Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.
Tisati tataura nyaya yokuti chii chinonzi chokwadi, tinocherechedza kuti takatanga chidzidzo ichi nendima nhatu dzokutanga dzechitsauko chokutanga chaZvakazarurwa, uye shure kwaizvozvo tikawedzera chinyorwa pamusoro paEria. Zvimwe zvezvinangwa zvezvidzidzo izvi ndezvokuratidza basa reUnited States muuprofita, kuzarura shoko roZvakazarurwa zvaJesu Kristu, kuziva basa ravaporofita sezviratidzo zvavanhu vaMwari, uye kufunga pamusoro pezvinorehwa nokuti Jesu ndiye Arfa. Takaratidza kuti ndima nhatu dzokutanga dzaZvakazarurwa dzinobvumirana uye dzinoenderana nendima dzokupedzisira dzaZvakazarurwa, uye muzviitiko zvose izvi, pakutanga nepamagumo, Jesu anozvizivisa saArfa naOmega, mavambo namagumo, wokutanga nowokupedzisira.
We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.
Takashandisa nhaurirano pfupi pamusoro paEria muchidzidzo chechipiri kuitira kuratidza kuti ndima dzinovhura dzeBhaibheri dzinobvumirana nendima dzinovhara dzeTestamende Yekare neItsva dzose, uyezve kuti ndima dzinovhura dzeTestamende Itsvawo dzinobvumiranawo nekutanga kana nekuguma, nenzira ipi neipi yamungada kufunga nayo Bhaibheri, kungava serakazara rose kana kuti sezvikamu zviviri zveTestamende.
Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.
ලෝක ඉතිහාසය පුරාවටම දේවත්වය තමන්ගේ දේවස්වභාවය ක්රමානුකූලව අනාවරණය කිරීමට ක්රියා කර ඇති බව පිළිබඳ අවබෝධය වර්ධනය කිරීම අපි උත්සාහ කරන තවත් කරුණකි. එබැවින්, ගිවිසුම් ඉතිහාසය සම්බන්ධ බයිබලීය තේමාව තුළ කාලය ඉදිරියට යන විට, දෙවියන් වහන්සේ තම විවිධ නාමවල සංකේතවාදය තුළින් තම ස්වභාවය අඩියෙන් අඩියට තවත් තවත් ප්රකාශ කළ බව අපි සටහන් කර ඇත්තෙමු. සර්වබලධාරී දෙවියන් වහන්සේ ආබ්රහම් සමඟ කතා කළසේක; එම දෙවියන් වහන්සේම මෝසෙස් සමඟද කතා කළසේක; එහෙත් එතැන් පටන් තම නාමය යෙහෝවා ලෙස දැනගත යුතු බව මෝසෙස්ට දැනුම් දුන්සේක. අනතුරුව ක්රිස්තුස් වහන්සේ පැමිණි කල, දානියෙල්ගේ තුන්වන පරිච්ඡේදයේ බැබිලෝනියානු කෙනෙකු විසින් එම නාමයේ එක් ප්රකාශනයක් කර තිබීම හැර, පරණ ගිවිසුමේ නොදන්නා නාමයකින් උන්වහන්සේ තමන්ව හඳුන්වා දුන්සේක. යේසුස් වහන්සේ තමන් පියාණන්ගේ ඒකජ පුත්රයා බව හඳුනා දීම පමණක් නොව, එම විශේෂිත ගිවිසුම් ඉතිහාසය තුළ තමන්ව මනුෂ්ය පුත්රයා ලෙසද හඳුනා දුන්සේක. එසේම, දෙවියන් වහන්සේ ආරම්භක ඇඩ්වෙන්ටිස්ට් ව්යාපාරය සමඟ ගිවිසුමකට ඇතුළු වූ විට, මිලරයිට් ඇඩ්වෙන්ටිස්ම්ටද නාමයක් දුන්සේක.
“At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.
“මෙවන් කාලයකදී, අප අවසානයට මෙතරම් සමීපව සිටින විට, අපගේ ආචරණයෙන් ලෝකයට එතරම් සමාන විය යුතුද, එවිට මනුෂ්යයන් දෙවියන් වහන්සේගේ නාමයෙන් හඳුන්වන ජනතාව සොයා ගැනීමට නිෂ්ඵලව බලමින් සිටින ලෙස? දෙවියන් වහන්සේ විසින් තෝරාගත් ජනතාව ලෙස අපට විශේෂිත වූ ලක්ෂණ, ලෝකය දීමට ඇති යම් වාසියක් සඳහා කිසිවෙකු විසින් විකුණා දමනු ඇත්ද? දෙවියන් වහන්සේගේ ව්යවස්ථාව උල්ලංඝනය කරන අයගේ ප්රසාදය මහත් වටිනාකමක් ඇති දෙයක් ලෙස සලකනු ලබනවාද? ස්වාමීන් වහන්සේ තමන්ගේ ජනතාව ලෙස නම් කළ අය, මහත් “I AM” ට වඩා උසස් යම් බලයක් තිබෙන බව සිතනු ඇත්ද? අප සප්තම-දින අඩ්වෙන්ටිස්ට්වරුන් බවට අපව පත් කළ විශ්වාසයේ වෙන්කර හඳුන්වන කරුණු මකා දැමීමට අප උත්සාහ කරමුද?” Evangelism, 121.
The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.
Zina lililotolewa kwa Waadventista Wasabato lilitolewa na Bwana, na Dada White mara nyingi huwataja Waadventista kuwa watu wa Mungu waliopewa jina. “Waliopewa jina” humaanisha kuitwa kwa jina. Makanisa mawili pekee ambayo Dada White huyatambua kuwa watu wa Mungu waliopewa jina ni Israeli ya kale na Israeli ya kisasa.
Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.
لہٰذا، جیسا کہ ہم کتابِ مکاشفہ کے اپنے مطالعہ میں آگے بڑھتے ہیں، میں یہ تجویز کر رہا ہوں کہ وہ “نیا نام” جو اہلِ فِلَدِلفیہ پر ظاہر کیا جاتا ہے، اور جو ایک لاکھ چوالیس ہزار کے طور پر بھی ممثل کیے گئے ہیں، اُس نبوتی راز کا ایک بڑا حصہ ہے جو مہلتِ آزمائش کے بند ہونے سے ذرا پہلے کھولا جاتا ہے۔
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Anokunda ndichamuita shongwe mutemberi yaMwari wangu, uye haachazombobudimo zvakare; uye ndichanyora pamusoro pake zita raMwari wangu, nezita reguta raMwari wangu, iro Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu; uye ndichanyora pamusoro pake zita rangu idzva. Uyo une nzeve, ngaanzwe zvinoreva Mweya kumachechi. Zvakazarurwa 3:12, 13.
The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.
Ujumbe wa mwisho wa onyo ni ujumbe wa Ufunuo wa Yesu Kristo, nao ni ufunuo wa tabia Yake.
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.
“Avo vanomirira kuuya kweChikomba vanofanira kuti kuvanhu, ‘Tarirai Mwari wenyu.’ Mwaranzi yokupedzisira yechiedza chine ngoni, shoko rokupedzisira rengoni rinofanira kupiwa kunyika, ndiko kuzarurwa kwechimiro chaKe chorudo. Vana vaMwari vanofanira kuratidza kubwinya kwaKe. Muupenyu hwavo pachavo nomumaitiro avo vanofanira kuzivisa zvakavaitirwa nenyasha dzaMwari.” Christ’s Object Lessons, 415, 416.
