“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Tinofanira kuzvizivira pachedu kuti Chikristu chii, chokwadi chii, kutenda kwatakagamuchira chii, uye kuti mitemo yeBhaibheri ndeipi—mitemo yatakapihwa nesimba guru kupfuura mamwe ose.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Kweminyaka eminingana i-Future for America ihlobile ukuthi amabandla ayisikhombisa eSambulo awameleli nje kuphela umlando ka-Israyeli wanamuhla kusukela esikhathini sabaphostoli kuze kube sekupheleni kwezwe, kodwa futhi ukuthi lawo mabandla ayisikhombisa amele u-Israyeli wasendulo kusukela esikhathini sikaMose kuze kube sekukhandweni ngamatshe kukaStefanu. Amaphayona obu-Adventist awazange afundise leli qiniso, kodwa aqonda futhi asebenzisa izimiso ezimisa leli qiniso. UJesu uveza ukuphela kusukela ekuqaleni, futhi u-Israyeli wasendulo umele u-Israyeli wanamuhla. Ngakho-ke, noma yiliphi iqiniso eliyingxenye yezimpawu zesiprofetho zika-Israyeli wanamuhla lalikhona futhi ku-Israyeli wasendulo.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Pambere penhoroondo yevaMillerite, maonero echinyakare echiKristu pamusoro pemakereke manomwe aiva ekuti aimirira makereke chaiwo aiva muAsia Minor panguva yaJohani. Maonero echinyakarewo ainzwisisa kuti kurairwa kumakereke ega ega kunogonawo kunzwisiswa sekumirira kurairwa kwakatsaurirwa kumakereke akasiyana-siyana munhoroondo yose yechiKristu, uye zvakare kuti kurairwa nokunyevera kumwe cheteko ndokwavaKristu pachavo pachavo. Vakanzwisisawo kuti makereke manomwe anomirira nguva nomwe dzenhoroondo yekereke kubva panguva yevadzidzi kusvika kumagumo enyika. Maonero aya akatangira nhoroondo yevaMillerite. Kuzivikanwa uku kuri kuna kumakereke manomwe, kunoumba maonero echinyakare akatangira William Miller, kwaiva uye kuchiri kwakavakirwa pakududzirwa kweBhaibheri kunonzi “historicist.” Ndiyo nzira iyo vatumwa vaMwari vakatungamirira William Miller kuti agamuchire.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Machechi manomwe eAsia inhoroondo yekereke yaKristu mumamiriro ayo manomwe, mukupindapinda nekutenderera kwayo kwose, mukubudirira nekutambudzika kwayo kwose, kubva pamazuva evaapostora kusvikira kumagumo enyika. Zvisimbiso zvinomwe inhoroondo yezvakaitwa nemasimba namadzimambo enyika pamusoro pekereke, uye yekudzivirira kwaMwari vanhu vake panguva imwe cheteyo. Hwamanda nomwe inhoroondo yemitongo minomwe yakasarudzika uye inorema yakatumirwa pamusoro penyika, kana ushe hweRoma. Uye ndiro nomwe ndiwo matambudziko manomwe okupedzisira akatumirwa pamusoro peRoma yePapa. Zvakavhengana neizvi pane zvimwewo zviitiko zvizhinji, zvakarukwa mukati mazvo semihova inopinda mairi, zvichizadza rwizi rukuru rwechiprofita, kusvikira zvose zvaguma nokutisvitsa mugungwa rokusaguma.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Izvi, kwandiri, ndizvo zviri urongwa hwouporofita hwaJohane mubhuku raZvakazarurwa. Uye munhu anoda kunzwisisa bhuku iri anofanira kuva noruzivo rwakadzama rwezvimwe zvikamu zveshoko raMwari. Mifananidzo nemadimikira zvinoshandiswa muuporofita uhu hazvina zvose kutsanangurwa imomo pacharo, asi zvinofanira kuwanikwa mune vamwe vaporofita, zvotsanangurwa mune dzimwe ndima dzeMagwaro. Naizvozvo zviri pachena kuti Mwari akaronga kudzidzwa kwezvose pamwe chete, kuti kunyange uwane zivo yakajeka yechikamu chipi nechipi.