "maskini na wenye roho iliyovunjika, na" wale "watetemekao kwa" "neno" la Mungu. Anaonyesha tofauti kati ya wanaotetemeka kwa neno lake na kundi jingine linalotoa sadaka najisi, ambao wamechagua njia yao wenyewe. Wale wa kundi linalotoa sadaka najisi watagundua, kama Wayahudi walivyogundua, kwamba nyumba yao itaachwa kwao ukiwa.

All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”

Manabii wote husema juu ya mwisho wa dunia, na hii ni kielelezo cha tofauti kati ya wenye hekima, wanaotetemeka mbele ya Neno Lake, na wapumbavu wanaomtolea Mungu machukizo, machukizo yanayopendeza nafsi zao. Kwa sababu hii, Mungu atachagua udanganyifu kwa mabikira wapumbavu wa Laodikia, udanganyifu ambao mtume Paulo anabainisha kuwa unaletwa kwa kukubali "uongo".

The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.

"Uongo" ni ishara maalum katika historia ya Uadventista, na ulikubaliwa na wajenzi mwaka 1863, na ukajengewa juu yake katika historia yote ya Uadventista. Ulikuwa uongo uliozalisha msingi bandia, na hapo walianza kujenga hekalu bandia la uongo. Kazi yao ya kughushi hekalu la kweli inaendelea hadi "siku za mwisho." Isaya anaweka muktadha wa sura ya sitini na sita ndani ya utengano kati ya wanawali wenye busara na wapumbavu. Isaya anatambua historia ya kinabii aliyoiashiria katika mstari wa kwanza wa Isaya sura ya arobaini, wakati Kristo alipoahidi kumtuma Mfariji siku tatu na nusu za kiishara baada ya kukatishwa tamaa kulikotokea tarehe 18 Julai 2020.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.

> Lisikieni neno la Bwana, ninyi mnaotetemeka kwa neno lake; ndugu zenu waliowachukia, waliowatenga kwa ajili ya jina langu, walisema, Na atukuzwe Bwana; lakini atawatokea kwa furaha yenu, nao watatahayari. Sauti ya kishindo kutoka mjini, sauti kutoka hekaluni, sauti ya Bwana awalipiziayo kisasi adui zake. Isaya 66:5, 6.

From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”

Kuanzia mwaka 1798 hadi 1844, katika harakati ya Wamilleraiti, Bwana alijenga hekalu la kiroho ambalo, kama Mjumbe wa Agano, aliingia ghafula humo mnamo 1844. Bwana anajenga hekalu la kiroho katika harakati ya wale mia arobaini na nne elfu, ili apate kuja ghafula na kuingia katika agano na hekalu hilo. Petro, katika waraka wake wa kwanza, sura ya pili, analiita hekalu hilo “nyumba ya kiroho.” Wale wanaosikia “neno la Bwana” ndio wale ambao Yohana katika Ufunuo anarejea anaposema kuwa wasikiao ni “heri.” Hao ndio bendera, kwa kuwa bendera inaundwa na “waliofukuzwa wa Israeli.” Walaodikia wapumbavu wataona aibu wakati Bwana atakapojitukuza katika Wafiladelfia wanaotetemeka kwa Neno lake, na Neno lake ni “kweli.”

The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.

Sauti tatu zinazosikika katika kipindi ambacho wenye hekima na wapumbavu wanapotenganishwa na kundi lingine, zinatoka "mjini," kutoka "hekaluni" na kutoka kwa "Bwana anayetoa malipo." "Sauti" ya kwanza kutoka mjini ni "sauti ya kelele," na "kelele" hiyo ni ujio wa Mfariji anayekuja ghafla.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.

> Na siku ya Pentekoste ilipotimia, wote walikuwa mahali pamoja kwa moyo mmoja. Na ghafla kukaja sauti kutoka mbinguni kama ya upepo wenye nguvu ukivuma kwa kasi, ikajaza nyumba yote walimokuwa wameketi. Na zikawatokea ndimi zilizogawanyika kama za moto, zikakaa juu ya kila mmoja wao. Matendo ya Mitume 2:1-3.

The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”

Neno lililotafsiriwa kama "sauti" katika Matendo sura ya pili, mstari wa pili, linamaanisha "kelele" na "uvumi." "Uvumi" ni unabii. "Sauti" au "kelele" inayotoka katika "mji" inawakilishwa na "upepo wenye nguvu." "Sauti ya kelele kutoka katika mji" ni "uvumi" au ujumbe wa kinabii wa Uislamu unaoashiria kuwasili kwa Mfariji katika bonde la mifupa mikavu ya waliouawa katika "mtaa wa mji mkuu, ambao kiroho huitwa Sodoma na Misri, ambako pia Bwana wetu alisulubiwa."

In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.