We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.
Tine zvizhinji zvikuru zvokuwedzera muchinyorwa pamusoro paJesu seShoko, asi zvino tichazotora shoko rinoti “chokwadi.” Kunzwisisa “chokwadi,” uyewo shoko rokuti “chokwadi,” uyezve mavara anoshandiswa kuumba “shoko rechokwadi,” ndiko kunzwisisa chimiro chaKristu.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Naizvozvo Pirato akati kwaari, Saka uri mambo here? Jesu akapindura akati, Ndiwe unotaura kuti ndiri mambo. Ndakaberekerwa izvi, uye ndakauya munyika nokuda kwechikonzero ichi, kuti ndipupurire chokwadi. Mumwe nomumwe ari wechokwadi anonzwa inzwi rangu. Pirato akati kwaari, Chokwadi chii? Zvino wakati areva izvozvo, akabudazve akaenda kuvaJudha, akati kwavari, Handiwani mhosva maari kunyange imwe zvayo. Johane 18:37, 38.
The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.
Izwi rechiGiriki rakashandurwa richinzi “chokwadi” mundima iyi rinobva pashoko rechiHebheru, ririwo tsamba uye kunyange nhamba. Tsamba yokutanga yealfabheti yechiHebheru ndi “aleph.” Zvirokwazvo, tsamba mbiri dzokutanga dzealfabheti yechiHebheru ndi “aleph” na “beth,” uye dzinonyatsofanana zvikuru netsamba mbiri dzokutanga dzechiGiriki, idzo dzinoti alpha na beta. Pamwe chete dzinoita mudzi weshoko rokuti “alphabet.” Saka shoko rokuti “alpha” (rinobva patsamba yechiHebheru aleph) rinoshandiswa setsamba, seshoko, senhamba, uye zvakare serimwe ramazita mazhinji aJesu.
When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.
Pilate paakavhunza mubvunzo wokuti, “Chokwadi chii?” Jesu akanga atomuudza kuti chikonzero chaAkanga “auya munyika,” uyewo kuti chikonzero chaAkanga “aberekwa” chaiva chokupupurira “chokwadi.” Akawedzera achiti “mumwe nomumwe ari wechokwadi unonzwa” inzwi Rake.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Wabarikiwa ni yeye asomaye, na wao wayasikiao maneno ya unabii huu, na kuyashika yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:3.
TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.
CHOKWADI: G225—Kufuma ku G227; chokwadi: – chechokwadi, X zvirokwazvo, chokwadi, zvirokwazvo. G227—Kufuma ku G1 (sechidimbu chinoramba) neG2990; chechokwadi (sechisiri kuvanza): – chechokwadi, zvirokwazvo, chokwadi. G1; Α. Chine mavambo echiHebheru; tsamba yokutanga yearufabheti: nomufananidzo chete (kubva pakushandiswa kwacho senhamba) yokutanga. Arfa.
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.
Jesu akati kwaari, Ndini nzira, nechokwadi, noupenyu; hakuna munhu anouya kuna Baba, asi nokwandiri. Johani 14:6.
When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.
YESU paakati, “Ini ndini … chokwadi.” Aireva kuti iye aiva tsamba, nhamba, neshoko rinoreva tsamba arfa; uye shoko rokuti arfa, pamwe nenhamba arfa, zvose “chokwadi.” Mubhuku raDanieri, Kristu akazviratidza amene soMuvengeri anoshamisa, iro riri dudziro yeshoko rechiHebheru rinonzi “Palmoni,” iro rakashandurwa richinzi, “mutsvene wakati uyo wakataura,” muna Danieri 8.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Ipapo ne ndzi twa mukwetsimi un’we a vulavula, kutani mukwetsimi un’wana a byela mukwetsimi yoloye loyi a vulavuleke, a ku: “Ku ta va ku fika rini xivono xa gandzelo ra masiku hinkwawo ni xa ku tlula nawu loku tisaka rhumbi, xa ku nyikela vukwetsimelo ni vuthu leswaku swi kandziyeriwa ehansi hi milenge?” Kutani a ku eka mina: “Ku ta va ku fika emasikwini ya 2,300; kutani vukwetsimelo byi ta tlhela byi tengisiwa.” Daniele 8:13, 14.
That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.
Uyo “mutsvene wakati” ari pandima yegumi nenhatu ndi “Palmoni”—muverengi anoshamisa, kana muverengi wezvakavanzika. Ndima mbiri idzi ndidzo panobudiswa chiporofita chemakore 2300 pamwe chete nezviporofita zviviri zvemakore 2520. Makore 2300 anobata “nzvimbo tsvene,” uye zviporofita zviviri zvemakore 2520 zvinobata “hondo,” nokuti zvose nzvimbo tsvene nehondo zvaizotsikirirwa pasi neRoma. Chiporofita chemakore 2520 chinomirira kutsikirirwa pasi kwenzvimbo tsvene yaMwari navanhu vake. Zviporofita zvitatu zvakadzama, zvakabatana, zvakavakirwa panguva, panzvimbo chaiyo muBhaibheri umo Jesu anozvizivisa seMuverengi anoshamisa wezvakavanzika. Hazvisi chete kuti akasarudza ndima mbiri idzi kuti azvizivise saTenzi wenguva, asi ndima mbiri idzo dzaanozviratidza madziri dzinoratidza nguva yaaizopinda nayo musungano neIsraeri yemweya yemazuva ano, uye ndima mbiri idzodzo ndidzo zvakare hwaro nembiru yepakati yeAdventism.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“IBhayibhile eyayisithi, ngaphezu kwazo zonke ezinye, ibe yisiseko kwanangumqadi ophakathi wokholo lwe-Advent yayiyintetho ethi, ‘Kude kube ziintsuku ezingamawaka amabini anamakhulu mathathu; yandule ke ihlanjululwe ingcwele.’ [Daniel 8:14.]” The Great Controversy, 409.
At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.
Munguva yekuguma muna 1798, bhuku raDhanieri rakazarurwa, uye shoko remutumwa wekutanga rakapinda munhoroondo, richiratidza kuwedzera kwezivo yechiporofita kwakaitika munguva yeboka revaMillerite, iro raiva mavambo eSeventh-day Adventism. Apo bhuku raDhanieri rakazarurirwa vaMillerite, shoko rakabva kuna Palmoni—shoko renguva—rakanzwisiswa. Shoko raMwari harimbokundikani, uye nguva dzose rinobatanidza kuguma nemavambo. Naizvozvo, pakuguma kweAdventism pachava, pasina mubvunzo, nokuratidzwa kwehunhu Hwake, sezvazvakanga zvakaita munhoroondo yevaMillerite. Chokwadi ichi chakavakirwa pamavambo nekuguma kweAdventism, asi chakavakirwawo pahukama hwakataurwa pakati pebhuku raDhanieri nebhuku raZvakazarurwa. Dhanieri naZvakazarurwa zvinomirira bhuku rimwe chete, uye mukumiririra ikoko, ivo zvapupu zviviri, chokutanga chiri Dhanieri uye chokupedzisira chiri Zvakazarurwa.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.
