“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Hubadilwe tikudiminu twikalukila fwe bene ifyo Ubukristu buli, ifyo cishinka cili, ifyo bukapepa ubwa twapokelela buli, ifyo amafunde ya muli Baibo yali—amafunde ayo twapelwa ukufuma ku bukateka ubwacilapo ukucila bonse.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Kwa miaka kadhaa Future for America imeonyesha kwamba makanisa saba ya Ufunuo si tu yanawakilisha historia ya Israeli wa kisasa tangu wakati wa mitume hadi mwisho wa ulimwengu, bali pia kwamba makanisa hayo saba yanawakilisha Israeli wa kale tangu wakati wa Musa hadi kupigwa mawe kwa Stefano. Waanzilishi wa Uadventista hawakufundisha ukweli huu, lakini walielewa na kutumia kanuni zinazothibitisha ukweli huu. Yesu hutangaza mwisho tangu mwanzo, na Israeli wa kale humwakilisha Israeli wa kisasa. Kwa hiyo, ukweli wowote ulio sehemu ya tabia za kinabii za Israeli wa kisasa ulikuwapo pia katika Israeli wa kale.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Mbele ya historia ya Kimilleri, mtazamo wa jadi wa Kikristo kuhusu yale makanisa saba ulikuwa kwamba yaliwakilisha makanisa halisi katika Asia Ndogo wakati wa Yohana. Mtazamo wa jadi pia ulielewa kwamba shauri kwa kila kanisa moja moja laweza pia kueleweka kuwa linawakilisha mashauri mahususi kwa makanisa mbalimbali katika historia yote ya Ukristo, na pia kwamba mashauri na maonyo yale yale ni kwa Wakristo mmoja mmoja. Pia walielewa kwamba yale makanisa saba yanawakilisha vipindi saba vya historia ya kanisa tangu wakati wa wanafunzi hadi mwisho wa ulimwengu. Mitazamo hii ilitangulia historia ya Kimilleri. Utambuzi huo manne wa yale makanisa saba unaounda mtazamo wa jadi uliokuwapo kabla ya William Miller ulikuwa nao na bado unategemea tafsiri ya Biblia ya “kihistoria.” Ni mbinu hiyo ambayo malaika wa Mungu walimwongoza William Miller kuikubali.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Ang pitong iglesia sa Asia maoy kasaysayan sa iglesia ni Cristo diha sa iyang pito ka mga porma, sa tanan niyang mga likoliko ug mga pagbaliko, sa tanan niyang kauswagan ug kalisdanan, sukad sa mga adlaw sa mga apostoles hangtod sa katapusan sa kalibutan. Ang pitong mga selyo maoy kasaysayan sa mga lihok sa mga gahum ug mga hari sa yuta batok sa iglesia, ug sa pagpanalipod sa Dios sa iyang katawohan sulod niadtong maong panahon. Ang pitong mga trumpeta maoy kasaysayan sa pito ka pinasahi ug mabug-at nga mga paghukom nga gipadala ibabaw sa yuta, o sa Romanhong gingharian. Ug ang pitong mga panaksan maoy ang pito ka ulahing mga hampak nga gipadala ibabaw sa Papal nga Roma. Sinagolan kini sa daghang uban pang mga hitabo, nga hinabol sulod niini sama sa mga sapa nga mosulod sa usa ka dakong suba, ug nagapuno sa halangdong suba sa tagna, hangtod nga ang kinatibuk-an motapos alang kanato sa kadagatan sa walay katapusan.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Eyi, kuri jye, ni wo mugambi w’ubuhanuzi bwa Yohana buri mu gitabo cy’Ibyahishuwe. Kandi umuntu ushaka gusobanukirwa iki gitabo agomba kuba afite ubumenyi bwimbitse bw’ibindi bice by’Ijambo ry’Imana. Ibimenyetso n’imvugoshusho byakoreshejwe muri ubu buhanuzi ntibisobanurwa byose muri bwo ubwabwo, ahubwo bigomba kubonwa mu bandi bahanuzi, kandi bigasobanurwa mu yindi mirongo y’Ibyanditswe Byera. Ni cyo gituma bigaragara neza ko Imana yagennye ko hakwigwa Ijambo ryayo ryose uko ryakabaye, kugira ngo habeho ubumenyi busobanutse neza bw’igice icyo ari cyo cyose.