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Dada White wakawirirana na na kupharazga maghanoghano gha “historicist” agho Miller wakasunganga, kweni wakasazgirako kumanya kwakuzama chomene pa buku la Chivumbuzi kuluska ivyo Miller wakawona, pakuti Miller wakamanya yayi malo ghakupatulika umo ghaliri nadi. Iyo wakapulikiska kuti malo ghakupatulika ghakaŵa charu chapasi. Dada White wakamanya kuti apo Yesu wakapelekanga mauneneri agho ghakimiririka mu buku la Chivumbuzi, Khristu wakachitanga nthena pamoza na ntchito yake nga ni Wasembe Mukuru wa kuchanya.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Yohane paanotendeuka na kuona Kristo, anenge achifamba pakati pezvibatiso zvemwenje akapfeka nguo dzeuprista, uye zvibatiso zvemwenje zviri panzvimbo tsvene; naizvozvo izvi zviri munhoroondo yenguva yakatevera kukwira Kwake kudenga, asi asati apinda muNzvimbo Tsvene-tsvene muna 1844. Miller aisagona kunge akanzwisisa kukosha kwechokwadi ichi. Saizvozvowo Tyndale, Luther, kana John Wycliffe, kana ani zvake wevashanduri vekutanga, vaisagona kunge vakazvinzwisisa. Chokwadi chinofambira mberi, chichivheneka zvakajeka kwazvo, uye chichiramba chichiwedzera kujeka kusvikira pazuva rakakwana.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Nheyo huru yakatsigirwa nechiremera chikuru naRobinson naRoger Williams, yokuti chokwadi chinofambira mberi, uye kuti vaKristu vanofanira kugara vakagadzirira kugamuchira chiedza chose chinogona kuvhenekera kubva mushoko dzvene raMwari, yakazokanganwikwa nevazukuru vavo. Machechi echiPurotesitendi eAmerica,—uye neaya eEuropewo,—akanga akomborerwa zvikuru pakugamuchira maropafadzo eReformation, asi akakundikana kuenderera mberi munzira yeruvandudzo. Kunyange hazvo, nguva nenguva, vamwe varume vakatendeka vakasimuka kuti vazivise chokwadi chitsva uye vafumure kukanganisa kwakanga kwachengetedzwa kwenguva refu, vazhinji, sevaJudha vemazuva aKristu kana sevapapa venguva yaLuther, vakagutsikana nokutenda sezvakatendwa namadzibaba avo uye nokurarama sezvavakararama. Naizvozvo chitendero chakazodzikazve chava chetsika dzokunze; uye kukanganisa nezvitendero zvenhema izvo zvaizoraswa dai kereke yakanga yaramba ichifamba muchiedza chemushoko raMwari, zvakachengetwa uye zvichikosheswa. Saka mweya wakafemerwa neReformation wakaramba uchingofa zvishoma nezvishoma, kusvikira pakava nokuda kweruvandudzo mumachechi echiPurotesitendi kunenge kwakakura sezvakanga kwakaita muChechi yeRoma munguva yaLuther. Pakanga paine kuda zvinhu zvenyika kumwe chete nokuvata kwemweya kumwe chete, kukudza kwakafanana maonero avanhu, uye kutsiva dzidziso dzemushoko raMwari nedzidziso dzavanhu.” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Kana chokwadi chokuti zvokwadi inofambira mberi zvishoma nezvishoma munhoroondo chikasazivikanwa, ipapo kukosha kwechiedza chitsva chipi nechipi muchizvarwa chino chokupedzisira kungatonyanya kutadza kuzivikanwa. Kana munhu angorega kunzwisisa hunhu hunofambira mberi hwe“zvokwadi,” anobva atanga pakarepo kuvimba netsika, nemagariro, uye nokutungamirirwa kwomunhu wakawa.