“Emabhuku aDanieri neZvakazarurwa chinhu chimwe chete. Rimwe chiporofita, rimwe chizaruro; rimwe ibhuku rakaiswa chisimbiso, rimwe ibhuku rakazarurwa.” Seventh-day Adventist Bible Commentary, volume 7, 972.
Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.
Dhanieri na Zvakazarurwa mabhuku maviri ari bhuku rimwe chete, saizvozvo Bhaibheri riri bhuku rimwe rakakamurwa kuva Testamente Yekare neItsva, kana kuti kutanga nokuguma. MuZvakazarurwa chitsauko chegumi nerimwe, zvapupu zviviri zvinoratidzwa saMozisi naEria ndizvo Testamente Yekare neItsva.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Mayelana nofakazi ababili umprofethi uqhubeka athi: ‘Laba yizihlahla ezimbili zomnqumo, nezinti zezibani ezimbili ezimi phambi kukaNkulunkulu womhlaba.’ ‘Izwi lakho,’ kusho umhubi, ‘liyisibani ezinyaweni zami, nokukhanya endleleni yami.’ IsAmbulo 11:4; IHubo 119:105. Ofakazi ababili bamele imiBhalo yeTestamente Elidala neleTestamente Elisha.” The Great Controversy, 267.
Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).
Danieri na Johane ni mashahidi wawili ambao wote wawili waliteswa, wote wawili walichukuliwa mateka, wote wawili walipewa mstari ule ule wa historia ya unabii wa kuandika, wote wawili wakiwawakilisha wale mia moja arobaini na nne elfu, wote wawili wakiishi katika kipindi cha baada ya kuangamizwa kwa Yerusalemu, wote wawili wakiwa alama za kifo na ufufuo (Johane kutoka katika mafuta yaliyokuwa yakichemka na Danieri kutoka katika tundu la simba).
Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.
Daniyeli anaonesa ufunuo maalumu wa tabia ya Kristo, naye afanya hivyo katika aya mbili ambazo uvuvio huzitaja kuwa “nguzo kuu na msingi” wa kanisa la Waadventista Wasabato. Aya hizo mbili zilikuwa “jiwe la kilele,” jiwe la mwisho lililowekwa katika misingi iliyowakilishwa na kazi za William Miller. Jiwe hilo la kilele lilileta pamoja nalo ufahamu wa patakatifu pa mbinguni, sheria ya Mungu, Sabato, hukumu ya uchunguzi, na malaika watatu wa Ufunuo kumi na nne. Danieli ni mwanzo wa kitabu, Yohana ni mwisho.
John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.
Ukunyora kwa Yohana kuzagaragaza ihishurirwa ry’imico ya Kristo ku iherezo ry’Abadiventisime. Mu ntangiriro za Isirayeli ya none, Yihishuye nk’Umunyamibare w’igitangaza, Umuremyi w’ibintu byose birebana n’imibare; kandi ku iherezo rya Isirayeli ya none arimo Yihishura nk’Umumenyi w’indimi w’igitangaza. Ni We Muremyi wa byose birebana n’ururimi, haba imiterere y’ururimi, amategeko y’ikibonezamvugo, amagambo, ndetse n’inyuguti z’inyuguti zose. Yaremye itumanaho rikorwa n’amagambo, rigengwa n’amategeko y’ikibonezamvugo, ryaba iryanditse cyangwa irivuzwe, ryandikwa hakoreshejwe inyuguti zari igishushanyo cye; kandi ibirenze ibyo byose—ni We Jambo. Binyuze muri iryo Jambo ahindura Abalawodikiya b’impumyi kandi batiteguye akabagira Abafiladelifeya bejejwe.
Sanctify them through thy truth: thy word is truth. John 17:17.
Uvachenese kubudikidza nechokwadi chenyu; shoko renyu ichokwadi. Johani 17:17.
The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.
Ijambo ryahinduwemo ngo “kweza” risobanura guhindura icyera. Abo ibihumbi ijana na mirongo ine na bine bazaba bera, kandi bazaba bageze kuri iyo mimerere y’imico kubw’“ukuri,” cyangwa wakavuga uti, kubw’“ijambo” rye, kuko Yesu ari Jambo kandi ni we kuri.
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.
Kumayambiriro kwakanga kuine Shoko, uye Shoko rakanga riri kuna Mwari, uye Shoko rakanga riri Mwari. Iye uyu akanga ari kuna Mwari pakutanga. Zvinhu zvose zvakaitwa naye; uye pasina iye hakuna chinhu chipi nechipi chakaitwa chakaitwa. Johani 1:1–3.
Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.
Zindikirani kuti ichi ndi chinthu choyamba chimene Yohane analemba mu Uthenga wake Wabwino. Ndithudi, chikuyenderana ndi chinthu choyamba cholembedwa m’buku la Genesis. Chikuwonjezera pa umboniwo, pofotokoza momveka bwino kwambiri zimene zanenedwa mu Genesis 1.
In the beginning God created the heaven and the earth. Genesis 1:1.
Początkiem Bóg stworzył niebo i ziemię. Rodzaju 1:1.
The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.
Shoko rakashandurwa richinzi “Mwari” mundima yokutanga riri muchiuwandu, nokudaro richiratidza kubva pa“kutanga” chaipo kuti Mwari vanopfuura mumwe. “Pakutanga” muEvhangeri yaJohane, Shoko rakanga riri kuna Mwari uye rakanga riri Mwari. Uye Shoko ndiye akanga ari Musiki.
Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.
Yesu ndi Mawu, ndipo Iye anatulutsa Baibulo mwa kuphatikiza umulungu ndi umunthu—umulungu ukuimiridwa ndi Mzimu Woyera, ndipo umunthu uli mwa anthu amene analemba mawu a m’mabuku amene anayenera kutumizidwa ku mipingo. Choncho, Baibulo ndi kuphatikizana kwa umunthu ndi umulungu monga momwe zilili kwa Yesu. Baibulo, ngakhale panali kutengapo mbali kwa anthu a m’thupi ogwa, ndi lopatulika, ndipo anthu amene analilemba analinso opatulika.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Tinewo akati izwi rouporofita rakasimbisisa zvikuru; ramunoita zvakanaka kuriteerera, sechiedza chinopenya panzvimbo ine rima, kusvikira mambakwedza obuda, nenyeredzi yamangwanani yobudira mumwoyo menyu; muchiziva izvi kutanga, kuti hakuna chiporofita chipi nechipi choRugwaro chinobva mukududzirwa kwomunhu oga. Nokuti chiporofita hachina kumbouya kare nokuda kwokuda kwomunhu; asi vanhu vatsvene vaMwari vakataura vachifambiswa noMweya Mutsvene. 2 Petro 1:19–21.
Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.
Nangauli vaprofita vaive varume vatsvene, vakanga vachiri vanhu vakawa, nokuti vose vakatadza vakasashaiwa kubwinya kwaMwari. Kunyange zvakadaro, Bhaibheri mubatanidzwa wouMwari nouvanhu, uye itsvene, nokuti Shoko raMwari rakauya kuzoratidza muupenyu Hwake nomuShoko Rake rakanyorwa kuti uvanhu hwakabatanidzwa nouMwari hahutadzi. Chiri chokwadi pamusoro peBhaibheri ndichowo chokwadi pamusoro paKristu, nokuti Iye ndiye Bhaibheri.
Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.
Yesu akatora ku giti ciwe umubiri w’icaha kandi ntiyigeze akora icaha, gutyo atanga akarorero kerekana yuko ubumuntu buhujwe n’ubumana butakora icaha.
“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.
“Khandha ya Bhetlehema i nsha u bymjukut. Ha ka la buhrieh ia ‘ka jingjylliew jong ka jingriewspah jong ka jingstad bad ka jingtip jong U Blei.’ Rom 11:33. Ngi sngewphylla ha ka jingknia jong U Nongpynim haba U la bujli ia ka khet ha bneng da ka jaka bam jingbam, bad ia ka jingiatreilang bad ki angel kiba mane da ki mrad ha ka sem. Ka jingsarong briew bad ka jingshaniah ha lade ka ieng la pynrem ha ka jingdon ryngkat jong U. Hynrei kane ka long tang ka jingsdang jong ka jingpyndemrit phylla jong U. Kan jin da la long ka jingpynrit kaba jan bymjukut ia U Khun U Blei ban shim ia ka mariang briew, wat haba u Adam u dang ieng ha ka jingbymrem jong u ha Eden. Hynrei U Jisu U la pdiang ia ka jinglong briew haba la pyntlot ia ka jaitbynriew da saw hajar snem jong ka pop. Kum uwei-pa-uwei u khun jong u Adam U la pdiang ia ki jingmih na ka jingtrei jong ka hukum bah jong ka jingïoh pateng. Kaei kine ki jingmih la pyni ha ka histori jong ki tymmen pyrtha jong U ha ka pyrthei. U la wan bad kum kata ka jingïoh pateng ban bynta lang ia ki jingsngewsih bad ki jingpynshoi jong ngi, bad ban ai ha ngi ia ka nuksa jong ka jingim kaba khlem pop.” The Desire of Ages, 48.
Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.
Jesu ndiwo Shoko, uye Jesu pamwe neBhaibheri zvose zviri zviviri mubatanidzwa hwehunhu hwevanhu nehuMwari. Jesu paakaburitsa Bhaibheri mukati memazana amakore, akaisa mitemo mukati meBhaibheri kuti avo vachanzwa vanzwe. Mitemo inotonga Bhaibheri ndiyo zvakare hunhu hwochimiro chaKe.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Mu Bhuku ra Zvakazarurwa mabhuku ose eBhaibheri anosangana ndokugumira. Pano pane chinopedzisa bhuku raDanieri.” Mabasa avaApostora, 585.
The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?
Inzwi rokuti “complement” rinoreva kuunza chinhu pakukwana. Uchapupu hwaDanieri hunoperera muna Zvakazarurwa, zvichiita kuti uchapupu hwaDanieri huve mavambo uye Zvakazarurwa zvive magumo. Mavambo eZvakazarurwa anodzokororwa pamagumo eZvakazarurwa, uye mundima yokutanga yaDanieri chitsauko chokutanga mune hondo pakati paIsraeri chaiyo neBhabhironi chaiyo umo Bhabhironi rinokunda; asi pakupera kwenhoroondo yenguva yokuedzwa muna Danieri 11:45, 12:1, Bhabhironi romweya riri muhondo naIsraeri romweya, uye pakupedzisira, Bhabhironi rinokundwa uye Israeri inokunda. Sezvazvakaitika kuna Johani muna Zvakazarurwa, mavambo ouchapupu hwaDanieri anowirirana nemagumo ouchapupu hwake. Naizvozvo, chokwadi chii?
Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.
Siddhāntaya yana vacanaya viśvāsikayin piriśaka tamaṭa niwaradi yayi avabōdha karana dē handunvanneya. Ehi aramuna hō prayōjanaya Baibalayata hō Kriśtiyānitvayata pamanak simā novē. Kiyanu labana Kriśtiyānitvaya tulin, satya siddhāntavalata vada bōhō boru “siddhānta” atæyi kiyā hitanna puluvan; mandātmika Bābilōnaya vana pāpāsampradāyaya siyalu apirisidu hā pilikul sahagata kurullange kuḍuvak vana athara, ema kurullō naraka yayi nirūpayi karanu labannēya, eya sampradāyin visin boru siddhānta magin—nītīya avahās karā ætæyi kiyā—pavatvāgena, vasā dæmīmen yutuva. Namut satya siddhāntaya æta.
“The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.
“Pfungwa dzevaBheriya hadzina kudzikiswa nerusaruro. Vaive vakagadzirira kuongorora chokwadi chedzidziso dzaiparidzwa nevaapostora. Vakadzidza Bhaibheri, kwete nokuda kwekuda kuziva chete, asi kuti vadzidze zvakanga zvanyorwa pamusoro paMesia akanga avimbiswa. Zuva nezuva vakatsvakurudza zvinyorwa zvakafuridzirwa, uye sezvavaienzanisa Rugwaro neRugwaro, vatumwa vokudenga vaiva parutivi pavo, vachivhenekera pfungwa dzavo nokusimbisa mwoyo yavo.
“Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.
“Popote pale kweli za injili zinapotangazwa, wale wanaotamani kwa uaminifu kutenda yaliyo mema huongozwa katika uchunguzi wa Maandiko kwa bidii. Ikiwa, katika matukio ya mwisho ya historia ya dunia hii, wale ambao kwao kweli za kujaribu zinatangazwa wangefuata mfano wa Waberea, wakiyachunguza Maandiko kila siku, na kuyalinganisha na neno la Mungu ujumbe ulioletwa kwao, leo hii kungekuwa na idadi kubwa ya watu waaminifu kwa maagizo ya sheria ya Mungu, mahali ambapo sasa wako wachache kwa kulinganisha. Lakini kweli zisizopendwa za Biblia zinapowasilishwa, wengi hukataa kufanya uchunguzi huu. Ingawa hawawezi kukanusha mafundisho yaliyo wazi ya Maandiko, hata hivyo huonyesha kusita kwa hali ya juu kuyachunguza uthibitisho wanaopewa. Wengine hudhani kwamba hata kama mafundisho haya ni ya kweli kweli, haijalishi sana kama wayakubali au la mwanga huo mpya, nao hushikamana na hadithi za kupendeza ambazo adui huzitumia kuzipoteza nafsi. Hivyo akili zao hupofushwa kwa kosa, nao hutenganishwa na mbingu.”
“All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.
“Wose wabamunyinjwa ukuhambelana nokukhanya abakunikwe khona. INkosi ithumela amanxusa ayo anomyalezo wensindiso, kuthi labo abawuzwayo ibabeke icala ngendlela abaphatha ngayo amazwi ezinceku zayo. Labo abafuna iqiniso ngobuqotho bayakwenza uphenyo olunonophelo, ekukhanyeni kweZwi likaNkulunkulu, ngezimfundiso ezethulwa kubo.” Acts of the Apostles, 231, 232.
There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”
Kuna “mafundisho” ambayo ni “kweli za injili,” nayo yanapaswa kuchunguzwa. Baadhi yake, (ikiwa si yote,) ni “kweli za majaribio.” Sabato ni kweli ya majaribio iliyo rahisi kueleweka. Kuna mafundisho ya kweli na ya uongo. Baadhi ya mafundisho ya kweli huleta jaribu kwa wale wanaoyasikia. Pia kuna aina ya kweli iliyokusudiwa kwa kipindi fulani cha wakati. Kweli hizi huitwa “kweli ya wakati huu.”
