I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.
Nashyize ibintu byinshi mu nyandiko zibanjirije mu kugerageza gushyira ahagaragara zimwe mu ngingo shingiro z’ifatizo kuva mu ntangiriro. Ubu ndagerageza kwibanda cyane kurushaho ku ngingo iri imbere yacu. Murakoze ku bwihangane bwanyu.
From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.
Na mwanzoni kabisa Mungu amekuwa akijaribu kuongeza ufahamu wetu wa Yeye ni nani na ni nini. Katika kazi hiyo ametumia mbinu kadhaa kuwasaidia wanadamu kuelewa yale yaliyofunuliwa kumhusu, na mojawapo ya mbinu hizo ni matumizi yake ya “majina,” yaani majina mengi aliyopewa Mungu katika Maandiko, na pia majina waliyopewa wawakilishi wake wateule. Huchagua wawakilishi wa uovu na wa wema.
He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.
Amejisitiri kandi n’imihindukire y’ibihe by’isezerano by’ubwoko bwe bwatoranijwe kugira ngo arusheho kugaragaza, buhoro buhoro mu mateka, ubwumvikane bw’imico ye. Ni cyo gituma amateka y’ihinduka ry’ibihe by’isezerano, mu buryo bunyuranye, na yo avuga ku kurushaho kugaragazwa kw’ukuri kw’imico nkamere bye.
If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.
Kusoma Ufunuo sura ya kwanza kuwa ni utangulizi na ufunguo wa sura zinazofuata, tunaona kweli kadhaa katika sura ya mwanzo zinazogusa sehemu iliyosalia ya kitabu. Mojawapo ya kweli hizo inahusu utambulisho wa Yesu Kristo, wala si tu kwamba Yeye ni Alfa na Omega. Ikiwa kweli imewekwa wazi katika sura ya kwanza ya Ufunuo, basi kwa hakika ni kweli ya sasa ya kupima kwa kizazi cha mwisho, kizazi hicho cha mwisho kikiwa ndicho “kizazi kilichochaguliwa” alichokitaja Petro.
One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.
Sifa mojawapo za tabia ya Kristo ambayo tumekuwa tukichunguza ni Kristo kutambulisha mwanzo kutoka mwisho. Wakati ambao Kristo alithibitisha agano pamoja na wengi kwa juma moja unawakilisha badiliko la kipindi cha kiagano kutoka Israeli halisi kwenda Israeli ya kiroho. Mabadiliko ya vipindi vya majira ya wokovu yanayotambulishwa katika Maandiko, ambayo yote yanashuhudia kuongezeka kwa ujuzi kuhusu tabia na nafsi ya Kristo, yalikuwa Abram, Isaka, Yakobo, Yusufu, Musa, Kristo, William Miller, na wale mia moja arobaini na nne elfu. Kuna mstari mwingine wa mabadiliko ya vipindi vya majira ya wokovu uliowekwa juu ya mstari huo unaotambulisha vipindi saba vya kanisa la Mungu vinavyowakilishwa na yale makanisa saba ya Ufunuo mbili na tatu, lakini hatutayagusia bado. Kulikuwa na badiliko la kipindi cha majira ya wokovu pamoja na Adamu na Hawa, likiwakilishwa na kabla ya kuanguka kwao na baada ya kuanguka kwao, na bila shaka badiliko la vipindi vya majira ya wokovu kutoka kabla ya gharika hadi baada ya gharika katika wakati wa Nuhu. Mistari hii yote inachangia nuru tunayoshughulikia, lakini sasa tunaelekeza fikra zetu kwa watu wateule.
When Christ began His ministry at the beginning of the covenant week He was baptized.
Kristo alipoanza huduma Yake mwanzoni mwa juma la agano, alibatizwa.
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.
Yesu, alipobatizwa, mara akapanda kutoka majini; na tazama, mbingu zikamfunukia, naye akaona Roho wa Mungu akishuka kama hua, akija juu yake; na tazama, sauti kutoka mbinguni, ikisema, Huyu ni Mwanangu mpendwa, ninayependezwa naye. Mathayo 3:16, 17.
The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.
Lishi lya ntete-ngwa lya Mulungu, bu Yesu wa tambukile kufuma mu meya, na kutendeka myanda ya wiki ya luandano, lyali kutangazha kwa Tata ukuti Yesu ali Mwana wa Mulungu. Nge twumvwa “mulandu wa kutalika kwa kutangilila,” cino cishinka cina maka. Nge tatwumvwa, tefyo sana.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.
لە سەرەتاوە خودا ئاسمان و زەوی دروستکرد. زەوی بێ شێوە و چۆڵ بوو؛ و تاریکی لەسەر ڕووی قوڵایییەکە بوو. و ڕۆحی خودا بەسەر ڕووی ئاوەکاندا دەجوڵایەوە. پەیدابوون 1:1, 2.
As in Genesis, the anointing ceremony has three persons of the godhead identified.
Kama vile katika Mwanzo, katika sherehe ya kutiwa mafuta watu watatu wa Uungu wanatambulishwa.
The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.
Ukuri yuko Yesu yari Umwana w’Imana, Umwana wa Dawidi, n’Umwana w’Umuntu, yakomeje guhagarika umutima abanditsi n’Abafarizayo muri iyo myaka itatu n’igice yakurikiyeho. Yesu yahanuwe ahinduka ava kuri Yesu akajya kuri Yesu Kristo igihe yabatizwaga. Igihe Yesu yabatizwaga, yahise aba “Kristo,” risobanurwa ngo “uwarobanujwe,” kandi ari ryo jambo “Mesiya” mu Giheburayo. Kandi koko, Abaheburayo bari bategereje Mesiya kandi bari bazi ko azaba Umwana wa Dawidi. Igihe “yarobanurwaga” kugira ngo atangire iyo myaka itatu n’igice yera cyane kurusha indi yose mu mateka y’isi, yabonye Mwuka Wera amanuka kandi yumva Se avugira.
It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.
Kwênya wêkî wêta-anôkîcikêwin nîsta, êkota ka-âsayîkâtêk nitam ka-kîsikâkîwêcikêt ahpô kâkî-pîkiskwêtamâkânîwêk oci Wîya mâka osihtamowin ohi, êkwa itwêwin ôma: “Wîya kîyâm êkwa Okwîsisa Kise-Manitow.” Mâka mêkwâc ka-nânitawêyihtamowâciyiwa ayisiyiniwak Jiwak, namôya kêyâpic piko êkosi kâ-isi-itwêyimâc kîya Okwîsisa Kise-Manitow, mîna êkwa ê-âcimowikât êkosi, mâna êkwa, asici ka-isi-Okwîsisa Kise-Manitow, Wîya kîyâm êkwa namôya nika Kise-Manitow. Jiwak nama ka-sôhkêyihtamowâc ôma ka-kiskêyihtamowâc mîna ê-isi-macastahowin itwêwin! Mîna ôhi ka-ayahtamowâc Jiwak, mîna ôma ka-ayahtamowât Abraham — piko tânisi êkwa Abraham ê-ayahtahk ôta otawâsimisowina Jiwak, otâwîmâw owîcihcikêwin, mîna êkwa atoskêwin ê-itotamihk kitimâkisiwin mâna ka-kakwêcikâtêk ka-ayahtamihk owîcihcikêwin.
Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.
Omutabani gwa Ibulayimu ogulaga okukkiriza okwetaagisa okuyingira mu nkolagana ey’endagaano ne Katonda gwetaaga okuba nga okukkiriza kwo kugezesebwa. Okukemebwa kwa Ibulayimu, okwandyolesezza oba okukkiriza kwe kwali kwa mazima oba kwali kwesuubiza okw’obutaliimu, kwasinzira ku kulaga oba yali agenda kugoberera ekigambo kya Katonda—ne bwe kyandibadde nga kirabika okukontana n’ekigambo kya Katonda ekyasooka. Ibulayimu yali amanyi nga okuwaayo omuntu ng’ekitambiro bwe butemu era nga kyali kiikirira empisa ez’okusinza ebifaananyi ez’amawanga agasinza ebifaananyi ge yali abeera mu makkati gaago mu biro ebyo. Abawandiisi n’Abafalisaayo baali bamanyi okuva ku ntandikwa y’ebyafaayo by’endagaano yaabwe nga Katonda yali Katonda omu yekka, era baali bamanyi ne Yesu nga yeegamba okuba Katonda ow’okubiri. Baali bagezesebwa n’okukemebwa kwabwe okw’enkomerero.
Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.
Fa uwi, O Isiraeli: Yehova Nkulunkulu wetu ni Yehova umwe. Deteronoma 6:4.
In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?
Mu mateka aho Mose yanditse umurongo ubanza, Imana yari yaramaze kubwira Mose ko kuva icyo gihe yari igiye kumenyekana nka Yehova. Ntiyari ikiri gusa Umwami Imana Ishoborabyose, ahubwo uhereye kuri icyo gihe yari igiye kumenyekana nka Yehova. Muri ayo mateka nyir’izina, aho irushaho kugaragaza no kwagura gusobanukirwa kamere yayo nk’uko ihagarariwe n’amazina yayo, inabwirana ubushishozi bwinshi Isirayeli ya kera ko Imana ari Imana imwe. Ni iki Abayuda bo mu minsi ya Kristo bari bakwiriye gutekereza?
Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.
Piştî wê, di xizmeta Xwe de, dema ku ew gihîşt kêmasiya Têketina Serfiraz a li Orşelîmê, Cihû careke din matmayî dibin ku Îsa dihêle zarok pesnê Wî bistirên.
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.
Ne abantu bangi ababehamba ngaphambi, lababelandela, bamemeza besithi: Hosana eNdodaneni kaDavida; Ubusisiwe ozayo ngebizo leNkosi; Hosana kweliphezulu. UMathewu 21:9.
The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.
Vurya ya ulwimbo ule uliowafanya Mafarisayo wachanganyikiwe kabisa ilikuwa ni sehemu iliyomtambulisha Yesu kuwa Mwana wa Daudi, na vilevile ikitambulisha kwamba Mwana wa Daudi lilikuwa jina la Bwana. Mwanzoni mwa huduma Yake, katika kuingia Kwake kwa ushindi, na bila shaka msalabani, mabishano hayo yanahusisha pia msukosuko kuhusu jina la Yesu.
Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.
Basi wakuu wa makuhani wa Wayahudi wakamwambia Pilato, Usiandike, Mfalme wa Wayahudi; bali kwamba yeye alisema, Mimi ni Mfalme wa Wayahudi. Yohana 19:21.
Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.
Hakika, kimsingi ingekuwa sahihi kwa Pilato kubadili maandishi yale yaseme, “Mimi Ndiye, Mfalme wa Wayahudi,” kwa maana “Mimi Ndiye” lilikuwa jina ambalo Yesu alijitambulisha kwa nalo mara nyingi. Bila shaka, kutumia mantiki hiyo yenye kasoro ili kulibadili Neno la Mungu, hasa linapokuwa ni simulizi la msalaba, ni jambo ambalo wanadamu wasingalifanya kamwe, sivyo? Yesu alikuwa “Mfalme wa Wayahudi,” lakini pia alikuwa “Mimi Ndiye,” kwa hiyo kauli “Mimi Ndiye, Mfalme wa Wayahudi” ni sahihi kwa maana fulani, lakini hilo si jambo la msingi.
From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?
لە سەرەتادا و لە ناوەڕاستی هەروەها تا کۆتاییی سێ ساڵ و نیوەکە، ناوی ئەو بوو خاڵێکی هەژان و هەڵچوون. زۆر شت هەن کە دەبێت لەسەر هێڵی ناوەکانی پەیمان تێبگەین، بەڵام لێرەدا دەمەوێت ئەوە پیشان بدەم کە لە کۆتاییی ئیسرائیلی کۆن لە کڵێسای جولەکەکاندا هەژانێک هەبوو کە پەیوەندیی بە ناوی مەسیحدا هەبوو. وەک کوڕی داود، ئەو بەڵگە و مافەکانی هەبوون بۆ ئەوەی مەسیح بێت؛ وەک کوڕی خودا، (بەو مانایەی کە خوداش بوو) و وەک کوڕی مرۆڤ، عیسا تاقیکردنەوەیەکی گەورەی خستە بەردەم گەلی هەڵبژێردراو. چۆن ئەم پیاوە دەتوانێت بانگەشەی ئەوە بکات کە خودایە و هەروەها کوڕی خودایە، لە کاتێکدا موسی لە سەرەتای مێژووی پەیمانیاندا بە وردی باسیکردبوو کە خودا یەک خودایە؟
Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.
Naye echi chọọ ya bụ nzube nke Kraịst ijegharị n’etiti mmadụ. Chineke nọ n’ime Ya na-eme ka mmadụ laghachikwuo n’onwe Ya, ọ na-emekwa nke a site n’ikwere ka mmadụ hụ Jizọs, Onye kụziri n’ụzọ doro anya ma kpọmkwem na ọ bụrụ na unu ahụla Ya—unu ahụla Nna. Akụkọ a na-anọchi anya njedebe nke Izrel nkịtị dịka ndị Chineke họpụtara, ma n’isi mmalite ya e nwere esemokwu pụtara ìhè banyere onye Chineke bụ na ihe Chineke bụ.
And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.
Farao gh’uk, “Aba ya’ngi Bwana, ng’dimi ndamwumvi sauti yakwe ni kuikubalia Israeli yende? Nsimumanya Bwana, wala nsing’kuikubalia Israeli yende.” Kutoka 5:2.
Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.
Farao han giser no kima tsa atesista ingichiban para kontra na kinflaamfu fu Te ati, ma han giser tu den Egipti man den prakseri fu a Dyus fu Abraham. En baka baka Masra ben taki taki den Sabiwondru sani di A ben du na Egipte ben mus meki libisma sabi suma A de. A stori fu a bigin fu literal Israel leki Gado en kipi pipel e typifai a en.
In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!
Omuma byombi ebiri mulimu obutategera ku ani era Katonda kye ali, ekikwatagana n’amannya ge ag’enjawulo; naye ekisinga obukulu eri okulowooza kwaffe kwe kiri nti ebyafaayo bya Kristo mu kiseera eky’enkomerero y’Obuyisirayiri ng’abantu abalonde, biraga nti ensonga enkulu lwaki Abayudaaya beesittala mu kukkiriza Masiya waabwe kwe kuba nti baali bamanyi nti Ekigambo kya Katonda ku ntandikwa y’ebyafaayo by’endagaano yaabwe kyali kiraga nti Ye Katonda omu. Nga kizibu kya maanyi!
And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.
Na kisha baada ya hayo hawakuthubutu tena kumwuliza swali lo lote. Naye akawaambia, Husemaje wao kwamba Kristo ni mwana wa Daudi? Naye Daudi mwenyewe asema katika kitabu cha Zaburi, Bwana alimwambia Bwana wangu, Keti mkono wangu wa kuume, Hata nitakapowaweka adui zako kuwa chini ya miguu yako. Basi Daudi amwita Bwana; imekuwaje, basi, kuwa yeye ni mwana wake? Luka 20:40–44.
This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.
Ogu ni kigambo kya kusala n’okugarukamu eky’Abayudaaya, kubanga oluvannyuma lw’okukwatagana okwo, “tebaakyetaaga kumubuuza kibuuzo kyonna n’akatono.” Yali yaakaddamu ekibuuzo eky’enkomerero eky’obuweereza bwe eri ennyumba ebuze (era mu nnannyini by’obunnabbi bulijjo mubaamu ennyumba ebuze), awo n’aleeta ensonga y’erinnya lye nga “Omwana wa Dawudi,” era n’olwekyo nga Masiya. Mu myaka egyo esatu n’ekitundu gyonna empaka zaali zizingiramu amannya ge ag’enjawulo, agakikirira obuntu bwe n’obutonde bwe. Erinnya lye lyogerwako ku ntandikwa, ku kubatizibwa kwe, era nate mu kukwatagana kwe okw’enkomerero n’ennyumba ebuze mu kuyingira okw’obuwanguzi ne ku musaalaba, awamu n’ebitundu ebirala mu Njiri.
“The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.
Yesu alipokuwa akijibu swali la mwandishi, Mafarisayo walikuwa wamekusanyika karibu Naye. Kisha akawageukia na kuwauliza swali: “Mwamwonaje Kristo? Yeye ni mwana wa nani?” Swali hili lilikusudiwa kuijaribu imani yao kuhusu Masihi,—kuonyesha kama walimwona kuwa mwanadamu tu au kuwa Mwana wa Mungu. Sauti nyingi zikajibu, “Mwana wa Daudi.” Hili ndilo lilikuwa jina ambalo unabii ulikuwa umempa Masihi. Yesu alipofunua uungu Wake kwa miujiza Yake mikuu, alipowaponya wagonjwa na kuwafufua wafu, watu waliulizana wao kwa wao, “Huyu siye Mwana wa Daudi?” Mwanamke Msirofoinike, Bartimayo kipofu, na wengine wengi walimlilia ili awasaidie, “Unirehemu, Ee Bwana, Wewe Mwana wa Daudi.” Mathayo 15:22. Alipokuwa akiingia Yerusalemu hali amepanda, alisalimiwa kwa kelele za furaha, “Hosana kwa Mwana wa Daudi; amebarikiwa Yeye ajaye kwa jina la Bwana.” Mathayo 21:9. Nao watoto wadogo hekaluni siku hiyo waliirudia sifa hiyo ya furaha. Lakini wengi waliomwita Yesu Mwana wa Daudi hawakuutambua uungu Wake. Hawakuelewa kwamba Mwana wa Daudi alikuwa pia Mwana wa Mungu.
“In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.
“Kristo kuwa Mwana wa Daudi, kwa kujibu kauli hiyo Yesu alisema, ‘Basi, Daudi katika Roho [Roho wa uvuvio utokao kwa Mungu] humwitaje Bwana, akisema, Bwana alimwambia Bwana wangu, Keti mkono Wangu wa kuume, hata nitakapowaweka adui zako chini ya miguu yako? Basi, ikiwa Daudi anamwita Bwana, imekuwaje awe mwana wake? Wala hakuna mtu aliyeweza kumjibu neno; wala hakuna mtu aliyethubutu tangu siku hiyo kumwuliza tena maswali yo yote.’” The Desire of Ages, 609.
His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.
Ukupakwa Kwake mafuta kama Masihi na mwingiliano Wake wa mwisho na wale aliokuja kuwaokoa ulihusu uungu Wake, ishara ya majina Yake, na bila shaka kanuni ya kutajwa kwa mara ya kwanza. Yesu anahitimisha kazi Yake ya moja kwa moja kwa Wayahudi kwa kutumia historia ya Daudi halisi kufundisha kuhusu Daudi wa kiroho. Kwa nini Daudi angetoa kauli kuhusu wakati Bwana anapomwambia Bwana akae juu ya kiti cha enzi pamoja Naye? Kwa sababu mfalme Daudi mwanzoni anamwakilisha Mfalme Daudi wa kiroho mwishoni. Njia pekee ya kuielewa kwa usahihi kauli ya mwisho ya Yesu kwa nyumba iliyopotea ilikuwa kuweza kuitumia kanuni ya kutajwa kwa mara ya kwanza, jambo lisilowezekana kufanywa usipoijua kanuni hiyo.
His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…
តាមពាក្យថ្លែងចុងក្រោយរបស់ទ្រង់ទៅកាន់វង្សត្រកូលដែលបាត់បង់នោះ ត្រូវការការយល់ដឹងអំពីក្បួននៃការលើកឡើងជាលើកដំបូង ទើបអាចយល់បាន។ ព្រះយេស៊ូវបានប្រើដាវីឌ និងបុត្ររបស់ដាវីឌ ដើម្បីបង្ហាញសេចក្តីពិតដល់វង្សត្រកូលដែលបាត់បង់ ក្នុងពាក្យថ្លែងចុងក្រោយរបស់ទ្រង់។ ព្រោះថា ពួកគេមែនជាវង្សត្រកូលរបស់ដាវីឌ។ ដូច្នេះ ព្រះយេស៊ូវបានយកឪពុក (ដាវីឌ) ហើយបង្វែរទៅកាន់ (ព្រះរាជបុត្រានៃដាវីឌ) ហើយទ្រង់ក៏បានយកបុត្រា (នៃដាវីឌ) ហើយបង្វែរគាត់ទៅកាន់ឪពុករបស់គាត់ (ដាវីឌ) ផងដែរ។ ទ្រង់បានបង្វែរព្រះបិតាទៅកាន់កូន ដូចដែលសាររបស់អេលីយ៉ាត្រូវបានទាយទុកថានឹងធ្វើនៅក្នុង «ថ្ងៃចុងក្រោយ»។ នោះគឺជាសារចុងក្រោយរបស់ទ្រង់ដល់អ៊ីស្រាអែលបុរាណតាមអក្សរ ហើយវាជាសាររបស់អេលីយ៉ា ព្រោះវាត្រូវបានផ្អែកលើក្បួននៃការលើកឡើងជាលើកដំបូង។ ដូច្នេះ ក្បួននៃការលើកឡើងជាលើកដំបូង ក៏បញ្ជាក់ផងដែរថា សាររបស់ព្រះយេស៊ូវជាសាររបស់អេលីយ៉ា ដោយផ្អែកលើក្បួននោះផ្ទាល់។ ក្បួននៃការលើកឡើងជាលើកដំបូង ទាមទារថា ប្រសិនបើសាររបស់អេលីយ៉ារបស់យ៉ូហានបាទីស្ទ គឺជាសារព្រមានចុងក្រោយដំបូងបង្អស់ទៅកាន់វង្សត្រកូលដែលបាត់បង់នៃអ៊ីស្រាអែល នោះសារចុងក្រោយដែលបានប្រទានដល់ពួកគេ ក៏ត្រូវតែជាសាររបស់អេលីយ៉ាផងដែរ។ ហើយវាក៏ជាយ៉ាងនោះមែន…
All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.