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Indlela uMiller ayisebenzisa iyisibonakaliso sendlela esigudle lonke ulayini wesiprofetho, esethula ubufakazi bokuthuthuka kweqiniso leBhayibheli elaqala ngabaphostoli. Nokho, kuleso sibonakaliso sendlela esimelwe nguMiller, sithola isiqalo esifuna umfuziselo waso ekugcineni. Iningi alikaze liwaqonde lawa maqiniso, kodwa akunjalo ngoSathane.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Sathana alikanaa ukweli na maendeleo yake tangu uasi wake mbinguni. Ulipofikia wakati katika historia ambapo Warekebishaji walianza kuelewa kwa wazi jinsi ya kujifunza Biblia, Shetani alifanya kama afanyavyo sikuzote, naye akaingiza bandia. Ushahidi wa kihistoria wa kazi yake ya kuughushi ukweli unatambulisha kwamba Wajesuiti kama vile Ribera na Louis de Alcazar walielekeza mbinu yao ya kughushi hasa dhidi ya kitabu cha Ufunuo. Mbinu iliyopotoka iitwayo “preterism” ilianza katika karne ya pili na ya tatu ikiwa na wawakilishi wawili wakuu wa mbinu hiyo ya uongo. Mmoja alikuwa Eusebius wa Kaisaria (260–339), na Victorinus wa Pettau (aliyekufa yapata 304). Wote wawili, hawa wahusika wa awali wa kihistoria, walikuza mbinu iliyodokeza kwamba kitabu cha Ufunuo kilitimizwa wakati wa Milki ya Kirumi kupitia watu wa kihistoria kama vile mfalme Nero mwenye sifa mbaya.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Muzana remakore regumi nemapfumbamwe John Darby (1800–1882) wekuUnited Kingdom akaunza imwe nzira yaSatani iyo yakaiswawo mumashoko ezasi eBhaibheri rebhiza reTrojan rainzi Scofield Reference Bible ratakambozivisa kare. “Dispensationalism” ihurongwa hwedzidziso yezvouMwari hunopatsanura nhoroondo nekudyidzana kwaMwari nevanhu kuva munguva dzakasiyana, kana kuti “dispensations,” umo Mwari anotungamirira urongwa Hwake nenzira dzakasiyana. Ndinocherechedza izvi panguva ino, nokuti ichi ndicho chimwe chenhema dzakapinzwa musangano reFuture for America nenzwi dzakabva kunharaunda imwe cheteyo yakaparadzirwa naDarby pfungwa dzake dzaSatani. Pfungwa dzaDarby dzakarwisa Future for America dzakafambidzana neuzivi hwechinonzi sangano remazuva ano re“woke” rinokurudzira kusateerera kwehurongwa humwe chete hunomiririrwa neChimurenga cheFrance uye utere humwe chete hunomiririrwa neSodhoma neGomora.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Nhasi vadzidzisi vezvouMwari veAdventism yemazuva ano vanoshandisa hurongwa hwekupatsanura chokwadi cheBhaibheri hwakavakirwa panzira mbiri dzekududzira Bhaibheri dzavanoshandisa kuputsa simba nekuti kuramba zvose Bhaibheri neMweya weChiporofita. Vanotsanangura vanhu sevamwe vanyanzvi mumitauro yeBhaibheri kana kuti sevamwe vanyanzvi munhoroondo yeBhaibheri. Naizvozvo, vadzidzisi vezvouMwari veAdventism nhasi vanodzora pfungwa dzeAdventism yeRaodhikia kungava nokududzira Shoko raMwari vachibva pakunzwisisa kwenhoroondo kwomunhu akawa, kana pakunzwisisa kwomutauro kwomunhu akawa. Zviratidzo izvi zvemazuva ano zvekukanganisa, izvo zvagara zvichishandiswa kakawanda kurwisa shoko ramuri kuverenga zvino, zvichazobatwazve zvakadzama muzvinyorwa izvi patichafunga nezvechiratidzo cheChimurenga cheFrance. Satani mupenyu, uye anoziva kuti nguva yake ipfupi. Murau wokupedzisira wemitemo yaMiller, nhamba yegumi neina, unopera nendima inotevera.