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Mẽkũgũrũ wa White akenania na kũrũgamĩrĩra mũno maonero ma “historicist” marĩa Miller aarutaga, no akongerera gitabo kĩa Kũguũrĩrwo ũmenyo wa kĩroho mũnene gũkĩra ũrĩa Miller oonire; nĩgũkorwo Miller ndaamanyire hekarũ-inĩ ta ũrĩa yĩ kũna. We aanetete hekarũ-inĩ atĩ nĩ thĩ. Mẽkũgũrũ wa White aamanyire atĩ rĩrĩa Jesũ aheanaga ũhoro wa matabari marĩa maheanetwo na cĩmenyithia irĩa irĩ gitaboini kĩa Kũguũrĩrwo, Kristũ nĩekaga ũguo hamwe na wĩra wake ta Mũthamaki wa Athĩnjĩri a Igũrũ.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Gava Yohana ebalukila kandi akamubona Kristo, ari kugendera hagati y’ebitara by’amataba yambaye ebyambalo by’obwakabona; kandi ebitara ebyo biri mu Ahantu Ahera, bityo bikaba byerekana amateka yo nyuma y’ukuzamuka kwe mu ijuru, ariko mbere y’uko yimukira mu Ahera Cyane mu 1844. Miller ntiyashoboraga kuba yarasobanukiwe n’ubusobanuro bw’uku kuri nyakuri. Kandi na Tyndale, Luther, cyangwa John Wycliffe, haba n’abavugurura ba mbere, ntibari kubusobanukirwa. Ukuri kugenda guhishurwa buhoro buhoro, kukarushaho kurabagirana, no kurabagirana kurushaho kugeza ku munsi utunganye.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Robinson na Roger Williams bari mu by’ukuri batsimbararije ihame rikomeye cyane rivuga yuko ukuri kugenda guhishurwa buhoro buhoro, kandi ko Abakristo bagomba guhora biteguye kwakira umucyo wose ushobora kumurikira uvuye mu ijambo ryera ry’Imana; iryo hame ryaje kwirengagizwa n’ababakomotseho. Amatorero y’Abaporotesitanti yo muri Amerika,—ndetse n’ayo mu Burayi na yo,—yari yarahawe umugisha ukomeye wo kwakira imigisha y’Ubugorozi, ntiyakomeje gutera imbere mu nzira y’ubugorozi. Nubwo, uko ibihe byagiye bisimburana, hagaragaye abagabo bake b’indahemuka kugira ngo batangaze ukuri gushya kandi bahishure ikinyoma cyari kimaze igihe kirekire cyemerwa, benshi, nk’Abayahudi bo mu minsi ya Kristo cyangwa nk’abapapa bo mu gihe cya Luteri, banyuzwe no kwizera nk’uko ba sekuruza babo bari barizeye no kubaho nk’uko bari barabayeho. Ni cyo cyatumye idini ryongera kugwa mu mihango y’inyuma gusa; kandi amakosa n’imiziririzo byari kujugunywa iyo itorero rikomeza kugendera mu mucyo w’ijambo ry’Imana, byarakomeje kubikwa no gukundwa. Bityo umwuka wari warabyutswe n’Ubugorozi ugenda uzima buhoro buhoro, kugeza ubwo mu matorero y’Abaporotesitanti habaye hafi gukenerwa ubugorozi nk’ubwari bukenewe mu Itorero Gatolika ry’Abaroma mu gihe cya Luteri. Hariho ugukunda iby’isi nk’uko byari bimeze mbere n’ubunebwe bwo mu bya Mwuka nk’ubwo, kubaha ibitekerezo by’abantu mu buryo nk’ubwo, no gusimbuza inyigisho z’ijambo ry’Imana inyigisho zishingiye ku nyigisho z’abantu.” Intambara Ikomeye, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
ئەگەر ئەو ڕاستییە نەناسردرێت کە ڕاستی لە درێژایی مێژوودا بە شێوەیەکی پێشکەوتوو پەرە دەسەنێت، ئەوا گرنگیی هەر ڕووناکییەکی نوێ لەم نەوەی کۆتایییەدا بە ئاسانی دەکرێت نەناسراو بێت. کاتێک مرۆڤ لە تێگەیشتن بە سروشتی پێشکەوتووی «ڕاستی» وەستێت، بە شێوەیەکی خۆکار دەست دەکات بە پشتبەستن بە نەریتەکان و خووەکان و ڕێنماییی مرۆڤی کەوتوو.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