Yonso yiṋe yi no ambiwa, zwino ndi ṱoḓa u bvisa mbuno kha zwenezwo zwoṱhe ine ya thewa kha mulayo wa u thoma u bulwa—Alfa na Omega. Ho vha na khani nga ha u pfesesa uri Mudzimu ndi nnyi na uri ndi mini mathomoni a Isiraele wa kale, ye ya imela phanḓa khani yeneyo nthihi magumoni a Isiraele wa kale. Magumoni a Isiraele wa kale, mushumo wa Kristo wo katela u funza nnḓu yo xelaho ya Isiraele uri Mudzimu ndi nnyi na uri ndi mini. Kha ḓivhazwakale ya magumo ho vha na u hanedzwa ha Kristo he ha vha ho thewa kha ngoho ya u thoma ye ya dzudzanywa mathomoni. Isiraele wa muya wa zwino u ḓo vha na zwiga zwa vhuporofita zwi fanaho kha ḓivhazwakale yavho.
At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.
Mu ntandaro ya Adventisme, abahinga b’amateka batumenyesha ko Abamillerite ahanini bari bagizwe n’amatorero abiri y’Abakristo: Abametodiste n’Ihuriro ry’Abakristo. Inyigisho shingiro z’Abametodiste zari zishingiye ku kubaho imibereho ya gikristo ikwiriye. Bari bafite “uburyo.” Inyigisho shingiro y’Ihuriro ry’Abakristo ishobora kuvugwa mu ncamake nk’ukutavuga rumwe n’inyigisho gatolika yerekeye ubutatu.
As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?
Li gorî lêkolîna min a heta niha, hema hema hemû serokatiya Milleriyan bi wê doktrîna Christian Connectionê ve girêdayî bûn. Gelek şaxên Seventh-day Adventist Reform Movement (SDARM) hene ku hîna jî li ser têgihiştina orîjînal a Milleriyan ya “dijî-sekîtîya Sêyektî” disekinin û wê teşwîq dikin. Ji bo wan ku têgihiştina pêşengiyan diparêzin, pirsgirêkek (û çavkaniyek niha ya nakokiyê) ew bûye û her dem dê bimîne ku, divê çawa bersiv bidin gelek û cure-cure dergehên ku Sister White tê de rasterast li dijî wê helwesta doktrînal dibe ku ew digirin û belav dikin?
“I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’
“Ninkafundishwa kusema, Kwamba hisia za wale wanaotafuta mawazo ya kisayansi yaliyoendelea hazipaswi kuaminiwa. Mifano kama ifuatayo hutolewa: ‘Baba ni kama nuru isiyoonekana; Mwana ni kama nuru iliyopata umbo la mwili; Roho ni nuru iliyomwagwa kote.’ ‘Baba ni kama umande, mvuke usioonekana; Mwana ni kama umande uliokusanywa katika umbo lenye uzuri; Roho ni kama umande ulioshuka mpaka kwenye kiti cha uzima.’ Mfano mwingine ni huu: ‘Baba ni kama mvuke usioonekana; Mwana ni kama wingu zito la risasi; Roho ni mvua iliyonyesha na kutenda kwa nguvu ya kuburudisha.’”
“All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.
“Ku ruhânî taswîr hemû bi tenê puç in. Ew ne temam in, ne rast in. Ew Mejesteya ku tu şibandina erdî nikare bi wê re were berhevkirin, lawaz dikin û kêm dikin. Xwedê nikare bi tiştên ku destên Wî çêkirine were pêvajokirin. Ev tenê tiştên erdî ne, ku ji ber gunehên mirov di bin nifira Xwedê de êş dikişînin. Bav bi tiştên erdê nayê vasfedan. Bav hemû tijehiya Xwedêtîtiyê bi laşî ye, û ji dîtina miriyan ve nepenî ye.”
“The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Indodana ikukugcwala konke kobuNkulunkulu okubonakalisiwe. IZwi likaNkulunkulu limemezela Yona ukuba ‘ibe ngumfanekiso oqondileyo wobuqu Bakhe.’ ‘Ngokuba uNkulunkulu walithanda izwe kangaka, waze wanikela ngeNdodana Yakhe ezelwe yodwa, ukuze bonke abakholwa Yiyo bangabhubhi, kodwa babe nokuphila okuphakade.’ Lapha kubonakaliswa ubuqu bukaYise.
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.
Kifofo akeni Kristo asuukile kutuma baada ya Yeye kupaa kwenda mbinguni, ni Roho katika utimilifu wote wa Uungu, akiudhihirisha uwezo wa neema ya kimungu kwa wote wanaompokea na kumwamini Kristo kuwa Mwokozi wa binafsi. Wapo watu watatu walio hai wa utatu wa mbinguni; kwa jina la mamlaka hizi tatu kuu—Baba, Mwana, na Roho Mtakatifu—wale wanaompokea Kristo kwa imani iliyo hai hubatizwa, na mamlaka hizi zitashirikiana na raia watiifu wa mbinguni katika juhudi zao za kuishi maisha mapya katika Kristo.” Special Testimonies, Series B, number 7, 62, 63.
The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.
Pand ji “hestên wan” yên ku Bav, Kur û Ruh bi “tiştên erdê” pênase dikirin, nas dike. Piştre ew dibêje, “Bav bi tiştên erdê nayê danasîn.” Bala xwe bidin du xalên ku ew dike, herçend yek ji wan dibe ku wekî nakokî bihîse. Ew pênaseyek derewîn a Xwedatiyê destnîşan dike ku, heger tu bixwazî, sê xwedayan nas dike. Ew pênaseyek derewîn a Xwedatiyê ye, lê ew tu şîrove li ser vê rastiyê nake ku ew pênaseya derewîn a Xwedatiyê di heman demê de jî ne rast e ji ber ku di Xwedatiyê de hejmara xwedayan şaş e.
Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.
Na kandi tala ete ye alobi ete biloko ya mabele ekoki kosalelama te mpo na kolimbola Tata. Kasi na liloba yango mpenza, ye moko azali kosalela biloko ya mabele. Ezali bato nde bazalaka na bana mpe bamama mpe batata mpe ba-nti mpe ba-kuzɛ. Mpe Yesu ayebisi biso ete kozwa to kobala lisusu ekozala lisusu te na lola mpe na mabele oyo ekokómisama ya sika, mpo tokokóma lokola baanzelu. Baanzelu ya mibali to ya basi bazalaka te. Maloba oyo bato basalelaka mpo na kolimbola boyokani na bango moko na moko, Nzambe asaleli yango mpo na koteya biso na ntina ya bozalisi mpe ezaleli na Ye; kasi ata “biloko ya mabele” oyo mpemela ya Nzambe esaleli mpo na koteya bato ntina ya ezaleli mpe bozalisi ya Nzambe ezali ya kobonga naino te.
We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.
Tufi lɔlɛ ti: “Bátɔ báta balámu ba sánzá na kati ya bosáto bwa likoló” … “Tata, Mwana, mpe Molimo Mosantu.” Ezali likambo ya mbindo kokangisa makanisi ya molimo ya mokili oyo na bato oyo misato, kasi ezali te likambo ya mbindo kokangisa “nkombo ya nguya minene oyo misato” na ndimbola ya Biblia na ntina na Bonzambe.
The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.
Mwanakazizyi wa kike asema kwamba “jina” la zile nguvu kuu tatu zinazounda Uungu ni Baba, Mwana, na Roho Mtakatifu. Kama ilivyo kwa kila ukweli wa kibiblia, unapowekwa pamoja mstari juu ya mstari, ushuhuda kamili lazima ujumuishwe na kila alama ya njia ambayo imefunuliwa. Shuhuda za manabii zinapaswa kuunganishwa. Danieli anampa Kristo jina la Palmoni (miongoni mwa majina mengine, lakini huu ni mfano tu). Yohana humwita Alfa na Omega, na Musa humwita Yehova. Kwa mujibu wa Ellen White, jina Lake ni Baba, Mwana, na Roho Mtakatifu.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Setane u… kuzingiza daima yaliyo ya kughushi—ili kuwaongoza mbali na kweli. Udanganyifu wa mwisho kabisa wa Setane utakuwa kuifanya ushuhuda wa Roho wa Mungu kuwa batili kabisa. ‘Pasipo maono, watu huangamia’ (Mithali 29:18). Setane atatenda kwa werevu mwingi, kwa njia mbalimbali na kwa vyombo tofauti, ili kuitikisa imani ya mabaki ya watu wa Mungu katika ushuhuda wa kweli.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Ji bo Testîmoniyan dê nefretek were pêxistin ku şeytanî ye. Karûbarên Şeytan dê ev be ku baweriya dêrkan li wan bihejîne; ji ber vê sedemê: Şeytan nikare rêyekî ew qas zelal hebe ku xapandinên xwe têxe nav û canan di xeyalanên xwe de girêbide, heke hişyariyên û serzaniyên û şîretanên Ruhê Xwedê bêne guhertin.” Selected Messages, pirtûka 1, 48.
A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.
Mu pointi wa upande mfupi kutoka katika kifungu hiki. Yohana amefukuzwa kwenda Patmo kwa ajili ya Neno la Mungu na ushuhuda wa Yesu. Ujumbe wa malaika wa tatu una walengwa wawili. Wale walio nje ya Uadventista na wale walio ndani ya Uadventista. Yohana anawakilisha Mwadventista ambaye hateswi tu na ulimwengu kwa sababu ya utii wake kwa Biblia, bali pia huteswa kwa ajili ya utii wake kwa maandishi ya Roho ya Unabii. Mateso yanayoelekezwa dhidi ya Roho ya Unabii hutoka ndani, si kutoka nje.