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“දේවශාස්ත්රය අපගේ පාසල්වල උගන්වනු ලබන්නේ සෑම විටම යම් පක්ෂපාතී ආගම්පංතියක විශ්වාස ප්රකාශයක් මත පදනම්වය. හිස් මනසක් ගෙන එය මේ ආකාරයෙන් මුද්රා තැබීමට එය යම් තරමකට සුදුසු විය හැකි නමුත්, එය සැමවිටම අන්තවාදයෙන් අවසන් වන්නේය. නිදහස් මනසක් කිසිදා අන් අයගේ අදහස්වලින් සෑහීමට පත් නොවන්නේය. මා යෞවනයන්ට දේවශාස්ත්රය උගන්වන ගුරුවරයෙකු වූයේ නම්, පළමුව ඔවුන්ගේ හැකියාවත් මනසත් දැනගන්නෙමි. ඒවා යහපත් වූයේ නම්, ඔවුන්ට බයිබලය තමන් විසින්ම අධ්යයනය කිරීමට සලස්වා, ලෝකයට යහපත කිරීම සඳහා නිදහස්ව ඔවුන් පිටත් කර හරින්නෙමි. නමුත් ඔවුන්ට මනසක් නොතිබුණේ නම්, අන් කෙනෙකුගේ මනසකින් ඔවුන් මුද්රා තබා, ඔවුන්ගේ නළල මත ‘අන්තවාදී’ යැයි ලියා, දාසයන් ලෙස ඔවුන් පිටත් කර හරින්නෙමි!” විලියම් මිලර්, Miller’s Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Munguva yakatevera nguva iyo Johani Muprofita weZvakazarurwa akararama, uye mumazuva eShanduko yeChechi, Satani akanga achishingaira kugadzira nzira dzenhema dzeuprofita kuti avhiringidze uye aparadze kuongorora kwechokwadi kweBhaibheri. Chinhu chinombopotsa kuonekwa muzvokwadi idzi dzenhoroondo ndechekuti nzira idzodzo dzose dzaSatani dzainge dzakanangiswa zvakananga kwete kune rimwe bhuku asi kubhuku raZvakazarurwa. Ndicho chaiva chidzidzo cheumwe neumwe wevatsigiri ava vekuvhiringidza kwaSatani. Bhuku raZvakazarurwa ragara riri iro rakanangwa naSatani. Satani anoziva kuti ndiro bhuku raZvakazarurwa raanofanira kurwisa. Kana tikaziva chokwadi ichi, tinogona zvakare kuziva chimwe chokwadi chisiri kuoneka, chakafukidzwa nechimwe chokwadi chikuru.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Maitiro enhema yaavaJesuiti yakanga yakarongerwa kudzivisa kunzwisiswa kwakajeka kwekuti papa wechechi yeRoma ndiye antikristu wezviporofita zveBhaibheri. Mumwe nomumwe weVagadzirisi vechiPurotesitendi akasvika pakuziva nokuzivisa chokwadi ichi. Naizvozvo, apo nhoroondo yakarurama yavarume vakadai saRibera naLouis de Alcazar yakamboiswa pachena kuvanhu kubudikidza neshoko uye nemabhuku, nhoroondo yavarume vakadai saRibera naLouis de Alcazar yakashandiswa nechinangwa chokuratidza kuedza kwaSatani kudzivisa kunzwisiswa kwakarurama kwe“munhu wechivi.” Uchapupu hwakanyorwa kana hwakataurwa hunofumura chinangwa chokuiswa kwemaitiro aya aSatani hwakarurama kusvika pahwunosvika, asi Satani akanga achiedza kuvanza zvinopfuura kungova humbowo hweBhaibheri hunoratidza antikristu sapapa weRoma.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Mubhuku raZvakazarurwa mune zvokwadi dzakafukidzwa nokuvhiringidzika kwakakonzerwa nehurongwa hwenhema uhu hwekududzira Bhaibheri hunobuda kunze kwenyaya yomunhu ane nhamba yake iri nhanhatu nhanhatu nhanhatu. Chimwe chezvokwadi izvozvo, zvirokwazvo, ichokwadi chinomiririrwa apo machechi manomwe anonzwisiswa mukuzadziswa kwawo kwakakwana. Mukati memachechi manomwe mune zvokwadi zvinotaura zvakananga kunhoroondo yakatanga musi waGunyana 11, 2001 uye inoguma mudambudziko remurau weSvondo. Satani anga achitsvaka kuchengeta chiedza ichi chakavigwa, uye akatanga nzira dzaSatani dzokufukidza nadzo pfuma dzinoverengeka dzechokwadi dziri mubhuku raZvakazarurwa, kwete chete kuzivikanwa kwapapa weRoma saantikristu.