A njira iyo Miller adagwiritsa ntchito ndi chizindikiro cha njira chimene chimayenda m’mzere wonse wa uneneri, umene ukupereka umboni wa kukula kwa choonadi cha m’Baibulo chimene chinayamba ndi atumwi. Komabe, m’chizindikiro cha njira choimiridwa ndi Miller, tikupeza chiyambi chimene chikufuna chofanana nacho pa mapeto. Ambiri sadzamvetsa zenizeni izi, koma osati Satana.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Sitani atiile obwananyinanyina n’okukula kwakwo okuva ku bujeemu bwe mu ggulu. Bwe kyatuuka ku kiseera mu byafaayo ng’abalongoosa enjigiriza batandika okutegeera mu ngeri entegeerekeka engeri y’okuyiga Bayibuli, Sitani n’akola nga bulijjo bw’akola era n’aleeta eby’okugeegeenya. Obujulizi obw’ebyafaayo obulaga omulimu gwe ogw’okugeegeenya amazima bulaga nti Abayezuwiti nga Ribera ne Louis de Alcazar baateeka essira mu nkola yaabwe ey’okugeegeenya mu ngeri ey’enjawulo okulumba ekitabo ky’Okubikkulirwa. Enkola eyonoonese eyitibwa “preterism” yatandika mu kyasa ekyokubiri n’ekyokusatu, ng’erina abakiikirizi ababiri abakulu ab’enkola eyo ey’obulimba. Omu ku bo yali Eusebius ow’e Caesarea (260–339), ne Victorinus ow’e Pettau (afaawo nga mu mwaka gwa 304). Bombi ku bano ab’omu byafaayo eby’edda baakubiriza enkola egamba nti ekitabo ky’Okubikkulirwa kyatuukirizibwa mu biro by’Obwakabaka bwa Rooma, okuyita mu bantu ab’ebyafaayo ng’omufuzi omubi ennyo Nero.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Mu myaka icumi n’icyenda, John Darby (1800–1882) wo mu Bwami bw’Abongereza yazanye ubundi buryo bwa satani, na bwo bwashyizwe no mu bisobanuro byo hasi ku mapaji ya Bibiliya y’ifarasi ya Troya yitwa Scofield Reference Bible, twamaze kuvuga mbere. “Dispensationalism” ni urwego rwa tewolojiya rugabanya amateka n’imikoranire y’Imana n’abantu mu bihe bitandukanye, cyangwa “dispensations,” aho Imana isohoza umugambi wayo mu buryo butandukanye muri buri gihe. Mbyandika aha kuko iki ari kimwe mu binyoma byinjijwe mu murimo wa Future for America n’amajwi yaturutse muri kariya karere kamwe Darby yakwirijemo ibitekerezo bye bya satani. Ibitekerezo bya Darby byagabye igitero kuri Future for America byaherekejwe na filozofiya y’icyitwa urugaga rwa none rwa “woke,” rushyigikira ya kajagari imwe yasembuwe n’Impinduramatwara y’Abafaransa n’ubwiyandarike bumwe bwagereranyijwe na Sodomu na Gomora.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Umunsi abahinga tewolojiya b’Abadivantisiti ba none bakoresha uburyo bwo kubaga ukuri kwa Bibiliya bushingiye ku buryo bubiri bw’isesengura rya Bibiliya bakoresha kugira ngo bahinyure kandi bahakane Bibiliya n’Umwuka w’Ubuhanuzi. Bashyira abantu mu byiciro bibiri: abahanga mu ndimi za Bibiliya cyangwa abahanga mu mateka ya Bibiliya. Bityo, abahanga tewolojiya b’Abadivantisiti b’iki gihe bayobora intekerezo z’Abadivantisiti b’i Lawodikiya haba mu gusobanura Ijambo ry’Imana bishingiye ku gusobanukirwa kw’umuntu wacumuye ku mateka cyangwa ku gusobanukirwa kw’umuntu wacumuye ku rurimi. Izi mbono za none z’ikosa, zakunze gukoreshwa mu kurwanya ubutumwa urimo gusoma ubu, zizarushaho gusuzumwa muri izi nyandiko ubwo tuzaba twita ku kimenyetso cy’Ubwiyunge bw’Abafaransa. Satani ariho, kandi azi ko igihe cye ari kigufi. Itegeko rya nyuma mu mategeko ya Milleri, ari ryo nimero cumi na kane, rirangirana n’iki gika gikurikira.