At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.
kuuga kwa Isiraeli ya kale, baada ya miaka mia nne huko Misri, wale waliopaswa kuwa watu wateule wa agano hawakuishika tena Sabato. Hawakuijua tabia wala asili ya Kristo. Walishikilia mafahamu potovu kumhusu Mungu, ambayo waliingizwa nayo walipokuwa utumwani. Mapigo kumi; ukombozi katika Bahari ya Shamu; mana ya mbinguni; patakatifu na vyombo vyake vyote; ibada takatifu; ua wa nje, Patakatifu na Patakatifu pa Patakatifu; sheria ya Mungu; Mwamba uliowafuata; maji yaliyotoka katika Mwamba uliowafuata, na hata yule nyoka juu ya mlingoti—vyote vilikusudiwa kuongeza ujuzi wa Mungu katika watu Wake wateule. Ilikuwa elimu ya hatua kwa hatua. Elimu hiyo ya hatua kwa hatua iliendelea hata waandishi walipofikia mahali ambapo “hawakuthubutu tena kumwuliza maswali,” naye ndipo akalitaja jambo la mwisho kabisa ambalo wangekuwa nalo katika mazungumzo ya wazi pamoja naye, nalo lilihusu jina la Daudi na Kristo ni nani na ni wa namna gani.
At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.
ꯃꯣꯗꯔꯟ ꯁ꯭ꯄꯤꯔꯤꯆꯨꯋꯦꯜ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯍꯧꯗꯣꯛꯄꯗ, ꯁ꯭ꯄꯤꯔꯤꯆꯨꯋꯦꯜ ꯕꯦꯕꯤꯂꯣꯟꯗ 1260 ꯆꯍꯤ ꯂꯩꯔꯝꯕꯥ ꯃꯇꯨꯡꯗ, ꯈꯟꯕꯤꯌꯨ ꯀꯣꯕꯦꯅꯟꯇ ꯃꯤꯑꯣꯏ ꯑꯣꯏꯅꯕꯥ ꯂꯝꯕꯤꯒꯨꯝꯕ ꯃꯤꯁꯤꯡꯁꯤꯡꯅ ꯁꯦꯕꯦꯠ ꯑꯗꯨ ꯃꯈꯜ ꯀꯥꯏꯗꯦ꯫ ꯃꯈꯣꯏꯅ ꯈ꯭ꯔꯥꯏꯁ꯭ꯠꯀꯤ ꯆꯔꯦꯛꯇꯔ ꯅꯠꯇ꯭ꯔꯒ ꯅꯦꯆꯔ ꯈꯪꯗꯦ꯫ ꯃꯈꯣꯏꯅ ꯀꯦꯞꯇꯤꯚꯇꯤꯗ ꯂꯩꯔꯝꯕ ꯃꯇꯝꯗ ꯑꯩꯒꯤ ꯃꯄꯨꯡ ꯃꯔꯣꯜ ꯂꯩꯅ ꯉꯝꯍꯜꯂꯝꯕ ꯏꯁ꯭ꯇꯥꯟꯗꯤꯡ ꯑꯗꯨꯗ ꯍꯣꯜꯂꯤ꯫ ꯑꯦꯗꯕꯦꯟꯇꯤꯁꯝꯒꯤ ꯍꯤꯁ꯭ꯇ꯭ꯔꯤ, ꯃꯍꯥꯛꯀꯤ ꯋꯦꯃꯥꯔꯛꯁ, ꯑꯄꯣꯁꯇꯦꯁꯤꯁ, ꯀꯣꯝꯄ꯭ꯔꯃꯥꯏꯁꯁ ꯑꯃꯁꯨꯡ ꯃꯅꯨꯡꯒꯤ ꯁ꯭ꯇ꯭ꯔꯒꯜꯁ ꯄꯨꯝꯅꯃꯛ ꯌꯥꯎꯔꯒ, 1880ꯁ ꯀꯤ ꯃꯇꯝꯗ The Desire of Ages ꯄꯨꯕ꯭ꯂꯤꯁ ꯇꯧꯔꯕ ꯑꯃꯇ ꯌꯧꯈ꯭ꯔꯦ꯫ ꯂꯥꯏꯔꯤꯛ ꯑꯗꯨꯒꯤ ꯄꯦꯖ 671ꯗ ꯃꯄꯨꯒꯤ ꯃꯐꯝ ꯐꯪꯂꯤꯕ, ꯒꯣꯗꯍꯦꯗꯀꯤ ꯃꯔꯨ ꯑꯃ ꯂꯩ, ꯃꯁꯤꯅ 18ꯠꯍ ꯆꯦꯟꯆꯨꯔꯤꯗꯒꯤ ꯂꯥꯛꯄ ꯑꯗꯨꯒꯤ ꯃꯔꯨꯗꯒꯤ ꯍꯦꯟꯅ ꯃꯌꯥꯝ ꯃꯈꯥꯛ ꯈꯣꯡꯖꯤꯜꯂꯀ꯭ꯈ꯭ꯔꯦ꯫
Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).
이스라엘 고대 민족은 그 종말에 이르러, 그 시작의 역사로부터 형성된 이해에 근거한 신격에 대한 제한된 이해로 말미암아 논쟁을 겪었다. 예수의 증언은, 아버지이시든 아들이시든 혹은 성령이시든, 그들 모두가 “신격의 모든 충만이 육체로 거하시는” 분이라고 말한다(골로새서 2:9). 성경의 증언은 말한다. “이스라엘아 들으라 우리 하나님 여호와는 오직 하나인 여호와시니” (신명기 6:4).
Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.
Israeli ya kisasa inashikilia mawazo mbalimbali kuhusu Uungu, nayo ni moja tu iliyo sahihi. Mwishoni mwa Israeli ya kisasa, Mungu atakamilisha kazi ya kuufunua tabia Yake kwa namna ya kufanya hivyo huku wakati wa rehema ukiwa bado ungalipo. Hilo ndilo alilowatendea Wayahudi, naye habadiliki kamwe. Ni hakika kwamba tutaendelea kukua katika ufahamu wetu wa asili na tabia ya Mungu katika umilele wote, lakini kumekuwapo mstari wa kinabii wa kweli wenye kusudi, unaodhihirisha jitihada za Mungu za kuwaelimisha watu Wake kumhusu Yeye mwenyewe; nayo historia hiyo ni sehemu ya elimu anayotafuta kufundisha sasa, na habari ipatikanayo katika neno la kinabii kuhusu mchakato huo wa elimu hutambulisha mwisho wa majadiliano hayo unaolingana na kufungwa kwa rehema.
“Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.
“Kristo ni Mwana wa Mungu aliyekuwako kabla ya kuwako kwa vitu vyote, naye yupo kwa nafsi yake mwenyewe…. Anapozungumza juu ya kuwepo kwake tangu kabla, Kristo huirudisha akili nyuma kupitia enzi zisizo na tarehe. Anatuhakikishia kwamba hakukuwa kamwe na wakati ambao Yeye hakuwa katika ushirika wa karibu na Mungu wa milele. Yeye ambaye sauti yake Wayahudi walikuwa wakiisikiliza wakati huo alikuwa amekuwa pamoja na Mungu kama mmoja aliyekuzwa pamoja Naye.” Signs of the Times, August 29, 1900.
“He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.
“Wālingana na Nzambe, azali na bosukisuki te mpe na nguya nyonso…. Ye azali Mwana ya seko, oyo azali na bomoi kati na Ye moko.
“While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.
“Kaṱhihi na musi Ipfi ḽa Mudzimu ḽi tshi amba nga ha vhuthu ha Kristo musi e kha ḽino ḽifhasi, ḽi dovha hafhu ḽa amba nga nḓila i songo timatimi nga ha u vha hone Hawe hu sa athu u vha na vhupo haṋo. Ipfi ḽo vha ḽi hone sa Muthu wa Vhudivhinyi, sa Murwa wa Mudzimu wa lini na lini, e kha vhuthihi na u vha muthihi na Khotsi Awe. U bva lini na lini o vha e Mupfumedzanyi wa mulanga, ene ane khae tshaka dzoṱhe dza ḽifhasi, Vhayuda na Vhannḓa-vho, arali vho Mu ṱanganedza, dzo vha dzi tshi tea u fhaṱutshedzwa. ‘Ipfi ḽo vha ḽi na Mudzimu, nahone Ipfi ḽo vha ḽi Mudzimu.’ Vhathu kana vharuṅwa vha sa athu u sikiwa, Ipfi ḽo vha ḽi na Mudzimu, nahone ḽo vha ḽi Mudzimu.” Review and Herald, 5 Lambamai 1906.
In the passage she quotes from John’s very first words.
Ва ҳавасса дийа ба иқтибос мекунад аз нахустин суханони Юҳанно.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.
Mu ntandaro hakaripo Izwi, kandi Izwi yari hamwe na Mungu, kandi Izwi yari Mungu. Uwo ni we wariho mu ntandaro hamwe na Mungu. Ibintu byose byaremwe na we; kandi ata na kimwe mu byaremwe cyaremwe hatamufashije. Yohana 1:1–3.
In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.
خە ئەو سەرەتایەدا بە کەمترین پێوانە دوو خودا هەبوون، چونکە یۆحەننا هەر تازە وتی، «وشەکە خودا بوو و لەگەڵ خودا بوو.» لە یەکەم ئایەتی پەیدابووندا، وشەی عیبرانی «Elohim» وەک خودا وەرگێڕدراوە. زۆرجار لە وشەی خودادا «Elohim» لە چوارچێوەیەکی ڕێزمانیدا دادەنرێت بۆ ناساندنی خودایەکی تاک، بەڵام لەگەڵ ئەوەشدا کۆیە. یۆحەننا بە شایەتیی دووەمی خۆی لەسەر ئەم بابەتە هەڵسەنگاندنی ئەوە لادەبات کە «Elohim» لەو ئایەتەدا خودایەکی تاک بێت. شایەتیی ئەو بە کەمترین پێوانە بوونی دوو خودا دەسەلمێنێت.
More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.