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Muna 538, “munhu wechivi” asati aratidzwa pachena, varume vakadai saEusebius naVictorinus vakarwisa bhuku raZvakazarurwa vachiedza kuvanzisa kusimuka kwesimba repapa. Gare gare munhoroondo, Kristu akazadzisa chipikirwa Chake kuTiatira, akabudisa nyeredzi yamangwanani yevandudzwo (Wycliffe), uye Satani akazobudisawo vanhu vaviri vane mukurumbira munhoroondo kuti varwire uye vaenderere mberi nebasa rake rasatani. Hondo yakareba pamusoro pekukudziridzwa kwechokwadi, inosvika pakakwirira payo apo chakavanzika chebhuku raZvakazarurwa chinosunungurwa chisimbiso, (pedyo zvikuru nekuvharwa kwemukana wengoni) inosanganisira chiedza chinobva kumakereke manomwe icho Miller asina kumbobvuma, uye Hanzvadzi Whitewo haana kuchiona; asi zvinogona kuratidzwa zviri nyore kuti vose Miller neMweya weChiporofita vanotsigira chiedza chitsva ichi, nokuti chiedza chitsva hachimbopikisi chiedza chekare.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Iyo ichokwadi kuti tine chokwadi, uye tinofanira kubatisisa nokusimba pazvinzvimbo zvisingazununguswi; asi hatifaniri kutarisa nechifungiro pazviedza zvitsva zvipi nezvipi zvingatumwa naMwari, tichiti, Zvirokwazvo, hatigoni kuona kuti tinoda chimwe chiedza kupfuura chokwadi chekare chatakagamuchira kusvikira zvino, uye matiri takadzikama. Tichiri kubatirira pachinzvimbo ichi, uchapupu hweChapupu Chakatendeka hunoshandisa kutsiura kwahwo panyaya dzedu, ‘Uye hauzivi kuti uri wenhamo, unosiririsa, murombo, bofu, uye usina kupfeka.’ Avo vanonzwa kuti vakapfuma, vawandirwa nezvinhu, uye havashayi chinhu, vari mumamiriro eupofu pamusoro pechimiro chavo chechokwadi pamberi paMwari, uye havazvizivi.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Mtihani wa msingi wa nuru mpya ni kama inapingana na kweli iliyokwisha kuimarishwa, na kama inashikilia kweli za msingi.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Ukuze amandla kaNkulunkulu afakaze ngalokho okuyiqiniso, lelo qiniso limelwe ukuma kuze kube phakade njengeqiniso. Akufanele kwamukelwe neze izinsolo ezivela kamuva eziphikisana nokukhanya uNkulunkulu asinike kona. Kuyakuvela abantu abanezincazelo zeMibhalo ezingokwabo eziyiqiniso kubo, kodwa ezingelona iqiniso. Iqiniso lalesi sikhathi, uNkulunkulu usinike lona njengesisekelo sokholo lwethu. Yena uqobo usifundisile ukuthi liyini iqiniso. Kuyakuvela oyedwa, bese kuvela nomunye futhi, benokukhanya okusha okuphikisa ukukhanya uNkulunkulu akunike ngaphansi kokubonakaliswa kukaMoya waKhe oNgcwele.” Selected Messages, book 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Setani wakhala akulwisa buku la Chivumbulutso kuyambira pa nthawi imene Yohane analemba mauthenga amene ali mmenemo. Yesu anati:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Asi maziso enyu akaropafadzwa, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navakarurama vakashuva kuona zvinhu zvamunoona imi, asi havana kuzviona; nokunzwa zvinhu zvamunonzwa imi, asi havana kuzvinzwa. Mateo 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Baraka inayohusiana na kuona na kusikia ni baraka ya kuielewa ujumbe wa Ufunuo wa Yesu Kristo. Yohana alipowawakilisha wale wa “siku za mwisho” wanaouona na kuusikia ujumbe, alianguka chini ili amwabudu malaika Gabrieli, ambaye mara moja akamjulisha Yohana asifanye hivyo.