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Okusoma kwa bũthĩbiũkĩri gĩtũmagĩrwo na ithitũ rĩa kĩgĩkũyũ kĩa ndũmĩrĩri imwe. No gĩkĩrĩa gĩgĩteithia kuoya meciria matarĩ andũ na kũgacokeria na ũndũ ũcio, no rĩrĩa rĩothe gĩgakinyia ũrĩa wa ũhikanio wa ndũmĩrĩri. Meciiria marĩ na ũhuru matigatĩkĩra kuona maonero ma andũ angĩ. Angĩkorwo niĩ ndĩ mũrutani wa anake kana airĩtu ma ũthĩbiũkĩri, ningĩambĩrĩria na kũmenya ũrĩa mehingaga na meciria mao. Angĩkorwo icio nĩ njega, ningĩmatũma maithute Bibilia bo ene, na ngĩmatuma matware ũhuru kũruta wega thĩinĩ wa thĩ yothe. No rĩrĩa matikorwo na meciria, ningĩmahekanagia meciria ma mũndũ ũngĩ, ngĩandĩka mũhikanio wa ndũmĩrĩri matheeni mao, na ngĩmatuma ta ngombo!” William Miller, Miller’s Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
لە ماوەیەکدا کە دوای ژیانی یۆحەنای ئاشکراکار هات، و لە ڕۆژگاری چاکسازیی ئایینی، شەیتان بە چاڵاکی خەریکی بەرهەمهێنانی میتۆدی دڕۆینەی پێشبینی بوو بۆ ئەوەی شیکاریی ڕاستی کتابی پیرۆز تێکبدات و لەناوی ببات. ئەوەی هەندێک جار لەم ڕاستییە مێژووییانەدا لەبیر دەچێت ئەوەیە کە هەموو ئەو میتۆدانەی شەیتانییە بە ڕاستەوخۆ ئامانجیان هیچ پەرتووکی تر نەبوو جگە لە پەرتووکی ئاشکراکردن. بابەتی هەریەک لەو بڵاوکەرەوانەی تێکچوونی شەیتانییە ئەوە بوو. پەرتووکی ئاشکراکردن هەمیشە ئامانجی شەیتان بووە. شەیتان دەزانێت ئەوە پەرتووکی ئاشکراکردنە کە دەبێت دژی شەڕ بکات. کاتێک ئەم ڕاستییە دەناسین، دواتر دەتوانین ڕاستییەکی تر، کە نادیارە، بناسین؛ ئەویش ڕاستییەکەیە کە بەهۆی ڕاستییەکی گرنگی تردا دەپۆشرێت.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Abajesuiti bakoresheje uburyo bw’ibinyoma bwari bugamije kubuza ko abantu basobanukirwa neza ko papa w’Itorero ry’i Roma ari wa antikristo wavuzwe mu buhanuzi bwa Bibiliya. Buri muvugururi w’Umuporotesitanti wese yaje kwemera no kumenya uku kuri. Ni cyo gituma, igihe amateka nyakuri y’abantu nka Ribera na Louis de Alcazar yagiye agaragazwa ku mugaragaro mbere hose binyuze mu ijambo no mu nyandiko, ayo mateka y’abantu nka Ribera na Louis de Alcazar yakoreshwaga mu kugaragaza imihati ya satani yo kuburizamo ugusobanukirwa nyakwo kwa “wa muntu w’icyaha.” Ubuhamya bwanditswe cyangwa bwavuzwe bushyira ahagaragara umugambi wo kwinjiza ubwo buryo bwa satani ni nyabwo uko bungana kose, ariko Satani yari arimo kugerageza guhisha ibirenze ibihamya bya Bibiliya byonyine bigaragaza ko antikristo ari papa w’i Roma.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Mu gitabo cy’Ibyahishuwe harimo ukuri kwatwikiriwe n’urujijo rwatewe n’izo gahunda z’ibinyoma zo gusobanura Bibiliya ziri hanze y’ingingo y’umuntu ufite umubare ari wo gatandatu, gatandatu, gatandatu. Rimwe muri uko kuri ni, nta gushidikanya, ukuri kugaragazwa iyo amatorero arindwi asobanuwe mu ishyirwa ryayo ryuzuye cyane. Mu matorero arindwi harimo ukuri kuvuga mu buryo butaziguye amateka yatangiye ku wa 11 Nzeri 2001 kandi agasozwa n’ikibazo cy’itegeko ryo ku Cyumweru. Satani yagiye ashaka gukomeza guhisha uwo mucyo, kandi yahimbye uburyo bwa kisatani bwo kujijisha amabuye menshi y’agaciro y’ukuri ari mu gitabo cy’Ibyahishuwe, si ukumenya gusa ko papa w’i Roma ari umwanzi wa Kristo.