Kintu igiteye impungenge kurushaho ku barwanya Ubutatu bavuga ko baharanira gukurikiza Umwuka w’Ubuhanuzi ni uko mu ntangiriro “Umwuka w’Imana yagendagendaga hejuru y’amazi.” Mbese uwo “Mwuka” wagendagendaga hejuru y’amazi yari Data cyangwa Umwana, cyangwa se yari umuntu wa gatatu w’itsinda ryo mu ijuru nk’uko Mushiki wa White amuvuga? Ayo magambo akurikira imirongo itatu ya mbere ya Yohana mu Butumwa bwiza bwe.
In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.
Mmooyo gwali muli ye; era omwooyo guli gwali musana gwa bantu. Era omusana gumyansa mu kizikiza; naye ekizikiza tekigutegeera. Yokaana 1:4, 5.
The reference to light and dark is in complete agreement with the beginning of Genesis which says.
Behsa li ronahî û tariyê bi tevahî bi destpêka Pirtûka Destpêkê re li hev tê, ku dibêje.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.
Mungu akasema, Na iwe nuru; ikawa nuru. Mungu akaiona nuru, ya kuwa ni njema; Mungu akatenga nuru na giza. Mwanzo 1:3, 4.
We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”
Tukikala tusha mu nkambi kuli aya malembelo yabili aya andukane ayo alanda pa luu lwe luli nsambu mu nkani ya bufumbwa ilondelapo panyuma ya ntendekelo ya Bulesa bwa Butatu. Ku ntendekelo, bulelela bwa ntanshi bubu bukwata ni busangaji nansha butuntulu bwa Bulesa bwa Butatu. Lelo malembelo ayo kayemina pe, kano kufika ku nshapitala ya bubili, vesi ya butatu, uko tusanga amashiwi asatu aya ku mpela ya bufumbwa yatendeka na malembe asatu aya Chiebeleo ayo pamo etanga izwi ilyalumbulwa ati “bulelela.”
The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.
Atandiko ka kutandika ka kulengua kaleta mbere Ubumana, hanyuma kakerekana ububasha bwo kurema bw’Ijambo rye, maze kakarangiza icyo gice n’umukono w’Ubumana ugereranya ukuri, ubutumwa bw’umumarayika wa gatatu n’izina ry’Imana nk’uko bigereranywa na Alufa na Omega.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.
Na siku ya saba Mungu akaimaliza kazi yake aliyokuwa ameifanya; naye akastarehe siku ya saba, akaacha kazi yake yote aliyokuwa ameifanya. Mungu akaibariki siku ya saba, akaitakasa; kwa sababu katika siku hiyo alikuwa amestarehe, akaacha kazi yake yote ambayo Mungu alikuwa ameiumba na kuifanya. Mwanzo 2:2, 3.
The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.
Mwisho wa kweli za kwanza zinazofundishwa katika Neno la Mungu ndio kilele cha kifungu hicho. Kinaishia kwa maneno matatu “Mungu,” “akaumba,” na “akafanya,” kwa hiyo kikisisitiza mwanzo wa kifungu hicho, lakini vilevile kwa umuhimu uleule kikisisitiza Sabato ya siku ya saba. Sabato bila shaka ni ishara ya uumbaji na dalili kati ya Mungu na watu Wake wateule. “Kweli” inawakilishwa katika herufi tatu zinazoanza kila moja ya yale maneno matatu ya mwisho ya uumbaji. Ushuhuda unasisitiza jinsi ilivyo ya maana na ya muhimu kweli ya Sabato, lakini lililo la kina kwa namna iyo hiyo ni kwamba herufi hizo tatu pia zinawakilisha hatua tatu za ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Hivyo basi, katika kifungu cha kwanza kabisa cha Biblia, Sabato kama ishara ya uweza wa Mungu wa kuumba pia inatambulishwa kuwa suala la jaribio katika mwisho wa wakati. Kitabu cha mwisho cha Biblia kinatoa shahidi wa tatu wa kuandamana na ushuhuda wa Yohana katika injili yake.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Yohana ku makanisa saba yaliyo katika Asia: Neema na iwe kwenu, na amani, zitokazo kwake yeye aliyeko, aliyekuwako, na atakayekuja; na zitokazo kwa zile Roho saba zilizo mbele ya kiti chake cha enzi; tena zitokazo kwa Yesu Kristo, aliye shahidi mwaminifu, mzaliwa wa kwanza wa waliokufa, na mkuu wa wafalme wa dunia. Yeye atupendaye, akatuosha dhambi zetu katika damu yake mwenyewe, na kutufanya kuwa wafalme na makuhani kwa Mungu, naye ni Baba yake; utukufu na mamlaka na viwe kwake milele na milele. Amina. Tazama, anakuja pamoja na mawingu; na kila jicho litamwona, na wao pia waliomchoma; na kabila zote za dunia zitaomboleza kwa ajili yake. Naam, Amina. Mimi ni Alfa na Omega, mwanzo na mwisho, asema Bwana, aliyeko, aliyekuwako, na atakayekuja, Mwenyezi.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.
Ani Yohana, ambaye nami ni ndugu yenu, na mshiriki pamoja nanyi katika dhiki, na katika ufalme na saburi ya Yesu Kristo, nalikuwako katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo. Nalikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, Uyaonayo, uyaandike katika kitabu, ukavitume kwa yale makanisa saba yaliyo katika Asia; kwa Efeso, na kwa Smirna, na kwa Pergamo, na kwa Thiatira, na kwa Sardi, na kwa Filadelfia, na kwa Laodikia. Ufunuo 1:4–11.
The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.
Impinduka eshatu za mbere z’igice cya mbere cy’Ibyahishuwe zigaragaza ubutumwa bwa nyuma bwo kuburira n’uburyo ubwo butumwa bugezwa ku bantu buvuye ku Mana. Zinafasha kumenya ko ari Ibyahishuwe bya Yesu Kristo, bityo zigashyiraho itandukaniro hagati y’igitabo cy’Ibyahishuwe n’igitabo cya Daniyeli. Kimwe ni ubuhanuzi, ikindi ni ibyahishuwe.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Mu Byahishuwe ibitabo byose byo muri Bibiliya bihurira kandi bikarangiriramo. Aha ni ho hari inyongera y’igitabo cya Daniyeli. Kimwe ni ubuhanuzi; ikindi ni ihishurirwa. Igitabo cyashyizweho ikimenyetso si Byahishuwe, ahubwo ni wa mugabane w’ubuhanuzi bwa Daniyeli werekeye iminsi y’imperuka. Marayika yarategetse ati: ‘Ariko wowe, yewe Daniyeli, ufunge ayo magambo, kandi ushire ikimenyetso ku gitabo, kugeza mu gihe cy’iherezo.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 585.
In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”
Mu mbooki ya Kusololwa kuli myanda ya busololi iyeli ya kumanyikwa no kuletelelwa pamo, mulongo pa mulongo. Iyo myanda yonse ya busololi ipwa mu mbooki ya Kusololwa, lelo imbooki yakwekiibwe chisibo te mbooki ya Kusololwa; so te mbooki ya Daniele yonka yakwekiibwe chisibo, lelo mu mbooki ya Daniele yakwekiibwe chisibo “chikomo icha busololi bwa Daniele ichikwata ku nshiku sha kulekelesha.”
The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.
“Amayinga ya mperuka” angafwatululwa mu buryo rusangi, ariko kuyatahura nk’amajambo yahumetswe, (kandi ni ko ari) bisaba ko tunasesengura niba imvugo “amayinga ya mperuka” ifitanye isano n’ikimenyetso cy’ubuhanuzi. “Amayinga ya mperuka” ni igihe cyihariye cy’amateka y’ubuhanuzi gishyigikiwe n’imirongo myinshi y’ibihamya. Niringiye kuzagaragaza ayo mateka mu gihe cya vuba. By’umwihariko ni amateka yo kuva mu wa 1798 kugeza ku iherezo ry’igihe cy’igeragezwa. Uburyo bumwe bwo kubimenya ni uko mu murimo w’ubuturo bwera nyakuri habagamo umunsi umwe mu mwaka washushanyaga urubanza, kandi uwo wari Umunsi w’Impongano. Uwo muhango nyakuri washushanyaga icyo Sister White yita Umunsi w’Impongano nyakuri usohoza igishushanyo. Umunsi w’Impongano w’ubuhanuzi cyangwa w’umwuka ushushanya “amayinga ya mperuka” y’igihe cy’igeragezwa; ushushanya igihe cy’urubanza ruheruka.
The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.
ku, "Kurdish (Kurmanji)" an jî zimanek din e? Ji kerema xwe zimanê armancê bi eşkere binivîse da ku ez wergerandinek rast û xwezayî pêşkêş bikim.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.
“Daniel nang ni Kafuu a katuwong, a naaddua laagi a deespeyari para itiudie aanen a aldew. Naa panagtantan-aw a napanawna iti igid dagiti karayan nga Ulai ken Hiddekel, dagiti dadakkel a karayan ti Shinar, ket ita adda iti proseso ti pannakatungpalna, ket amin a naipadto a paspasamak ket asidegen a mapasamak.” Testimonies to Ministers, 112, 113.
The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”
Ukubonekera kwa Ulai kwafungulidwa muhya mu 1798, ndipo kukhudzana na malo ghakupatulika gha Chiuta na ŵanthu Ŵake. Ukubonekera kwa Hiddekel kwafungulidwa muhya mu 1989 apo, nga ni umo kwalongosoreka mu Daniel eleven, vesi forty, vyaru ivyo vikayimilira Soviet Union wakale vikasefukira na upapa kweniso United States, ndipo kukhudzana na ŵalwani ŵa ŵanthu ŵa Chiuta. Ukubonekera kuŵiri uku kukugwira ntchito nga ni umo vikuchitira mipingo seveni na vindindo seveni mu buku la Chivumbuzi. Chimoza ni mbiri ya mukati ya mpingo ndipo chinyake ni mbiri ya kuwaro ya mpingo, ndipo vyose viŵiri vikuyenda mu nyengo yose ndipo “chomenechomene ni vya” “mazuŵa ghaumaliro agha.”
But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.
Naho nĩ twĩrwo atĩ ibuku rĩa Kũguũrĩrio ti rĩrĩa rĩkahingĩrwo na mĩhuri, no o na ningĩ nĩ twĩrwo atĩ nĩ ibuku rĩrĩa rĩkahingĩrwo na mĩhuri.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Isambulwa lyakuumbulua lili lyakusindikwa, kansi kili pe ni lyakusokololwa. Lilembe bya bintu bya kushamangasha ibikekala mu nshiku sha kulekelesha sha mateka a pano nsi. Ifyalo fya muli lino lyakweba fyalinga bwino, tefya bufwimi nangu fya kushipikisha ukumvwishe. Muli lyena mwatwalililwa umugongo umo wine wa buprofeti nge muli Daniele. Bumo ubuprofeti Lesa abubwelelamo, pakulangisha ukuti bwena bulingile ukuposhiwa amano. Shikulu tabwelela-bwelela fintu ifitakwete ubukulu bumo ubwingi.” Manuscript Releases, volume 9, 8.