“There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
“Mwarimo amazwiso mazhinji anokosha ari muShoko raMwari, asi icho boka rinoda zvino i‘chokwadi chiripo panguva ino.’ Ndakaona njodzi iri mukuti vatumwa vatsauke kubva pamisoro inokosha yechokwadi chiripo panguva ino, vachinamatira pazvidzidzo zvisina kurongwa kubatanidza boka nokuitsvenesa mweya. Satani pano achatora mukana wose unobvira kuti akuvadze basa.”
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“නමුත් ශුද්ධස්ථානය, දින 2300 සමඟ සම්බන්ධව, දෙවියන්වහන්සේගේ ආඥා සහ යේසුස්වහන්සේගේ ඇදහිල්ල යන මෙවන් විෂයයන්, අතීත ඇඩ්වෙන්ට් චලනය පැහැදිලි කිරීමටත්, අපගේ වර්තමාන ස්ථානය කුමක්දැයි පෙන්වා දීමටත්, සැක කරන්නන්ගේ ඇදහිල්ල ස්ථාපිත කිරීමටත්, මහිමාන්විත අනාගතයට නියතභාවය දීමටත් සම්පූර්ණයෙන්ම සුදුසුය. මේවාම දූතයන් වඩාත් රැඳී කතා කළ යුතු ප්රධාන විෂයයන් බව මම නිතර දැක ඇත්තෙමි.” Early Writings, 63.
Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.
Vaadventisti vanowanzoshandisa ndima iyi kuti vadzivise zvarinotaura chaizvo. Vanopikisa vachiti zvose zvinofanira kusimbiswa mumashoko edu e“chokwadi chiripo” inzvimbo tsvene, mazuva 2300, mirayiro, nokutenda kwaJesu. Vanotaura izvi kuti vadzivise izvo zvinotsanangurwa pamusoro pezvidzidzo izvi zvina.
The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”
Chinangwa cheidzi nhokwadi huru ina ndechokuti “dzakayereswa zvakakwana kuti dzitsanangure kufamba kweAdventi kwakapfuura uye kuratidze zvatakamira pazviri zvino, kusimbisa kutenda kwavanokahadzika, uye kupa chokwadi pamusoro peramangwana rinobwinya.” Idzi dzidziso ina dzechokwadi chiripo dzakarongerwa kuratidza kuti kutanga kweAdventismu (kufamba kweAdventi kwakapfuura) kunofananidzira kuguma kweAdventismu (chinzvimbo chedu chiripo zvino). Idzo dzidziso ina dzokutanga “dzakayereswa zvakakwana” kutsanangura musimboti wokuti kuguma kunofananidzirwa nokutanga. Maererano nendima iyi yokufemerwa, ichi ndicho “chokwadi chiripo” icho “boka rinoda zvino.”
Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.
VaIsraeri vekare ndiyo kutanga kwaIsraeri, uye Israeri yemazuva ano ndiyo magumo. Israeri yekare chaiyo yaimiririra nenzira yokufananidzira vanhu veSeventh-day Adventist kubva panguva yokuguma muna 1798, kusvikira pamutemo weSvondo. Kristu asati auya kekutanga, “chokwadi chiripo” chakanga chisingaonekwi neVaJudha, nokuti vakanga vari mapofu (veRaodhikia) nokuda kwokuvimba kwavo netsika namagariro avakagamuchira.
“We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.
“Tinoda kunzwisisa nguva yatiri kurarama mairi. Hatimboinyatsonzwisisi. Hatimboibatiki zvizere. Mwoyo wangu unodedera mukati mangu kana ndichifunga kuti tine muvengi wakadini wokurwisana naye, uye kuti hatina kugadzirira zvakanaka sei kusangana naye. Miedzo yavana vaIsraeri, nemafungiro avo nguva pfupi Kristu asati auya kokutanga, yakaratidzwa pamberi pangu kakawanda, kuti zvive mufananidzo unoratidza chimiro chevanhu vaMwari muchiitiko chavo pamberi pokuuya kwechipiri kwaKristu—kuti muvengi akatsvaka mukana wose wokutora kutonga kwepfungwa dzavaJudha, uye nhasi ari kutsvaka kupofumadza pfungwa dzavaranda vaMwari, kuti varege kugona kuona chokwadi chinokosha.” Selected Messages, bhuku 2, 406.
According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.
Zvichienderana nechirevo chedu chinotevera, vaJudha vakanga varasikirwa nokuona “chokwadi chokutanga chaMwari,” uye chokwadi ichocho chokutanga kuvaJudha chaiva nhoroondo yokusunungurwa kubva muEgipita. Nhoroondo yokusunungurwa ikoko ndiyo yakanga iri chokwadi chavo chokutanga; ndicho chokwadi chavakarayirwa kudzidzisa vana vavo muzvizvarwa zvavo zvose. Vakakundikana, sezvakaitawo Adventism. Kuti aise chokwadi pamberi pavaJudha vakanga vapofumadzwa, Jesu akaisa chokwadi mukati mehurongwa.
“In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.
“Munguva yo Muponesi, vaJudha vakanga vafukidza kwazvo mabwe anokosha echokwadi nemarara etsika nengano, zvokuti zvakanga zvisingabviri kusiyanisa chechokwadi nechenhema. Muponesi akauya kuzobvisa marara okutenda mashura nezvikanganiso zvakanga zvachengetedzwa kwenguva refu, uye kuisa mabwe anokosha eshoko raMwari mugadziriro yechokwadi. Ko Muponesi angaizoitei dai aizouya kwatiri zvino sezvaakauya kuvaJudha? Aizofanira kuita basa rakafanana rokubvisa marara etsika nemhemberero. VaJudha vakavhiringidzwa zvikuru paakaita basa iri. Vakanga varasikirwa nokuona chokwadi chokutanga chaMwari, asi Kristu akachidzosa kuti chionekwe zvakare. Ndiro basa redu kusunungura chokwadi chinokosha chaMwari kubva mukutenda mashura nomukukanganisa.”
“Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.
“චමත්කාරවත් සත්යයන් දෘශ්යයෙන් බැහැරව වළලා දමා ඇත; තවද දෝෂය සහ අන්ධශ්රද්ධාව නිසා ඒවායේ දීප්තිය හා ආකර්ෂණය මැකී ගොස් ඇත. යේසුස් දෙවියන්වහන්සේගේ ආලෝකය හෙළි කරයි, සහ සත්යයේ සුන්දර ප්රභාවය එහි සම්පූර්ණ දේවීය මහත්මභාවය සමඟ ප්රකාශ කරයි. අවංක අයගේ සිත් අතිශය ප්රශංසාවෙන් පිරෙයි. සත්යයේ මැණික් කැඳවාගෙන එවා ඔවුන්ගේ අවබෝධයට ප්රදර්ශනය කළ තැනැන්වහන්සේ වෙත, ඔවුන්ගේ හදවත් ශුද්ධ සෙනෙහසින් ආකර්ෂණය වේ.”
“The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.