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Mu mbere y’uko “umuntu w’icyaha” ahishurwa mu wa 538, abantu nka Eusebius na Victorinus bagabye ibitero ku gitabo cy’Ibyahishuwe mu mugambi wo gupfukirana kuzamuka kw’ububasha bwa papa. Nyuma mu mateka Kristo yasohoje isezerano rye ryahawe Tiyatira, azana inyenyeri yo mu gitondo y’Ubugorozi (Wycliffe), maze Satani nyuma yaho azana abantu babiri b’ibyamamare mu mateka kugira ngo bahagararire kandi bakomeze umurimo we wa satani. Intambara yamaze igihe kirekire yerekeye gukura k’ukuri, igera ku ndunduro yayo igihe ibanga ry’igitabo cy’Ibyahishuwe rizahishurwa, (hafi mbere cyane y’isozwa ry’igihe cy’imbabazi) ikubiyemo umucyo uva mu matorero arindwi Miller atigeze amenya, kandi na Sister White ntiyawumenye; nyamara birashoboka kugaragaza byoroshye ko haba Miller haba na Mwuka w’Ubuhanuzi bashyigikira uwo mucyo mushya, kuko umucyo mushya udashobora na rimwe kunyuranya n’umucyo wa kera.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Ni kweli kwamba tunayo kweli, nasi yatupasa kushikamana kwa uthabiti mkuu na misimamo isiyoweza kutikiswa; lakini hatupaswi kutazama kwa mashaka nuru yoyote mpya ambayo Mungu aweza kuituma, na kusema, Kwa kweli, hatuwezi kuona kwamba twahitaji nuru yoyote zaidi kuliko ile kweli ya zamani ambayo tumekuwa tukiipokea hadi sasa, na ambayo ndani yake tumethibitika. Maadamu tunashikilia msimamo huo, ushuhuda wa Shahidi wa Kweli hutia karipio lake katika hali zetu, ‘wala hujui ya kuwa wewe u mnyonge, mwenye mashaka, maskini, kipofu, na uchi.’ Wale wanaojisikia kuwa ni matajiri, na wamejitajirisha kwa mali, wala hawana haja ya kitu chochote, wako katika hali ya upofu kuhusu hali yao ya kweli mbele za Mungu, nao hawajui.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
ਉਜਾਲੇ ਦੀ ਨਵੀਂ ਪ੍ਰਕਾਸ਼ਨਾ ਲਈ ਮੁੱਖ ਪਰੀਖਿਆ ਇਹ ਹੈ ਕਿ ਕੀ ਉਹ ਸਥਾਪਿਤ ਸੱਚਾਈ ਦਾ ਖੰਡਨ ਕਰਦੀ ਹੈ, ਅਤੇ ਕੀ ਉਹ ਮੂਲਭੂਤ ਸੱਚਾਈਆਂ ਨੂੰ ਕਾਇਮ ਰੱਖਦੀ ਹੈ।
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Xote la nguvu ya Mulungu yatoha ushahidi kuhusu kile ambacho ni kweli, hiyo kweli yastahili kusimama milele kuwa kweli. Hakuna mawazo ya baadaye, yenye kupingana na nuru ambayo Mulungu ametupatia, yanayopaswa kukubaliwa. Watu watatokea wakiwa na tafsiri za Maandiko ambazo kwao ni kweli, lakini ambazo si kweli. Kweli kwa wakati huu, Mulungu ametupatia kuwa msingi wa imani yetu. Yeye Mwenyewe ametufundisha kile ambacho ni kweli. Mtu mmoja atatokea, na tena mwingine, akiwa na nuru mpya inayopingana na nuru ambayo Mulungu ametoa chini ya uthibitisho wa Roho Wake Mtakatifu.” Selected Messages, kitabu cha 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
셰이탄은 요한이 그 안에 담긴 계시들을 기록한 때로부터 줄곧 요한계시록을 공격의 표적으로 삼아 왔다. 예수께서 말씀하셨다:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Lê çavên we xwezî ne, çimkî dibînin; û guhên we jî, çimkî dibihîzin. Ji ber ku bi rastî ez ji we re dibêjim ku gelek pêxember û mirovên rast dixwestin wan tiştan bibînin yên ku hûn dibînin, lê wan nedîtin; û wan tiştan bibihîzin yên ku hûn dibihîzin, lê wan nebihîstin. Matthew 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Bərəketa ku têkildarî dîtin û bihîstinê re, bərəketa têgihiştina peyama Vahiyê ya Îsa Mesîh e. Gava Yûhenna wan kesan nîşan dide yên di “rojên dawî” de ne ku peyamê dibînin û dibihîzin, ew ket xwarê da ku perestiyê ji ferişteyê Cebrâîl re bike; û Cebrâîl di cih de ji Yûhenna re ragihand ku wisa neke.