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Neni Yohana ndakaona zvinhu izvi, ndokunzwa. Uye ndakati ndanzwa nokuona, ndikawira pasi kuti ndinamate pamberi petsoka dzomutumwa uyo akandiratidza zvinhu izvi. Ipapo akati kwandiri, Tarira kuti urege kuzviita; nokuti ini ndiri mushumiri pamwe chete newe, nowehama dzako vaprofita, nowavaya vanochengeta mashoko ebhuku iri: namata Mwari. Zvakazarurwa 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
UGabriyeli noJohane bobabili bayizidalwa ezadalwayo, okufanele bakhonze uMdali kuphela. Abaprofethi abaningi namadoda alungileyo, kuhlanganisa nezingelosi, baye bafisa “ukubona” kanye “nokuzwa” umlayezo wokuKhalela Kwamaphakathi Nobusuku lapho uphindwa ekupheleni kwezwe.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristu akati, ‘Akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaprofita vazhinji navanhu vakarurama vakashuva kuona zvinhu izvo zvamunoona, asi havana kuzviona; nokunzwa zvinhu izvo zvamunonzwa, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ujumbe ulitolewa. Wala kusiwe na kukawia kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimia; kazi ya kumalizia yapasa kufanyika. Kazi kubwa itafanyika kwa muda mfupi. Ujumbe utatolewa hivi karibuni kwa agizo la Mungu, nao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, ili kutoa ushuhuda wake.” Manuscript Releases, gombo la 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Izvo izvo varume vakarurama (Johane) navamwe vavo varanda pamwe chete navo (ngirozi) vaishuva kuona kwaiva kuzadzisika kwekupedzisira kweKudanidzira kwePakati peUsiku pamugumo weAdventism apo nyika yaizovhenekerwa nokubwinya kwaMwari. Kuratidzwa ikoko kwekupedzisira kwesimba mumvura yokupedzisira kunounzwa nokuzarurwa kweZvakazarurwa zvaJesu Kristu.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Nezveruponeso vaporofita vakatsvakisisa nokunzvera nesimba pamusoro poruponeso urwu, ivo vakaporofita pamusoro penyasha dzaizovuyira imi; vachinzvera kuti inguva ipi, kana kuti nguva yakadini, yairatidzwa noMweya waKristu wakanga uri mavari, paakapupura kare pamusoro pokutambudzika kwaKristu, nokubwinya kwaizotevera. Kwavari kwakazarurwa kuti havana kushumira ivo pachavo, asi isu, pazvinhu izvi, izvo zvino zvataurirwa kwamuri navaya vakaparidza evhangeri kwamuri noMweya Mutsvene wakatumwa achibva kudenga; zvinhu izvo ngirozi dzinoshuva kuzvitarisisa. Naizvozvo sungai chiuno chendangariro dzenyu, muzvidzore, mutarisire kusvikira kumugumo panyasha dzichauyiswa kwamuri pakuzarurwa kwaJesu Kristu. 1 Petro 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Vaporofita, vanhu vakarurama, nengirozi vakashuva kurarama munguva iyo “nyasha,” kana simba raMwari, rinodururwa mukuzadziswa kwokupedzisira kweKuchema kwaPakati pousiku. Idzo “nyasha,” dziri simba rokusika raMwari, dzinouyiswa kuvanhu apo Zvakazarurwa zvaJesu Kristu zvinoburitswa chisimbiso. Satani anoziva kuti nzira yokusvitsa nayo simba rokusika raMwari kuvanhu vaKe inoitwa neshoko rinoburitswa chisimbiso mubhuku raZvakazarurwa; naizvozvo ndicho chave kuedza kwake kukuru kwazvo kuvhiringidza, kudzvinyirira, nokufukidza chiedza chiri mubhuku raZvakazarurwa. Chiedza ichocho hachisi kungova kuzivikanwa kwomunhu wechivi chete, nokuti chokwadi ichocho chakanyatsotsinhirwa zvakazara navavandudzi vose vechiPurotesitendi mazana amakore apfuura.