Katika sura ya arobaini ya Isaya, “sauti” iliyotakiwa kuutayarisha njia kwa ajili ya “mjumbe wa agano,” iliuliza ni ujumbe upi ange “uutangaze kwa sauti.” Aliambiwa “autangaze kwa sauti” ujumbe wa Uislamu. Katika Matendo, “sauti” iliyojaza “nyumba” ya kiroho ya Petro ilikuwa “upepo wa nguvu uendao kasi,” ambao, katika Ezekieli sura ya thelathini na saba, uliotoka katika pande nne za upepo wa Uislamu.

> A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.

> Sauti ya mvumo kutoka mjini, sauti kutoka hekaluni, sauti ya Bwana inayowalipa adui zake malipo yao. Isaya 66:6.

From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!

Kutoka katika mtaa ambako Bwana wetu alisulubiwa, Mfariji kwanza anamjulisha "sauti" ya yule anayelia nyikani ni upi ujumbe unaopaswa kuwa. Kisha jeshi kuu ambalo ndilo hekalu lililosimamishwa, kama lilivyofananishwa katika harakati za mwanzo kuanzia 1798 hadi 1844, linatia nguvu kilio hicho. Harakati za jeshi hilo kuu zinapotangaza kilio cha Uislamu husababisha "sauti" ya tatu kutambua sauti ya Mungu ya hukumu juu ya Marekani kwa kupitishwa kwa sheria ya Jumapili. Hapo ndipo Bwana hulipa kisasi. Sauti hizo tatu zinatawaliwa ndani ya muundo wa historia iliyofichwa ya ngurumo saba, ambayo inawakilisha herufi za mwanzo, za katikati na za mwisho za neno la Kiebrania lililoumbwa na Mtaalamu wa Lugha wa Ajabu na hutafsiriwa kama "kweli". Huwezi kutunga mambo haya!

In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.

Kwa kuendana na historia ya kinabii ambayo tumekuwa tukiitambua, Isaya kisha anazungumzia kuzaliwa kwa taifa.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Kabla hajapata utungu, alijifungua; kabla maumivu yake hayajamjia, akazaa mtoto wa kiume. Ni nani aliyesikia jambo kama hili? Ni nani ameona mambo kama haya? Je, nchi itaweza kuzaa katika siku moja? Au taifa kuzaliwa mara moja? Kwa maana mara tu Sayuni alipopata utungu, akawazaa wanawe. Je, mimi nitaleta hadi wakati wa kuzaa, kisha nisije nikasababisha kujifungua? asema BWANA; je, nitasababisha kujifungua, halafu nifunge kizazi? asema Mungu wako. Isaya 66:7-9.

The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”

Taifa linalozaliwa kabla ya mwanamke kuingia katika utungu, hivi karibuni lilikuwa mtaani likiwa limekufa na kukauka, ilhali dunia nzima ilishangilia juu ya hali yake. Lakini mashahidi wawili waliposimama, wale waliokuwa wakifurahia kifo chao waliogopa. Mara tu miili iliyouawa, iliyokufa na kukauka, inaposimama kama taifa, wote wampendao Yerusalemu ndipo watafurahi pamoja naye. Wanaoipenda Yerusalemu si taifa la wale elfu mia moja arobaini na nne tu, bali pia kundi lingine la Mungu ambalo wakati huo linaitwa kutoka Babeli. Ufufuo kutoka katika kukatishwa tamaa kulikotokea Julai 18, 2020, unatimizwa na kuwasili kwa Mfariji, ambaye atafanya "mifupa" iliyokufa na mikavu "ichanue kama majani."

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Furahini pamoja na Yerusalemu, na mfurahi pamoja naye, ninyi nyote mnaompenda; furahini kwa furaha pamoja naye, ninyi nyote mnaomlilia; ili mnyonye, na mshibishwe kwa matiti ya faraja zake; ili mnyonye sana, na mfurahi kwa wingi wa utukufu wake. Kwa maana Bwana asema hivi, Tazama, nitaeneza amani kwake kama mto, na utukufu wa mataifa kama kijito kifurikacho; ndipo mtanyonya, mtachukuliwa ubavuni, na kubembelezwa magotini. Kama vile mtu afarijiwavyo na mama yake, ndivyo nitakavyowafariji ninyi; nanyi mtafarijiwa katika Yerusalemu. Nanyi mtakapoona haya, mioyo yenu itafurahi, na mifupa yenu itastawi kama majani; na mkono wa Bwana utajulikana kwa watumishi wake, na ghadhabu yake kwa adui zake. Isaya 66:10-14.

The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.

Alfa na Omega huiweka tamati ya simulizi la mwisho la Isaya mahali palepale lilipoanzia hapo mwanzo, pamoja na utambuzi wa ujio wa Mfariji. Na kama ilivyo daima, kila ujumbe unaowakilisha ujumbe wa Eliya huwekwa katika muktadha wa Bwana kuipiga dunia kwa laana.

> For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.