The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.
책 다니엘의 예언들이 봉함이 풀렸기 때문에 요한계시록도 봉함이 풀린 것이며, 다니엘서에서 봉함이 풀린 바로 그 예언의 계열들이 요한계시록에도 동일하게 나타나 있다. 요한계시록에서 봉해져 있던 것은, 특별히 “마지막 날들”에 있는 하나님의 백성과 관련된 계시의 한 부분이었다. 화잇 자매가 이 진술을 기록하였을 때에는, 그녀가 그것을 기록하던 바로 그 시점에 “일곱 우레”가 봉해져 있었으므로, 그녀는 “그것은 봉한 책이다”라고 기록하였다. 또한 그녀는 다니엘서를 과거 시제로 “봉해졌던 책”이라고 말하였다. 그녀에게 있어서 그것은 1798년에 이미 봉함이 풀린 것이었다.
What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.
Mu vida ya “ngala saba” yakhasiikwe haakali tu mambo ga gihe kyakwiisa gaaghaakililwe ni ngala saba, indi kwanza ni ukuti “ngala saba” zikakilila ukuti mwanzo wa Uadventista wakulingana ni mwisho wa Uadventista. “Ngala saba” zikusolola sheria ya kinabii ya maana kuu sana ihitajiikayo ili kufahamu Ufunuo wa Yesu Kristo, tena zikusolola sifa ya asili na tabia ya Mungu, ya kwamba Yeye ni mwanzo na mwisho wa vitu vyote. Unabii ukutambulisha ukuti kuko maendeleo ya makusudi ya kweli zihusianazo ni asili na tabia ya Mungu.
Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.
Yesu, anapowakilishwa kama “Simba wa kabila la Yuda”, anaashiria kazi anayoitimiza anapofunua ukweli kwa namna ya hatua kwa hatua na ya utaratibu katika historia. Hulifunga neno la unabii kwa muhuri, hata kufikia wakati ambapo lapaswa kufahamika. Hufunga na kufungua ukweli kwa kusudi la mafundisho. Kama Palmoni, Yesu ndiye Mhesabu wa Ajabu, Bwana wa wakati aongozaye His-story. Kama Alfa na Omega, Yeye ndiye, miongoni mwa mambo mengine, Bwana wa lugha. Kama Simba wa kabila la Yuda, Yeye ndiye yule anayethibiti wakati ambao ukweli unafunuliwa kwa wanadamu.
In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.
Mu Mbuyakulo igice cya mbere, nyuma y’imirongo itatu ya mbere, Ubumana bugaragazwa nk’ibinyabuzima bitatu bitandukanye.
John to the seven churches which are in Asia: Grace be unto you, and peace,
Yohana ku matorero arindwi ari muri Aziya: Ubuntu bube kuri mwe, n’amahoro,
from him which is, and which was, and which is to come;
kuye oyo azali, mpe oyo azalaki, mpe oyo akoya;
and from the seven Spirits which are before his throne;
na kuuma kwa Mitima saba iri mbere y’intebe yiwe;
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.
Ne Yesu Kristo, yo Mukwitnessi wa cishinka, kandi Imfumo ya ntanshi mu bafwile, kandi Umwine wa bamfumu ba pano nsi. Ukusokolola 1:4, 5.
The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.
Biblia ka buk ya las klia i salim wan gretin i go long jos bilong God, we i makim klia Papa, Spirit, na Pikinini Man. Pinis bilong Tok bilong God i wok long ripitim stat bilong en, na long mekim olsem, em i putim strongpela mak long bikpela as bilong stretpela save long Godhead. Em i mekim dispela bilong ol husat bai stap Philadelphia lain na bai bungim namba wan handret na foti-fa tausend. Ol dispela em ol las kontrak pipol, husat i bin stap olsem ol mak na piksa long olgeta lain bilong kontrak histori. Ol dispela witnes, wantaim ol arapela tru tok, i stapim klia olsem God i bin wok isi isi long painim rot bilong mekim save bilong man long natura na karakter bilong Em i go antap long olgeta hap bilong profetik histori.
The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.
Baibeliŋ man tatasí ga koɲe ka tɔɔrɛ saŋaŋ ni ŋaŋa kɛ́rɛkɛrɛ yɛ̀lɛ nì Faraon lɛ, min na Misiri dɔɔnin, ni min kɛ́ baara tɔɔrɛ ye duniyaa bɛɛ la, o de, adamadenw bɛɛ fan na. O taamala-kɔnɔ bɛ daminɛ a kɛ́ra sisan ni Isirayɛli sɛbɛnna daminɛ la, mɛn na Ala bɛ se ka A tɔgɔ dɔɔnin. Isirayɛli sɛbɛnna laban na, kɛlɛ min bɛ Ala tɔgɔ kan, o ye segin ka kɛ tuguni. Isirayɛli sɛbɛnna laban na, Yesu ye A ka jɛkuru ni Yahudiyaw cɛ la taamala dɔɔnin ni Dauda tarihí ye, ani A ye “fɔlɔ sɛbɛnni sariya” kɛ walasa ka Yahudiyaw Laodisiya-donbaliya fɔ ko laban-fɔ ye. U ma se ka faamu min Ko A bɛ fɔ, sababu u tɛ Alpha ni Omega ka sariya dɔn, ani u tɛ Alpha ni Omega min bɛ tu u ɲɛfɛ, o dɔn.
At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.
Pakulengelea kwa Isalela wa mu kimenga, malumbanwe agatangwa mu lisambo lya Mose gakwata kulandakana kwakufwanako. Mu kusepela kwa Adiventisimu mu lisambo lya “matuva ga ku mpelo,” mipata minandi ya kumanya byavule pa Alfa ne Omega yapelwe, nga ni ko kwali no ku Isalela wa kala. Kukaba kipimo pa mpelo ya Adiventisimu apo kakutaba ngweso lya kwipusha liswali limo, nga ni mo kwali mu matuva ga Kilisiti.
Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.
Vyahindukira ku gice kiri mu Ibyahishuwe igice cya mbere, tubona ko ubuntu n’amahoro bituruka kuri Uwo uriho, kandi wariho, kandi uzaza, ndetse no kuri ba Mwuka barindwi, kandi no kuri Yesu. Ubumana bugaragazwa nk’uburi muri Yesu, no muri ba Mwuka barindwi, no muri Uwo uriho, kandi wariho, kandi uzaza; bityo bikatumenyesha ko ari Data ufite ibiranga bigaragazwa nk’Uwo uriho, wariho kandi uzaza. Ibyo biranga bigaragaza kamere y’iteka y’Imana. Yahoranyeho iteka, kandi mu murongo wa munani n’uwa cyenda iyo miterere nyine ihabwa Yesu mu buryo bugaragara.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.
Ndzi Alfa na Omega, masungulo ni makumu, ku vula Hosi Xikwembu, loyi a nga kona, ni loyi a a ri kona, ni loyi a taka, wa Matimba Hinkwawo. Mina Yohane, loyi na mina ndzi nga makwenu, ni munghana eku xanisekeni, ni le ku fumeni ka Yesu Kreste ni le ku tiyiselweni ka yena, a ndzi ri exihlaleni lexi vuriwaka Patmosi hikwalaho ka rito ra Xikwembu ni hikwalaho ka vumbhoni bya Yesu Kreste. A ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra mhalamhala, ri ku, Ndzi Alfa na Omega, wo sungula ni wa makumu; kutani, Leswi u swi vonaka, swi tsale ebukwini, u yi rhumela eka mavandla ya nkombo lama nga eAsia; eka Efesa, ni le Smirna, ni le Pergamo, ni le Tiyatira, ni le Sarda, ni le Filadelfiya, ni le Lawodikiya. Nhlavutelo 1:8–11.
Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”
Awo abafite Bibiliya yandika amagambo ya Yesu mu ibara ritukura, bamenye ko mu mirongo ya munani n’uwa cumi n’umwe ari Yesu uvuga. Muri iyo mirongo Yesu yerekana ko afite kamere y’iteka ryose imwe n’iya Data igihe yiyita “Umwami Imana, iriho, kandi yariho, kandi izaza,” kandi Yesu yongeraho ko ari “Ishoborabyose.”
The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.
Mu ntandaro ya dyandiko dya Kusokoloka, ibuku didya dimanyikisa ne diti dyo “Kusokoloka kwa Yesu Kristo,” cintu cya kumpala menemene cidi Yesu wamba ncya ne: Yeye i Alfa ne Omega, ne yeye mpe udi wa kashidi bulelela bu mudi Tate, ne ne yeye mpe udi Nzambi wa Bukole Bujima. Bintu bidi bimanyisha bumuntu bwa Nzambi mbidi madyi a kumpala menemene mu buku dya Kusokoloka a Yesu. Bimanyinu ebi bidi bipinga bya buludi ku Bà-Adventiste badi bacìshààla bavikilila cimanyinu cya ntendekelu cya Búnzambi busatu. Bôbò badi bìtaba ne kwakalapo tshikondo tshimwe tshivua Tate mufumina Muan’Ende.
The end of the book of Revelation agrees with the beginning of the book of Revelation.
ئەنجامی پەرتووکی ئاشکرابوون هاورێکە لەگەڵ دەستپێکی پەرتووکی ئاشکرابوون.
The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.
Okwiija kwa kabiri kulandira obusobanuro bw’Obwakatonda. Mu ssuula ey’amakumi abiri mu bbiri tusangamu nti enkomerero y’ekitabo ekyo ekwatagana n’entandikwa y’ekitabo, era olunyiriri olw’ekkumi n’abiri lufaanana n’olunyiriri olw’omusanvu olw’essuula esooka olw’okujuliza Okwiija kwa kabiri.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.