“Wayuda waliielewa sehemu fulani ya kweli, nao wakafundisha sehemu fulani ya neno la Mungu; lakini hawakufahamu upana unaofika mbali wa sheria ya Mungu. Kristo aliondoa kabisa takataka za mapokeo, na akadhihirisha kiini halisi na moyo wa makusudi ya Mungu. Alipofanya hivyo, wakaghadhibika kupita kiasi kisichodhibitika. Wakaeneza taarifa za uongo kutoka mji mmoja hadi mwingine kwamba Kristo alikuwa akiibomoa kazi ya Mungu. Lakini wakati Yesu alipoyaondoa maumbo ya kale, alizisimamisha tena kweli za kale, akiziweka katika mfumo wa kweli. Alizilinganisha na kuziunganisha pamoja, akiufanya mfumo wa kweli kuwa mkamilifu na wenye uwiano. Hii ndiyo kazi ambayo Mwokozi wetu aliifanya; na sasa tufanye nini? Je, hatutafanya kazi kwa upatano na Kristo? Je, tutatawaliwa na maneno ya kusikia? Je, tutaruhusu mawazo yetu wenyewe kutuficha nuru ya Mungu? Inatupasa kusoma kwa makini, kusikia kwa ufahamu, na kuwafundisha wengine pia mambo tuliyojifunza. Yatupasa kuwa daima na njaa ya mkate wa uzima, daima tukitafuta maji yaliyo hai na theluji ya Lebanoni, ili tupate kuwaongoza watu kwenye maji yaliyo hai, yenye kuburudisha, ya Chemchemi ya kweli.” Review and Herald, June 4, 1889.
At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.
Pakuuya kwake kokutanga, Jesu “akamisazve zvokwadi dzekare, achidziisa muchimiro chehurongwa hwezvokwadi. Akadzifananidza uye akadzibatanidza pamwe chete, achiita hurongwa hwezvokwadi hwakakwana uye hwakarongeka zvakaenzana.” Jesu akashandisa nhoroondo yokutanga yeIsraeri yekare kuti amisazve zvokwadi dzekare, uye akazviita nokufananidza zvokwadi idzodzo (maererano nenyaya) uye nokudzibatanidza pamwe chete (zvakafanana, mutsara pamusoro pomutsara). Akazviita nechinangwa chokusunungura vaJudha patsika nemagariro avo uye patsika dzekutapuriranwa dzakanga dzavapofumadza. Nhoroondo iyoyo yakanga iri nhoroondo yokupedzisira yaIsraeri chaiyo.
Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.
Uadventisti buphindzaphindza umlando wekuphela kwa-Israyeli wasendvulo, futsi luhlaka lokufaka kulo liciniso kuze kususwe buphumphutse beLaodisiya besiko nemikhuba luyafezeka nyalo njengalapho Khristu asebentisana nemaJuda. “Emaciniso lamadzala” kumele afakwe “eluhlakeni” lweliciniso, kuze kuhlanganiswe imitfombolusito yesiprofetho naleminye imitfombolusito yesiprofetho, “umugca etikwemugca” ngekufanana, ngenhloso yekutsi mhlawumbe kukhululwe umLaodisiya ebuphumphutseni bakhe. Khristu usibonelo setfu, kuko konkhe.
There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.
Muna zvokwadi muBhaibheri dzinozivikanwa sedzidziso, uye “kune zvokwadi zhinji dzinoshamisa,” asiwo kune “chokwadi chiripo zvino” icho chiri “muedzo kuvanhu ve” “chizvarwa” chiri kurarama panguva inozarurwa chokwadi ichocho. Muchiporofita izvi zvinoitika muchizvarwa chechina cheAdventism, uye “chokwadi chiripo zvino” “chinova muedzo kuchizvarwa chino” hachina kuva muedzo kuzvizvarwa zvokutanga zveAdventism.
“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
“Mu Magwaro mune zvimwe zvinhu zvinonetsa kunzwisiswa, uye izvo, maererano nemashoko aPetro, vasingadzidzi navasina kutsiga vanozvitsaukiridza kuti vaparadzwe nazvo. Muupenyu huno, tingasagona kutsanangura zvinorehwa nechikamu chiri chose cheRugwaro; asi hapana pfungwa dzinokosha dzechokwadi cheupenyu nechiito dzichafukidzwa nechakavanzika. Kana nguva yasvika, mukutungamirira kwaMwari, yokuti nyika iedzwe pamusoro pechokwadi chenguva iyoyo, pfungwa dzavanhu dzichakurudzirwa noMweya Wake kutsvaka Magwaro, kunyange nokutsanya uye nomunyengetero, kusvikira batanidzo imwe neimwe yatsvakurudzwa ikabatanidzwa kuita ngetani yakakwana. Chokwadi chiri chose chine chekuita pakarepo neruponeso rwemweya chichaitwa chakajeka kwazvo zvokuti hapana anofanira kukanganisa kana kufamba murima.”
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
“Sezvatakatevera ketani yemashoko ouprofita, chokwadi chakazarurwa chenguva yedu chakaonekwa nokutsanangurwa zvakajeka. Tine mutoro pamusoro pemikomborero yatinofarira uye pamusoro pechiedza chinovhenekera nzira yedu. Avo vakararama muzvizvarwa zvakapfuura vaiva nomutoro pamusoro pechiedza chavaibvumidzwa kupenyekerwa nacho. Pfungwa dzavo dzakaedzwa pamusoro pezvikamu zvakasiyana zveMagwaro izvo zvakavaedza. Asi havana kunzwisisa zvokwadi dzatinonzwisisa isu. Vakanga vasina mutoro pamusoro pechiedza chavaisina. Vaiva neBhaibheri, sezvatinaro isu; asi nguva yokufumurwa kwechokwadi chakakosha chine chekuita nezviitiko zvokupedzisira zvenhoroondo yenyika ino iri munguva yezvizvarwa zvokupedzisira zvichararama panyika.
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.
“Zvakokwadi zvakakosha zvakagadzirirwa kuenderana nemamiriro ezvizvarwa sezvazvakavapo. Chokwadi chiripo zvino, icho chiri muedzo kuvanhu vezera rino, hachina kuva muedzo kuvanhu vezvizvarwa zvekare zvikuru. Dai chiedza chiri kutivhenekera zvino pamusoro peSabata yomurayiro wechina chakanga chakapiwa kuzvizvarwa zvekare, Mwari angadai akavabata vane mhosva pamusoro pechiedza ichocho.” Testimonies, vhoriyamu rechipiri, 692, 693.
For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.
Kuna wale ambao huenda wakataka kukana kwamba katika historia ya Uadventista kuna vizazi vinne; ningewaelekeza kwenye Meza za Habakuki. Njia iliyo rahisi sana ya kuelewa ukweli huu ni kwamba jina Laodikia linamaanisha watu waliohukumiwa. Mwanzo wa Uadventista ulitangaza kufunguliwa kwa hukumu, na mwisho wa Uadventista unatangaza kufungwa kwa hukumu. Kufungwa kwa hukumu kunatukia katika kizazi cha tatu na cha nne.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Usazviitira mufananidzo wakavezwa, kana chimwe chifananidzo chechinhu chipi nechipi chiri kudenga kumusoro, kana chiri panyika pasi, kana chiri mumvura iri pasi penyika; usazvikotamisa kwazviri, kana kuzvishumira; nokuti ini Jehovha Mwari wako ndiri Mwari ane godo, ndichiranga vana nokuda kwezvakaipa zvamadzibaba kusvikira kuchizvarwa chechitatu nechechina chevaya vanondivenga; uye ndichiitira nyasha kuzviuru zhevaya vanondida, vanochengeta mirairo yangu. Eksodho 20:4–6.