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Na nze Yoane namonaki makambo yango, mpe nayokaki yango. Mpe tango nayokaki mpe namonaki, nakweyaki na nse mpo na kofukamela liboso ya makolo ya anzelu oyo alakisaki ngai makambo yango. Bongo alobaki na ngai ete: Sala bongo te; mpo nazali mosali moninga na yo, mpe ya bandeko na yo basakoli, mpe ya baoyo babatela maloba ya buku oyo: sambela Nzambe. Emoniseli 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabriel na John mbo badi bitondele byaremesibwe, kandi basemeriire kusinza Omuhangi wenka. Banabi bangi n’abagororoki, harimu n’abamarayika, bakayegomba “kureeba” na “kuhurra” obutumwa bw’Okutaka kw’Omukiro gwa Hagati, obu burigarukwamu ku nkomerero y’ensi.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristo alisema, “Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana amin nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuona mambo haya mnayoyaona, wasiyaone; na kusikia mambo haya mnayoyasikia, wasiyasikie” [Mathayo 13:16, 17]. Heri macho yale yaliyoona mambo yale yaliyoonekana katika miaka ya 1843 na 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Mburi yāheanĩrio. Na ndigũkũrĩ na gũkũma kũgĩcooka kuheana mburi ĩyo, tondũ cimanyĩrĩrio cia hinda irĩa tũrĩ nacio irĩ gũkũhĩrĩria; wĩra wa mũthia no nginya wĩkwo. Wĩra mũnene nĩũgĩkwo thĩinĩ wa hinda hụhũ. Mũgambo nĩũgũcoka kuheanwo narua nĩ ũthondeki wa Ngai, nao ũgaakũra ukĩgĩa kĩrĩrĩ kĩnene. Hĩndĩ ĩyo Danieli nĩagathimama handũ haake, nĩguo ahe ũira wake.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Abaantu abalungami (Yohana) n’abakozi banabwe (bamalayika) kye baayagalanga okulaba kyali kutuukirira kwa nkomerero okw’Okukaaba okw’Ekiro mu nkomerero y’Obwadiventi, ensi lwe yali eryoke eyakire n’ekitiibwa kya Katonda. Okwolesebwa okwo okw’enkomerero okw’amaanyi mu nkuba ey’oluvannyuma kuleetebwa okuggulwawo kw’Okubikkulirwa kwa Yesu Kristo.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Ngwĩrĩrwo ũcio atũmwo nĩ ũhonokia, ũrĩa anabii mahooyireho na makĩũrĩrĩria wega, o arĩa mahanĩtie ũhoro wa wega ũrĩa mwendaga kũĩrĩrwo nĩ inyuĩ; marĩ na gũcaria kumenya ihinda rĩrĩkũ, kana ihinda rĩa mĩtugo ĩrĩkũ, rĩrĩa Roho wa Kristũ ũrĩa warĩ ndani yao warĩ akionania, rĩrĩa warĩ akĩheana mbere ya ihinda ũira wa mĩnyamaro ya Kristũ, na riiri ũrĩa wagĩrĩirwo kũrũmĩrĩra. Nao makĩguũrirwo atĩ ti o bo ene marĩ marutagĩra, no nĩ ithuĩ; nĩguo marutĩte ũhoro ũcio, ũrĩa rĩu mũmenyithĩirio nĩ arĩa maamũhunjĩirie Ngoro-Njega na Roho Mũtheru ũrĩa watũmĩtwo kuuma igũrũ; ũhoro ũcio ni ũrĩa araika meehokete kũũtaamĩra. Nĩ ũndũ ũcio, mwĩohere mĩhĩrĩga ya meciiria manyu, mwĩtigĩre, na mwĩhoke nginya mũthia-ini ũhoro wa wega ũrĩa mũgĩĩrwo rĩrĩa Jesu Kristũ akagũũrirwo. 1 Petero 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Abanabbi, abantu abalungileyo neengelosi banqwenela ukuhlala ngexesha apho “ubabalo,” oko kukuthi amandla kaThixo, athululwa khona ngexesha lokuzaliseka kokugqibela kweMidnight Cry. Olo “babalo,” olungamandla okudala kaThixo, luziswa ebantwini xa iSityhilelo sikaYesu Kristu sivulwa amatywina. USathana uyazi ukuba indlela yokuhambisa amandla okudala kaThixo kubantu baKhe izalisekiswa ngomyalezo ovulwa amatywina okwincwadi yeSityhilelo, yaye ngenxa yoko ibe yeyona nzame yakhe iphambili ukudida, ukucinezela nokugquma ukukhanya okuqulethwe yincwadi yeSityhilelo. Oko kukhanya akusosazisi nje somntu wesono, kuba loo nyaniso yabhalwa yaza yaqinisekiswa ngokupheleleyo ngabo bonke abaHlaziyi bamaProtestanti kwiinkulungwane ezadlulayo.