Na tazama, nakuja upesi; na thawabu yangu i pamoja nami, kumlipa kila mtu kama kazi yake itakavyokuwa. Mimi ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Heri wale wazifanyao amri zake, ili wawe na haki kuuendea huo mti wa uzima, tena waingie mjini kwa malango yake. Kwa maana nje wako mbwa, na wachawi, na waasherati, na wauaji, na waabuduo sanamu, na kila apendaye na kufanya uongo. Mimi Yesu nimemtuma malaika wangu kuwashuhudia ninyi mambo hayo katika makanisa. Mimi ndimi shina na uzao wa Daudi, ile nyota yenye kung'aa ya asubuhi. Na Roho na Bibi-arusi wasema, Njoo. Naye asikiaye na aseme, Njoo. Naye mwenye kiu na aje. Na ye yote atakaye, na ayatwae maji ya uzima bure. Ufunuo 22:12–17.
After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.
Ku nyuma yo kuvuga ku Kugaruka kwa Kabiri, Yesu, nk’uko biri mu Ibyahishuwe igice cya mbere, yimenyekanisha ubwe ko ari Alufa na Omega. Hanyuma yongeraho itandukaniro riri hagati y’abari kuzumva n’abatazumva ibyo Umwuka yabwiye amatorero. Yerekeza ku buryo bw’itumanaho bwerekanwe mu murongo wa mbere kugeza ku wa gatatu bw’igice cya mbere, agaragaza ko yatumye Gaburiyeli azanira Yohana ubwo butumwa.
Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.
لەوەشدا ئەو دەگەڕێتەوە بۆ ئەو دەربڕینی کۆتاییەی کە لە کۆتایی ئیسرائیلی کۆن بە نووسەران و فەریسییەکان کرد. ئەو هەردوو کۆتاییی ئیسرائیلی وشەیی و ڕۆحی بەیەکەوە دەبەستێت، بەوەی لە مکاشفەدا بۆ ئەوانەی لە “ڕۆژانی دواهەم” دان وەڵام دەدات بەو شتەی جوولەکەکان لە “ڕۆژانی دواهەمی” خۆیان تێی نەگەیشتن. دەفەرموێت کە ئەو ڕەگ (سەرەتا) و نەوەی (کۆتایی) داودە. بابەتی داود و گەورەکەی ئەو، دوا دەربڕین بوو کە عیسا بەو جوولە ڕەخنەگرانە کرد، و ئەمە نمونەی ئەو ڕاگەیاندنی کۆتایییەیە بۆ ئەوانەی لە ڕۆژانی دواهەمدا، کە بەپێی پەیامی بۆ کڵێسای فیڵادێلفیا، بانگەشەی ئەوە دەکەن کە جوولەکەن، بەڵام نین.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.
Saibila, Ndalebafya aba ba sinagoge yakwe Satana, abo besosa ukuti babaYuda, ne co teifyo, lelo balebepa; saibila, nkabalenga ukuti baishe no kufukamina ku makasa yobe, no kwishiba ukuti nakutemwa. Pantu walibomba ku cebo ca kukakatika kwandi, na ine nkakulama ku nshita ya kulekeleshiwa, iyo ikesa pa calo conse, ukwesesha abo abaikala pano nse. Ukusokolola 3:9, 10.
Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.
Avatakatifu wanaoabudu miguuni pa watakatifu ni Waadventista wa Laodikia ambao Bwana amewatapika kutoka kinywani mwake.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Engasamimbwa, aba baramya imbere y’ibirenge by’abera, (Ibyahishuwe 3:9), amaherezo bazakizwa. Aha ngomba kutemeranya na we; kuko Imana yanyeretse ko iri tsinda ryari Abadivantisiti biyitaga ko ari bo, ariko bakasubira inyuma, kandi ‘bakabamba Umwana w’Imana ubwa kabiri ku bwabo, bakamukoza isoni ku mugaragaro.’ Kandi mu ‘gihe cyo kugeragezwa,’ kikiri imbere, kugira ngo kigaragaze imico y’ukuri ya buri wese, bazamenya ko bazimiye iteka ryose; kandi batsikamiwe n’agahinda k’umutima, bazunamira imbere y’ibirenge by’abera.” Ijambo rigenewe Umukumbi Muto, 12.
According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.
Biblia na Roho ya Unabii zasema kwamba wale wanaoabudu miguuni pa watakatifu ni washiriki wa sinagogi la Shetani. Wanadai kuwa Wayahudi, lakini siyo. Waadventista wenye haki wanazungumziwa katika kanisa la Filadelfia. Wale mia moja arobaini na nne elfu ni Wafiladelfia, na Wayahudi wasemao kwamba wao ni hivyo, lakini siyo—hao ni Walaodikia. Kuna makundi mawili ya watu waaminifu katika “siku za mwisho,” wale mia moja arobaini na nne elfu na wale walio wafia-dini. Kuna makanisa mawili tu kati ya yale saba ambayo hayana lawama yo yote. Moja ni Filadelfia, likiwawakilisha wale wasiokufa kamwe, na jingine ni Smirna, likiwawakilisha mashahidi waaminifu. Mashahidi na wale wasiokufa, Smirna na Filadelfia, ndiyo makanisa pekee kati ya yale saba ambayo hakuna hukumu ya lawama iliyoambatanishwa na ujumbe waliopewa. Hata hivyo, makanisa yote mawili yalipaswa kushughulika na wale waliodai kuwa Wayahudi, lakini hawakuwa hivyo. Ndivyo ilivyo, kwa maana wote ni washiriki wa kanisa lile lile katika “siku za mwisho,” wakikabili hali zile zile, kundi moja likikusudiwa kushuhudia kwa damu yao, likiwakilishwa na Musa katika Mlima wa Kubadilika Sura, na kundi lingine likiwakilishwa na Eliya ambaye hakufa kamwe.
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.
Na kwa malaika wa kanisa lililo Smirna andika; Haya asema yeye aliye wa kwanza na wa mwisho, aliyekuwa amekufa, naye yu hai; Nayajua matendo yako, na dhiki, na umaskini, (lakini u tajiri) nami nayajua makufuru yao wasemao kwamba wao ni Wayahudi, nao siyo, bali ni sinagogi la Shetani. Usiogope mambo yale utakayoteswa: tazama, Ibilisi atawatupa baadhi yenu gerezani, mpate kujaribiwa; nanyi mtakuwa na dhiki muda wa siku kumi: uwe mwaminifu hata kufa, nami nitakupa taji ya uzima. Ufunuo 2:8–10.
As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.
Yesu pa atondola hali ya kutisha ya kanisa la Smirna, yeye atoa neno moja tu la sifa hapo asemapo, “lakini wewe u tajiri,” akiwatofautisha hivyo na washirika wa sinagogi la Shetani ambao si matajiri. Wale katika Ufunuo walio Waadventista na hudhani ya kwamba wao ni matajiri, wala si hivyo, ndio Wayahudi wasemao ya kwamba wao ni Wayahudi, nao si—kwa maana wao ni Waadventista Wasabato wa Laodikia.
In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”
Ukusungula kwa Ufunuo, Uungu huwasilishwa kama nafsi tatu; na mwishoni mwa kitabu cha Ufunuo, Yesu na Roho hutajwa moja kwa moja, lakini si Baba. Hilo halileti tofauti, kwa maana kanuni ya mstari juu ya mstari, ikiunganishwa na ile ya kwanza kufafanua ya mwisho, hudai kwamba Baba atambuliwe katika aya za mwisho za Ufunuo, kwa kuwa tayari ametambulishwa kuwa yumo humo katika aya za kwanza. Hali hiyo si tofauti na Injili ya Yohana sura ya kwanza, ambamo Yohana hamtambulishi Roho moja kwa moja, lakini hueleweka kwamba Roho yupo humo, kwa maana Roho alikuwapo mara ya kwanza kabisa kifungu “hapo mwanzo” kilipoandikwa. Ushuhuda wa injili ya Yohana katika sura ya kwanza huanza kwa maneno yaleyale: “Hapo mwanzo.”
The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.
“دەسپێک” هێمایەکی پێشبینییە و دەبێت بە یاساکانی پێشبینی هەڵسەنگێندرێت، لەوانەش هێڵ لەسەر هێڵ. دەسپێکی موسا، هەمان دەسپێکی ئینجیلی یۆحەنایە، هەمان دەسپێکی پەڕتووکی ئاشکراکردنەوەیە، و هەروەها کۆتایی ئاشکراکردنەوەشە. لەو چوار هێڵەدا دوو جار هەموو سێ کەسەکانی سێیەکی ئاسمانی ناسێنراون، و لە یەک هێڵدا (ئینجیلی یۆحەنا) ڕەنگە ڕۆحەکە دیار نەبێت و لە هێڵی چوارەمدا باوکەکە دیار نییە، بەڵام کاتێک یەکخراونەوە هەموو سێ کەسایەتی خوایی لە هەموو چوار هێڵەکەدا نوێنەرایەتی دەکرێن.
Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.
Kristo ayeza kugira ngo ahishure Se, kandi Umwuka Wera na we yaje kugira ngo ahishure Umwana. Bose uko ari batatu bakoze ibitambo by’iteka ryose. Se yakunze isi cyane bituma atanga Yesu, na Yesu na we yakunze isi cyane bituma yemera kwikorera, iteka ryose, umubiri w’abo yari yararemye. Ni ugutanga kumeze gute kugaragarira mu gikorwa cy’Umuremyi uhitamo guhinduka umwe mu byo yaremye? Umuntu wa gatatu w’Ubumana yitanze ubwe, kuko yemeye umwanya wo kuba muri icyo kiremwa cyaremwe cyitwa umuntu—iteka ryose.
It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.
Balki ji ber vê sedemê ye ku Ruhê Pîroz gelek caran bi nîşanên gelê Xwedê ve tê girêdan. Ew Kesê di Xwedatiyê de ye ku divê bi afirandina mirovan re bimîne. Ji ber vê yekê, nîşanên Ruhê Pîroz di Nivîsarên Pîroz de pir caran bi nîşanekê têne temsîl kirin ku hem Ruhê Pîroz û hem jî mirovahî temsîl dike. Di destpêkê de Ruh li ser avan digeriya.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Û wî ji min re got: Avên ku te dîtin, li wir fahişe rûniştiye, gel in, û komên mirovan, û netewe, û ziman in. Wahy 17:15.
The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.