At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.
Pakupera kwekutonga, chizvarwa chokupedzisira cheAdventism yeLaodikia (vanhu vakatongwa) chichatongwa uye chicharutsirwa kunze kwemuromo waIshe, sezvakaitika kuna Israeri wekare pakuparadzwa kweJerusarema. Dzidziso dzeBhaibheri ichokwadi, uyezve kune chokwadi chinoedza, uyezve kune chokwadi chiripo. Chokwadi chiripo chinogara chiri chokwadi chinoedza, asi chinonyatsoratidza chokwadi chinoedza chakagadzirirwa zvikuru chizvarwa chiri kurarama panguva iyoyo. Asi chokwadi chaicho ndechokuti, zvinonyanya kuitika ndezvekuti chokwadi chipi nechipi chinobva muShoko raMwari chatinosarudza kuramba, chinobva chava chokwadi chinoedza icho chatangotadza.
Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.
Yesu ndi Mawu a Mulungu, ndipo Iye ndiye choonadi. Anauza Pilato kuti chifukwa chimene “anabwera” “m’dziko lapansi” chinali “kuchitira umboni choonadi,” ndiponso kuti aliyense amene anamva mawu Ake, “ndi wa choonadi.” Mawu akuti “choonadi” amene Pilato ndi Yesu analankhula amachokera ku liwu la Chiheberi limene limamasuliridwa kuti “choonadi” ndipo limapezeka ka zana limodzi ndi makumi awiri ndi kasanu ndi kawiri m’Chipangano Chakale. Liwu limenelo la Chiheberi (H571) limamasuliridwa m’Chingelezi m’njira zosiyanasiyana, koma m’Chipangano Chakale limamasuliridwa ka makumi asanu ndi awiri ndi awiri kuti “choonadi.” Ndi limodzi mwa mawu amene ali ndi mphamvu yozama kwambiri, pa magawo ambiri.
The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!
Izwi rakashandurwa richinzi “chokwadi” muTestamende Yekare rinoumbwa nemavara matatu echiHebheru, uye mumavara echiHebheru, vara rimwe nerimwe rine dudziro yaro pacharo; saka izwi rinoumbwa kubva mumavara acho rinosanganisa zvinorehwa nevara rimwe nerimwe kuti ribudise chirevo chakazara chezwi racho. Izwi rokuti “chokwadi” rinoumbwa nemavara matatu echiHebheru: vara rokutanga realfabheti yechiHebheru, vara riri pakati, uye vara rokupedzisira realfabheti yechiHebheru. “Chokwadi” muTestamende Yekare chinomiririrwa nevara rokutanga nerokupedzisira realfabheti, paine vara riri pakati!
This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.
Iyi ndiyo tsananguro yemutemo weBhaibheri unonzi “rule of first mention.” Nguva yokutanga panounzwa chidzidzo ndiyo inonyanya kukosha pakurehwa kweshoko, iro riri mbeu, uye rine DNA yose inodikanwa kuti ibereke nyaya yose yakazara. Chirevo chechipiri chinonyanya kukosha mu“rule of first mention” ndicho chirevo chokupedzisira, nokuti ipapo ndipo panosungirirwa pamwe chete nyaya dzose dzinomuka pakati pokutanga nokuguma. “MuRevelation mabhuku ose eBhaibheri anosangana uye anogumira,” uye Revelation ndiro bhuku rokupedzisira reBhaibheri.
The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.
Izwi rechiHebheru rinoreva kuti “chokwadi” ratiri kufunga rinotanga netsamba “Aleph,” tsamba yegumi nenhatu ndi “Mem,” uye tsamba yechimakumi maviri nembiri, inova yekupedzisira, ndi “Tav.” Zvirokwazvo, pane misiyano yakati kuti muzvirevo zvetsamba idzi zvichienderana nenyanzvi yemutauro yaunobvunza kuti ipe dudziro, asi zvirevo zvadzo zvakajairika zvinopa ruzivo rwakakosha zvikuru.
א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.
א (Aleph): Tsamba yokutanga yearufabheti yechiHebheru, uye inowanzobatanidzwa neumwechete, ichimiririra Uhumwari nezvisingaperi, ichifananidzira kubatana kuri pakati paMwari nezvisikwa.
מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.
מ (Mem): Herufi ya kumi na tatu ya alfabeti ya Kiebrania, na mara nyingi huhusianishwa na maji.
ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.
ת (Tav): Tsamba yekupedzisira yearufabheti yechiHebheru, uye inotakura zvarinoreva zvekuti “mucherechedzo” kana “chiratidzo.” Inowanzobatanidzwa nepfungwa yokupedzwa kana kuti “chisimbiso” chechisiko. MuHebheru yekare, tsamba Tav yakanga ine chimiro chemuchinjikwa.
The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.
Shoko rechiHebheru rakashandurwa richinzi “chokwadi” ratiri kufungisisa rine mavara matatu, ayo pamwe chete anomiririra vhangeri risingaperi. Sei? Izvi zvinoonekwa zviri nyore kana uchinzwisisa kuti mashoko evapfumbamwe vatatu ndiwo vhangeri risingaperi. Zvinozivikanwa nokuti dudziro dzemavara matatu aya dzinomiririra shoko revatumwa vatatu.
The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”
Mulumbe wa kutanga wa mu Kusokolola 14 amanyiska makani mabotu ga muyirayira, ndipo pamasinda wakuphalira charu chose kuti “wopeni Chiuta” na kumuchindika kwizira mu kumusopa Mlengi. Mazgu ghakulongosora (Aleph), kalata yakwamba pa zitala zitatu izo, ni agha: “Chiuta Wauzimu, wa Muyirayira, ndipo, pakuti ni Mlengi wa ŵanthu, ni Chiuta uyo ŵanthu ŵakwenera kumuwopa mwaulemu na kumusopa.”
Aleph represents the first angel’s message.
Aleph imela Mharidzo yengirozi yokutanga.
The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.
Ujumbe wa malaika wa pili huwaita watu watoke Babeli, huonyesha wakati ambapo Roho Mtakatifu anamwagwa, na hubainisha uasi wa Babeli. Ufafanuzi wa (Mem) unahusishwa na maji, (ishara ya kumwagwa kwa Roho), na ni herufi ya kumi na tatu ya alfabeti, idadi ya kumi na tatu ikiwa ishara ya uasi, hivyo kuibainisha Babeli. Mem inawakilisha ujumbe wa malaika wa pili.
The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.
Munyalelo wa chitatu ukuchenjeza anthu za kulandira chilembo cha chilombo, uku kusiyanitsa magulu awiri a opembedza ndi mkwiyo wa Mulungu. Tanthauzo la (Tav) nlakuti limaimira “chizindikiro,” (chizindikiro cha chilombo); limaimiranso chisindikizo cha chilengedwe (chisindikizo cha Mulungu). Kalatayo yokha ili ndi mawonekedwe a mtanda. Tav imaimira uthenga wa mngelo wachitatu.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.