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Ndzi a ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa rito lerikulu endzhaku ka mina, ro fana ni mhalamhala, ri ku: “Ndzi Alfa na Omega, wo sungula ni wo hetelela”; naswona: “Leswi u swi vonaka, swi tsale ebukwini, u yi rhumela eka mavandla ya kereke ya nkombo lama nga eAsia; eEfesa, na eSmirna, na ePergamo, na eTiyatira, na eSarde, na eFiladelfia, na eLaodikiya.” Kutani ndzi hundzuka leswaku ndzi vona rito leri a ri vulavula na mina. Loko ndzi hundzukile, ndzi vona swikhomela-swivoni swa nsuku swa nkombo; kutani exikarhi ka swikhomela-swivoni swa nkombo a ku ri ni un’wana la fanaka ni N’wana wa munhu, a ambale nguvu yo leha ku fika emilenzeni, a bohiwe exifuveni hi bandhi ra nsuku. Nhloko ya yena ni misisi ya yena a swi basile ku fana ni voya, swi basa ku fana ni gamboko; kutani mahlo ya yena a ma fana ni langavi ra ndzilo; milenge ya yena a yi fana ni koporo leyi tenga, onge hi loko yi hisiwile ekheleni; kutani rito ra yena a ri fana ni mpfumawulo wa mati yo tala. A a khome tinyeleti ta nkombo evokweni ra yena ra xinene; kutani enon’wini wa yena a ku huma banga ro kariha ra matlhelo mambirhi; kutani xikandza xa yena a xi fana ni dyambu loko ri voninga hi matimba ya rona. Kutani loko ndzi n’wi vonile, ndzi wela emilengeni ya yena onge ndzi file. Kutani a veka voko ra yena ra xinene ehenhla ka mina, a ku eka mina: “U nga chavi; ndzi wo sungula ni wo hetelela. Hi mina la hanyaka, naswona a ndzi file; kutani waswivo, ndzi hanya hi masiku ni masiku, Amen; naswona ndzi ni swilotlelo swa hele ni swa rifu. Tsala swilo leswi u swi voneke, ni swilo leswi nga kona, ni swilo leswi nga ta va kona endzhaku ka swona.” Nhlavutelo 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
A ku nge nkarhi lowu Vukhongeri bya Adventi a byi seketela endlelo ra “historicist”, va lemukile leswaku mavandla hinkwawo ya kereke lama boxiweke eka Nhlavutelo 2 na 3 ma tlhela ma humelela eka kereke ya makumu. Hi khombo, emakumu ka lembe-dzana ra vu-19 Sathana a a ri karhi a pfala mahlo ya Vukhongeri bya Adventi eka endlelo ro kwetsima, ku sirheleleka ka rona, ni mukhuva wo ri tirhisa tanihi xiphemu xa nkoka xa vutihlamuleri bya vona tanihi “vahlayisi va ntiyiso lowukulu wa vuprofeta.” Hambiswiritano, hambiloko endlelo rero a ri ri karhi ri tshikiwa eka Vukhongeri bya Adventi, a ka ha ri ni lava a va tirhisa endlelo ro kwetsima. Hi tirhisa buku leyi nge, Story of the Seer of Patmos tanihi vumbhoni bya leswaku ku tirhisa tikereke hinkwato eka matimu ya Laodikiya i ku tirhisiwa loku amukelekaka ka vuprofeta. Leswi landzelaka i swiphemu leswi tshahiweke eka buku yoleyo leswi veke erivaleni mhaka leyi ndzi kombetelaka eka yona.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Ku fanele ku tsundzukiwa leswaku, tanihi leswi ntokoto wa Efesa, Smirna, na Pergamo wu nga ta tlhela wu vuyeleriwa ekerekeni ya makumu emahlweni ka ku vuya ka vumbirhi ka Kriste, hi ndlela yoleyo na wona matimu ya Tiyatira ma ta va ni xifananiso xa wona exikarhi ka xitukulwana xo hetelela.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