لە ناو پیرۆزگادا تاکە پارچەی کەلوپەلی ئەوەی کە موسا هەڵیستاند، و بۆ کرێکاران نەخشەیەکی تایبەت و ورد بۆ شوێنکەوتن پێ نەدرا، چرادانی حەوتلقیی بوو. ئەم چرادانە نیشانەی تێکەڵبوونی مرۆڤایەتی و خودایەتییە. بۆ ئەم هۆیە، نەخشەی چرادان تاکە شتێکی ناو پیرۆزگا بوو کە بۆ بەشداریی مرۆڤ بەجێهێڵدرابوو. ئەو حەوت چرادانەی مەسیح لەناویاندا دەگەڕێت، وەک حەوت کڵێساکە ناسێنراون؛ بەڵام چرادانەکە بە زەیت پڕ دەکرا، کە نوێنەرایەتیی ڕۆحی پیرۆز دەکات، و فتیلەکانی شەمەکان کە بۆ ڕووناکی ئاگریان هەڵدەگرت، لە جلە سپییە بەکارهاتووەکانی کاهینان دروست کرابوون، کە ڕاستودروستیی مەسیح نوێنەرایەتی دەکات، ئەو ڕووناکییەی کە وەک ڕووناکیی جیهان دەدرەوشێتەوە. گەلی خودا ڕووناکیی جیهانن، بەڵام ئەو ڕووناکییە تەنها بە زەیتی ڕۆحی پیرۆز سووتەمەنی پێ دەدرێت. ڕۆحی پیرۆز زۆرجار لە ناو وەسفکردنی لە نووسراوە پیرۆزەکاندا بە مرۆڤ پەیوەست دەکرێت.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Na katika kile kiti cha enzi zikatoka umeme na ngurumo na sauti; na mbele ya kile kiti cha enzi palikuwa na taa saba za moto zikiwaka, ambazo ndizo Roho saba za Mungu. Ufunuo 4:5.
Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.
Lampa saba hapa zinatambulishwa kuwa “Roho saba za Mungu,” hata hivyo tunaambiwa kwamba vinara saba vya taa ni makanisa saba.
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.
Asiri ya nyota saba ulizoziona katika mkono wangu wa kuume, na vinara saba vya taa vya dhahabu. Nyota saba ni malaika wa yale makanisa saba; na vile vinara saba vya taa ulivyoona ni yale makanisa saba. Ufunuo 1:20.
The seven candlesticks are both the seven Spirits and they are God’s church.
ټولوه اووه څراغدانونه هم د اوو روحونو استازولي کوي او هم د خدای کلیسا ده.
And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.
Ndzi langutile, kutani waswivo, exikarhi ka xiluvelo xa vuhosi ni exikarhi ka swivumbiwa leswi mune, ni exikarhi ka vakulukumba, a ku yime Xinyimpfana onge xi tlhaviwile, xi ri ni timhondzo ta nkombo ni matihlo ya nkombo, leswi nga Mimoya ya Xikwembu ya nkombo leyi rhumiweke emisaveni hinkwayo. Nhlavutelo 5:6.
The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.
Ampi zilembe zisambu na meso sambwadi ivyo vene ni Mhepo wa Mushilo, uze utumigwa ku nsi yonse; kabili ilyo umuntu aba Mukriste pa kubatizibwa, nao atumigwa ku nsi yonse, pantu abatiziwe mu zina lya Wishi, no Mwana, na Mhepo wa Mushilo. Mu lupalo ulwasoswa pa bafwilamfwa ba nkani ya sheria ya pa Mulungu, na pa bonse abafwile mu lwitikilo mu Israyeli wa kimhepo wa ino nshita ukufuma mu 1844, ni Mhepo uleta amazwi ya kusansamuna pa kushikwa kwabo ilyo asosa ati, “Ee,” “baleke bapumule ku milimo yabo,” pantu ali nabo mu milimo yabo lyonse, ukufika na pa kusha ubumi bwabo.
And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.
Ndzi twa rito ri huma etilweni ri ku eka mina: Tsala: Va katekile lava feke va ri eHosini ku sukela sweswi. Ina, ku vula Moya, leswaku va ta wisa emintirhweni ya vona; hikuva mintirho ya vona ya va landza. Nhlavutelo 14:13.
When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.
Revelation kitabu kyayo mwisho na mwanzo, mwanzo wa Biblia, na mwanzo wa Injili ya Yohana vinapozingatiwa, tunaona kwamba Nafsi zote tatu za Uungu zinawakilishwa, ingawa Baba yupo hapo kwa kutegemea matumizi ya mstari juu ya mstari. Mwana yupo hapo akijitambulisha Mwenyewe kuwa Alfa na Omega.
If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.
تي ميسان ئىنين ئۇ كاينگ ئە مَنگكا دَڠَن كې-إلاهيان اَدَله سوآتۇ گابوڠن انتارا روح قدوس دَڠَن أومت مَنوْسيا، ماكا كيتا داڤت كمودين ممهامي مڠاپا لامباڠ-لامباڠ روح قدوس ديكاتكن برسام-ساما دَڠَن لامباڠ-لامباڠ أومت مَنوْسيا. دَڠَن مڠينڬت ڤرسبكتيف اين، كيتا كمبالي كڤد دوا «ڤد ڤرمولاءن» يڠ تله كيتا باهسكن دمكيان سريڠ.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.
Mu ebandeli, Nzambe akelaki likoló mpe mabele. Mabele ezalaki na lolenge te, mpe ezalaki mpamba; mpe molili ezalaki likoló ya etando ya mozindo. Mpe Molimo ya Nzambe azalaki kotambola likoló ya etando ya mayi. Mpe Nzambe alobaki ete: Tika ete pole ezala; mpe pole ezalaki. Mpe Nzambe amonaki pole ete ezalaki malamu; mpe Nzambe akabolaki pole na molili. Genese 1:1–4.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Mu ebandeli kwikalaka Liloba, mpe Liloba ezalaki elongo na Nzambe, mpe Liloba ezalaki Nzambe. Yango moko ezalaki na ebandeli elongo na Nzambe. Biloko nyonso esalemaki na nzela na ye; mpe soki ye azalaki te, ata eloko moko te oyo esalemaki esalemaki. Bomoi ezalaki kati na ye; mpe bomoi yango ezalaki pole ya bato. Mpe pole ezali kongenga na molili; mpe molili ekangaki yango te. Yoane 1:1–5.
Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.
Kutegemea mashahidi hawa wawili wa “hapo mwanzo,” Mungu Neno, aliyevifanya vitu vyote, naye pia alitoa uhai Wake, kwa maana “ndani Yake mlikuwamo uzima,” na uzima Wake ulikuwa “nuru” ya wanadamu. “Nuru” ya mwanadamu aliyeumbwa ni haki ya Muumba. Haki ya Muumba ndiyo utambi katika vinara vya taa ndani ya patakatifu.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.
Na iye akapiwa kuti afukidzwe nguo yomucheka wakaisvonaka, wakachena nowakapenya; nokuti mucheka wakaisvonaka ndiko kururama kwavatsvene. Zvakazarurwa 19:18.
The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.
عىزۇقتى ياندۇرىدىغان ياغ، ئىماندارنىڭ ھاياتىدىكى مۇقەددەس روھنىڭ پائالىيىتىگە ۋەكىللىك قىلىدۇ. باشلىنىشتا يەر يۈزى قاراڭغۇ ئىدى ۋە ھېچ قانداق يورۇقلۇق يوق ئىدى. شۇنىڭدىن كېيىن ئەيسا ئۆزىنىڭ ھاياتىنى، يەنى ئۆزىدە بار بولغان ھاياتنى بەردى، شۇنداق قىلىپ ئىنسانلار ئۈچۈن يورۇقلۇق بولسۇن.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.
Na wote wakaao juu ya nchi watamsujudia, ambao majina yao hayakuandikwa katika kitabu cha uzima cha Mwana-Kondoo aliyechinjwa tangu kuwekwa misingi ya ulimwengu. Ufunuo 13:8.
When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.
هنگامی که عیسی برگزید تا قربانیِ بشر گردد، جانِ خویش را داد تا آدمیان نور داشته باشند. چنانکه در این دو passage چنین است، هرگاه نور وارد میشود، آن نور دو طبقه از پرستندگان پدید میآورد که با نور و تاریکی، فرزندانِ روز یا فرزندانِ شب، نمایانده میشوند.
But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.
Lakini ninyi, ndugu, hammo gizani, hata siku ile iwafikie kama mwivi. Ninyi nyote ni watoto wa nuru, na watoto wa mchana; sisi si wa usiku, wala wa giza. 1 Wathesalonike 5:4, 5.
When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.
Dema ku em bidin ku me bi pêwendiya nêzîk û ebedî ya ku Ruhê Pîroz bi zarokên rojê re heye nas bikin, em dikarin fam bikin çima nîşaneyên hem zarokên Xwedê û hem jî Ruhê Pîroz bi vî qasî pêwendîdar in. Di beşa dawî ya Vahiyê de, em Îsa wekî Alpha û Omega dibînin, em Bavê bi sepandina rêz li ser rêz dibînin, û Ruhê Pîroz temsîla xwe ya dawî ya nîşanî pêşkêş dike, çimkî mirovên pîroz ên kevn axivîn wekî ku ji aliyê Ruhê Pîroz ve dihatin hejandin. Di peyama xwe ya yekem de di Pêdabûnê de ew xwe wekî yê ku li ser avan tevdigere, ango li ser mirovahiyê tevdigere, nas dike; û amajeha wî ya dawî li xwe ev e ku li jêr tê.
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.
Na Umuhe n’umugeni baravuga bati: Ngwino. Kandi uwumva na we navuge ati: Ngwino. Kandi ufite inyota naze. Kandi ushaka wese nafate amazi y’ubugingo ku buntu. Ibyahishuwe 22:17.
From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.
Kutanga kugeza ku mperuka, Mwuka Wera agaragazwa afitanye isano n’ab’abantu, kuko abana b’umunsi bagereranya ihuriro ry’ubumana n’ubumuntu. Pawulo, nk’uko na Yesaya abigaragaza, avuga ko abantu ari inzabya; kandi ibitereko by’amatabaza byo ahera byari bifite inzabya aho urutambi rwashyirwaga, kandi amavuta yamanukiraga muri izo nzabya kugira ngo atange ibituma umuriro waka, bikenewe kugira ngo hagaragazwe umucyo ari wo gukiranuka kwa Kristo. Turi inzabya za Mwuka Wera, Umuntu wa gatatu w’Ubumana, nk’uko agaragazwa uhereye ku itangiriro ukageza ku iherezo ry’Ijambo ry’Imana, kandi nk’uko anagaragazwa mu buryo busobanutse neza mu nyandiko za Mwuka w’Ubuhanuzi.
In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.
Kanghelî pêyama milyaketa duyemîn a ku di destpêka Adventîzmê û di dawiyê de hatî pêkanîn de, du peyamên cihê hene; yek ji bo dêrê û yek ji bo cîhanê.