> Kwa maana, tazama, Bwana atakuja kwa moto, na magari yake ya vita kama kisulisuli, ili kuleta hasira yake kwa ghadhabu, na kukemea kwake kwa miali ya moto. Kwa maana kwa moto na kwa upanga wake Bwana atawahukumu wote wenye mwili; nao waliouawa na Bwana watakuwa wengi. Wale wanaojitakasa na kujitia usafi katika bustani, nyuma ya mti mmoja katikati ya bustani, wakila nyama ya nguruwe, na kitu chukizo, na panya, wataangamizwa pamoja, asema Bwana. Kwa maana nayajua matendo yao na mawazo yao; itakuja kuwa nitawakusanya mataifa yote na lugha zote; nao watakuja, na wataona utukufu wangu. Isaya 66:15-18.

The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.

Waadventista wa Laodikia wapumbavu walio nyuma ya "mti" wa maarifa ya mema na mabaya ulioko "katikati" ya "bustani" ya Edeni, wanajidai kuwa wanajitakasa na kujisafisha, ilhali kwa kweli wanakula mafundisho machafu ya Babeli, na kujificha kama walivyofanya Adamu na Hawa kwa sababu ya dhambi walizozipenda mno kiasi cha kushindwa kuziacha. Watateketezwa pamoja na mataifa mengine yote. Wametofautishwa na wenye hekima watakaokuwa "ishara." "Ishara" hiyo ni "bendera," inayowakilisha Sabato, ambayo ni ishara ya Bwana Mungu wako inayowatakasa kwa kweli watu wake.

> Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.

> Kwa hiyo wana wa Israeli wataishika Sabato, kuizingatia Sabato katika vizazi vyao vyote, iwe agano la milele. Ni ishara kati yangu na wana wa Israeli milele; kwa maana kwa siku sita Bwana alifanya mbingu na nchi, na siku ya saba akastarehe, akapumzika. Kutoka 31:16, 17.

The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”

Wenye hekima hawajifichi nyuma ya mti wa ungamo; wanainuliwa kama bendera, wakidhihirisha utukufu wa Mungu katika matukio ya mwisho ya pambano kuu. Utukufu wake ni tabia yake, na kipengele cha tabia yake ambacho wanakiwakilisha kwa ulimwengu ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho, ambacho kinawasilishwa kama "Kweli."

> And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.

> Nami nitaweka ishara kati yao, nami nitapeleka waokokao miongoni mwao kwa mataifa, kwa Tarshishi, Puli, na Ludi, wavutao upinde, kwa Tubali na Yavani, hadi visiwa vilivyo mbali, wasiosikia habari zangu wala kuuona utukufu wangu; nao watatangaza utukufu wangu kati ya Mataifa. Nao wataleta ndugu zenu wote kuwa sadaka kwa Bwana kutoka mataifa yote, kwa farasi, na kwa magari, na kwa machera, na juu ya nyumbu, na juu ya wanyama wa kasi, mpaka mlima wangu mtakatifu, Yerusalemu, asema Bwana, kama vile wana wa Israeli waletavyo sadaka katika chombo safi nyumbani mwa Bwana. Nami pia nitawatwaa miongoni mwao kuwa makuhani na Walawi, asema Bwana. Maana kama vile mbingu mpya na nchi mpya, nitakazozifanya, zitakavyokaa mbele zangu, asema Bwana, ndivyo uzao wenu na jina lenu vitakavyodumu. Nayo itakuwa kwamba, tangu mwezi mpya hata mwezi mpya, na tangu Sabato hata Sabato, mwili wote utakuja kuabudu mbele zangu, asema Bwana. Nao watatoka, watazama mizoga ya watu waliokosa juu yangu; kwa maana funza wao hatakufa, wala moto wao hautazimwa; nao watakuwa chukizo kwa wote wenye mwili. Isaya 66:16-24.

Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.

Simulizi la mwisho la kinabii la Isaya linaanza na kuwasili kwa Mfariji mnamo Julai 2023, na simulizi hilo linamalizika pale pale lilipoanza. Linafika katika historia iliyofichwa ya ngurumo saba ambayo inafunuliwa muda mfupi kabla mlango wa rehema haujafungwa. Linabainisha kurudiwa kwa harakati ya Wamileraiti mwanzoni kuwa ni sawa na historia ya harakati ya mia moja arobaini na nne elfu mwishoni. Linawakilisha ujumbe wa laana unaoandamana na ujumbe wa Eliya kuwa ni ujumbe wa kazi ya kinabii ya Uislamu ya kuyaikasirisha mataifa, unapotumiwa na Bwana kuleta hukumu 'kwanza' juu ya Marekani kwa sababu ya sheria ya Jumapili, na 'mwisho' juu ya ulimwengu wote, kwa uasi huo huo.

We will continue our consideration of Isaiah’s last narrative in the next article.

Tutaendelea na uchambuzi wetu wa simulizi la mwisho la Isaya katika makala ijayo.

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