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. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 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. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Ndzi a ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra mhalamhala, ri ku: Ndzi Alpha na Omega, lowo sungula ni wa makumu; naswona leswi u swi vonaka, swi tsale ebukwini, u swi rhumela eka mavandla ya nkombo lama nga eAsia; eka Efesa, ni le Smirna, ni le Pergamo, ni le Tiyatira, ni le Saridisi, ni le Filadelifia, ni le Lawodikiya. Kutani ndzi hundzuka leswaku ndzi vona rito leri vulavulaka na mina. Kuteloko ndzi hundzukile, ndzi vona swikhomela-mboni swa nsuku swa nkombo; naswona exikarhi ka swikhomela-mboni swa nkombo a ku ri ni un’we la fanaka ni N’wana wa munhu, la ambaleke nguvu yo leha ku fika emilengeni, naswona a bohiwe exifuveni hi bhande ra nsuku. Nhloko ya yena ni misisi ya yena a swi tlula hi ku basa, ku fana ni voya bya tihamba, ku basa ku fana ni gamboko; kutani mahlo ya yena a ma fana ni langavi ra ndzilo; naswona milenge ya yena a yi fana ni koporo leyi tengisiweke, onge hiloko yi pfuzeriwa ekheleni; kutani rito ra yena a ri fana ni mpfumawulo wa mati yo tala. Naswona a a khome etlhelweni ra yena ra xinene tinyeleti ta nkombo; naswona enon’wini wa yena a ku huma banga ro kariha leri nga ni swinhena swimbirhi; kutani xikandza xa yena a xi fana ni dyambu loko ri voninga hi matimba ya rona. Kuteloko ndzi n’wi vonile, ndzi wela emilengeni ya yena onge ndzi file. Kutani a veka voko ra yena ra xinene ehenhla ka mina, a ku eka mina: U nga chavi; ndzi lowo sungula ni wa makumu: Hi mina la hanyaka, naswona a ndzi file; kambe waswivo, ndzi hanya hilaha ku nga heriki, Amen; naswona ndzi ni swilo-leswi-swipfulekaka swa hele ni swa rifu. Tsala swilo leswi u swi voneke, ni swilo leswi nga kona, ni swilo leswi nga ta humelela endzhaku ka sweswo. Nhlavutelo 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Adventism ipâka “historicist” pa nih thlarau hman dân chu, Thupuan bung hnih leh thum-a kohhran zawng zawngte chu kohhran hnuhnung berah an lo inchhunzawm leh vek tih an hria. Mahse, kum zabi sawmhnihna tâwp lamah khân Setana chuan Adventism mit a khâr tawh a, an mawhphurhna pawimawh tak, “hriatthiamna ropui takte vawnkhâmtu” an nih anga, hmanraw pawimawh leh thianghlim chu, a humhimna leh a tihdan pawh an hliam thei tûrin a kalpui tawh a ni. Adventism-ah chuan hman dân chu a lo thlahthlamin a lo paih bo mêk lai pawhin, hman dân thianghlim chu hman zui reng mi a la awm tho. Keini chuan Story of the Seer of Patmos tih lehkhabu chu, kohhran zawng zawngte hi Laodikea chanchinah hman thlâkna dik tak a ni tih tichiangtu hriattîrna atan kan hmang a. A hnuaia thu lâkchhuahte hi ka sawi tum ber chu an tichiang thei tûra lehkhabu atanga lâkchhuah an ni.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Kristus na bakaar kaani mial a khak naknuai dingin, Ephesus, Smyrna, leh Pergamos te thil tawn an lo neih chu a hnuai ber kohhranah pawh a lo thleng leh dawn tih hriat reng a ngai; chutiang bawkin, Thyatira chanchin pawh khawvel tâwp hun khangthar hnuhnung berah a inangin a lo awm ang.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell ni sawasawa ni pite kwamba uzowefu wa makanisa manne ya kwanza urudiwa, au kama avyo sema, “utakuwa na mwenzake katika kizazi cha mwisho.