UHaskell ukhomba ngokunembile ukuthi okuhlangenwe nakho kwamabandla amane okuqala kuyaphindwa, noma njengoba esho, “kuyoba nokulingana kwakho esizukulwaneni sokugcina.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Akaisa muyedzo wacho, asi zvose zvairatidza mberi kugore ra1843 senguva iyo nyika yaifanira kugamuchira Muponesi wayo. Mamiriro avanhu panguva yokuuya kwokutanga kwaKristu akanga ava kudzokororwa zvino.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
UHaskell wayekhuluma ngoWilliam Miller ekhombe unyaka ka-1843 njengowokuBuya kwesibili kukaKristu, futhi uveza ukuthi izimo zokufika kokuqala zaphindwa ngesikhathi samaMillerite. UHaskell wayeqinisile, futhi uDadewethu White uyaqinisekisa ukuthi uMiller ngokwakhe wayemelwe nguJohane uMbhapathizi.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Senge Yohane Muṅwedzi a tshi ḓivhadza u ḓa ha u thoma ha Yesu nahone a lugisela nḓila u ḓa Hae, nga u ralo William Miller na avho vhe vha ṱangana nae vho ḓivhadza u ḓa ha vhuvhili ha Murwa wa Mudzimu.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel anocherekedzawo kuti panguva yenhoroondo yePergamo, (kereke yechitatu inomiririra kuwirirana kwechiKristu nekunamata zvifananidzo), nhoroondo yeSardisi, iyo kereke yechishanu, yakadzokororwa.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Kwakukho ixesha embalini yasePergamo xa ubuKristu babecinga ukuba ubuhedeni babufile; kodwa enyanisweni, inkolo eyayibonakala ngathi yoyisiwe, yayoyisile. Ubuhedeni obubhaptiziweyo bangena ebandleni. Ngeentsuku zaseSardiyo le mbali yaphindwa.” Stephen N. Haskell, *Story of the Seer of Patmos*, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis raive kereke yeReformation yakamuka ikapikisa nhema dzaSatani dzeupapa, asi basa ravo risati rapera, vakanga vatotanga kudzokera kuRoma. Vakafunga sezvakaitawo kereke yePergamo kuti upapa hwakanga hwafa, asi muchokwadi, hwakanga huchiri huripo. Haskell anozivisawo kuti pamusoro pekereke yevakasara panopenya “mwaranzi dzakaunganidzwa dzemazera ose akapfuura.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Kereke yokupedzisira iyi—vakasara—ichavhenekerwa nemwaranzi yakaunganidzwa yemazera ose akapfuura.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Handisi kureva kuti Haskell akaziva kuti nhoroondo inoenderera mberi inomiririrwa nemakereke manomwe yakazadzikiswawo munhoroondo yaIsraeri yekare, asi zvirokwazvo anosimbisa chokwadi ichocho paanonyora kuti “mwaranzi dzose dzakaunganidzwa dzenguva dzose dzakapfuura” “dzinopenya” pamusoro pe“kereke yokupedzisira.” Israeri yekare inobatanidzwawo mu“mwaranzi dze” “nguva dzakapfuura.” Uye kunyange hazvo achisimbisa misimboti inodiwa kuti munhu azive chiratidzo chemakereke manomwe munhoroondo yaIsraeri yekare, handina chokwadi kuti akaziva zvakadzama zvakadini kuenderana kunomiririrwa muzviratidzo izvozvo. Ndinovawo nechokwadi kuti haana kuziva chimwe chikamu chinotonyanya kukosha chenhoroondo dzinomiririrwa nemakereke manomwe, chikamu chatiri kutungamirira kwachiri.
We will address this truth in our next article.
Hili jambo la kweli tutalishughulikia katika makala yetu ijayo.