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Akasaba ikizamini, ariko byose byerekezaga imbere ku mwaka wa 1843 nk’igihe isi igomba kwakira Umukiza wayo. Imimerere y’abantu mu kuza kwa mbere kwa Kristo noneho yongeye kwigaragaza.” Stephen N. Haskell, *Story of the Seer of Patmos*, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell alikua akizungumza juu ya William Miller kutambua mwaka wa 1843 kuwa ndio Kuja kwa Kristo mara ya Pili, naye anatambulisha kwamba hali za ujio wa kwanza zilirudiwa katika wakati wa Wamillerite. Haskell alikuwa sahihi, na Sister White anathibitisha kwamba Miller mwenyewe aliwakilishwa na Yohana Mbatizaji.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“جیسا کہ یوحنا بپتسمہ دینے والے نے یسوع کی پہلی آمد کی منادی کی اور اُس کی آمد کے لیے راہ تیار کی، ویسا ہی ولیم ملر اور وہ سب جو اُس کے ساتھ شامل ہوئے، خدا کے بیٹے کی دوسری آمد کی منادی کرتے رہے۔” اوّلین تحریریں، 229۔
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel hata anatambua kwamba katika kipindi cha kihistoria cha Pergamo, (kanisa la tatu linalowakilisha maafikiano ya Ukristo na ibada ya sanamu), historia ya Sardi, kanisa la tano, ilirudiwa.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Pergamo’n akụkọ ihe mere eme, e nwere oge mgbe Ndị Kraịst chere na ikpere arụsị anwụọla; ma n’eziokwu, okpukpe ahụ nke yiri ka e meriri, bụ ya meriri. Ikpere arụsị, mgbe e mezuru ya baptizim, batara n’ime ụka. N’ụbọchị ndị Sardis, akụkọ a mere ọzọ.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Saridisi rwari kereke yo mu gihe cy’Ivugururamyemerere yakangutse ikigaragambiriza ibinyoma bya Satani byo mu bupapa, ariko umurimo wayo utararangira, yari yamaze gutangira gusubira i Roma. Batekerezaga nk’uko itorero ry’i Perugamo ryatekerezaga ko ubupapa bwari bwarapfuye, nyamara mu by’ukuri bwari bugihumeka. Haskell na we agaragaza ko ku itorero ry’abasigaye harabagiranira “imirasire yakusanyijwe y’ibihe byose byahise.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Likán língin weéx̱ʼi yéil yeedát yáx̱ ach x̱ʼéit ḵusteeyí ekáx̱—aadé ich remnant—yáatxʼi at x̱ʼéit yáa atx̱áa yáx̱ x̱ʼéináx̱ áwé toowú chʼa yei x̱ʼéit ḵudzitee has du een.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Ndzi nga vuli leswaku Haskell u lemukile leswaku matimu ya ku ya emahlweni lama yimeleriwaka hi mavandla ya nkombo, ma tlhela ma hetiseka ematimini ya Israele wa khale, kambe hakunene u seketela ntiyiso wolowo loko a tsala leswaku “mimhandzu leyi hlengeletiweke ya malembe hinkwawo lama hundzeke” yi “voninga” ehenhla ka “vandlha ro hetelela.” Israele wa khale u katsiwa eka “mimhandzu ya” “malembe lama hundzeke.” Naswona hambileswi a seketelaka milawu ya nkoka leyi lavekaka leswaku ku lemukiwa vuyimeri bya mavandla ya nkombo ematimini ya Israele wa khale, a ndzi tiyiseki leswaku u byi lemukile ku fika kwihi ku fanana loku yimeleriwaka eka swikombiso sweswo. Nakambe ndzi tiyisile leswaku a nga xi lemukanga xiphemu xin’wana lexi nga xa nkoka swinene xa matimu lama yimeleriwaka hi mavandla ya nkombo, ku nga xiphemu lexi hi kongomaka eka xona.
We will address this truth in our next article.
Tukakivua ukweli huu katika makala yetu inayofuata.