“Chisimbiso chaMwari mupenyu, chinoiswa pahuma dzavanhu vake, chii? Chiratidzo icho ngirozi dzinogona kuverenga, asi kwete meso avanhu; nokuti mutumwa anoparadza anofanira kuona chiratidzo ichi chorudzikinuro. Pfungwa inonzwisisa yakaona chiratidzo chomuchinjikwa weKarivhari muvanakomana navanasikana vakagamuchirwa vaShe. Chivi chokudarika murayiro waMwari chinobviswa. Vakapfeka nguo yomuchato, uye vanoteerera uye vakatendeka kumirairo yose yaMwari.”
“The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.
“Ishe haizopembedzi avo vanoziva chokwadi kana vasingateereri mirairo Yake neshoko nemabasa.” Maranatha, 243.
The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.
Izwi lesiHebheru elihunyushwa ngokuthi “iqiniso” lakhiwe ngezinhlamvu ezintathu, ngayinye yazo inencazelo yayo uqobo. Lezo zincazelo ezintathu ziyizincazelo futhi zemiyalezo yezingelosi ezintathu. Futhi ziyizincazelo zomlayezo wengelosi yokuqala, ngokuba umlayezo wengelosi yokuqala wawungumlayezo ekuqaleni kobu-Adventisti, kanti umlayezo wengelosi yesithathu ungumlayezo ekupheleni kobu-Adventisti. Ngenxa yokuthi uJesu ubonisa ukuphela ngesiqalo, ingelosi yokuqala iphethe zonke izimpawu zendlela ezingokwesiprofetho zomlayezo wengelosi yesithathu. Ngokwenza kanjalo, incazelo yezinhlamvu ezintathu zesiHebheru iba yizimpawu, hhayi zomlayezo wengelosi yesithathu kuphela, kodwa futhi nezimpawu zomlayezo wengelosi yokuqala.
John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.
Johane mu Chivumbulutso akaudzwa kuti anyore zvinhu zvakanga zviripo panguva iyoyo, uye pakuita kudaro aizenge panguva imwe chete achinyorawo zvinhu zvaizovapo munguva yaizouya. Akanyora mavambo kuti aratidze magumo. Zvisina mubvunzo, vaSeventh-day Adventists vakaudzwa kuti vadzidze nokuzivisa shoko revaMillerite, iro riri shoko remutumwa wokutanga. Pakudzidza nokuzivisa zvokwadi idzodzo nenhoroondo iyoyo, tinenge tichizivisa shoko remutumwa wechitatu uye tichidzokorora nhoroondo yomutumwa wokutanga.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“ღმერთი არ გვაძლევს ახალ უწყებას. ჩვენ უნდა ვქადაგებდეთ იმ უწყებას, რომელმაც 1843 და 1844 წლებში სხვა ეკლესიებიდან გამოგვიყვანა.” Review and Herald, January 19, 1905.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.
“Mharidzo dzose dzakapihwa kubva muna 1840–1844 dzinofanira kuitwa dzine simba zvino, nokuti kune vanhu vazhinji vakarasikirwa nekwavanomira. Mharidzo idzi dzinofanira kuenda kumachechi ose.” Manuscript Releases, volume 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.
“Ukuri twakiriye mu 1841, ’42, ’43, na ’44 bugomba noneho kwigwa no gutangazwa.” Manuscript Releases, volume 15, 371.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Yambiro yasvika: Hapana chinhu chinofanira kubvumidzwa kupinda chingakanganisa hwaro hwerutendo hwatanga tichivakira pairi kubva panguva yakauya shoko muna 1842, 1843, na1844. Ini ndaiva mushoko iri, uye kubva ipapo ndagara ndakamira pamberi penyika, ndakatendeka kuchiedza icho Mwari akatipa. Hatina chinangwa chokubvisa tsoka dzedu pachikuva patakadzimiswa padziri apo zuva nezuva taitsvaka Ishe nomunyengetero wakasimba, tichitsvaka chiedza. Munofunga here kuti ndingasiya chiedza icho Mwari akandipa? Chinofanira kuva seDombo reNguva Dzose. Chave chichinditungamirira kubva panguva yachakapiwa.” Review and Herald, April 14, 1903.
The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.
Ujumbe wa malaika wa kwanza na historia ambayo ujumbe huo uliwasilishwa ndani yake vinafanana na kuieleza historia yetu ya sasa—kwa tahadhari fulani za kinabii. Historia hizo zote mbili pia zinawakilishwa na herufi tatu zilizotumiwa na Mtaalamu wa lugha wa Kiungu kuunda neno “ukweli.” Nalo neno “ukweli” linawakilisha injili ya milele.
The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.
Matey y’Aba-Milleri ku ntandaro y’UbwAdiventiste agereranya marayika wa mbere, kandi amateka yo ku iherezo ry’UbwAdiventiste agereranywa na marayika wa gatatu ni amateka abangikanye, ariko arimo itandukaniro runaka.
The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”
Ngirozi ya kwanza inatangaza kufunguliwa kwa hukumu, na ngirozi ya tatu inatangaza kufungwa kwa hukumu. Muundo wa kinabii ambao juu yake historia ya Uadventista ilijifunua ni mmoja na uleule, katika historia yake ya mwanzo na katika historia yake ya mwisho. Kila upande wa mwisho unaweza kuonyeshwa kufuata hatua tatu za wale malaika watatu wanapowasili katika historia. Nao wale malaika watatu pia ni zile herufi tatu. Kwa hiyo, mfuatano wa kinabii wa matukio katika pande zote mbili za Uadventista unategemea hatua tatu za wale malaika watatu, ambazo ni alama za njia ambazo pia zinawakilishwa na zile herufi tatu za Kiebrania zinazounda neno “kweli.”
Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.
Альфа — начало адвентизма, Омега — конец адвентизма, а буква посередине, будучи тринадцатой буквой, тем самым указывает на отступление адвентизма от его начала и до самого конца.
We are instructed about where God’s way is:
Siyafundiswa mayelana nokuthi indlela kaNkulunkulu ikuphi:
Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.
Indlela yakho, O Nkulunkulu, isendaweni engcwele; nguwuphi unkulunkulu omkhulu njengonkulunkulu wethu na? AmaHubo 77:13.
In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”
Muhepo twawana leswaku ndlela ya Xikwembu i magoza manharhu lawa fanaka ni marungula ya tintsumi tinharhu. Exivandleni, ku chava Xikwembu ku yisa munhu eku nyikeleni ka gandzelo ni le ku amukeleni ka ku lulamisiwa. Endhawini yo Kwetsima, ku kwetsimisiwa ku fanekiseriwa hi vutomi bya xikhongelo lebyi fanekiseriwaka hi alitari ya murhi wa nkoka, vutomi bya dyondzo lebyi fanekiseriwaka hi tafula ra swinkwa swa nkombiso, ni vutomi bya ntirho lebyi fanekiseriwaka hi swikhomela-swivoni. Endhawu yo Kwetsima ngopfu yi fanekisela vuavanyisi. Loko hi ri ni ku chava Xikwembu hilaha ku fanekiseriwaka hakona erunguleni ra ntsumi yo sungula, hi lava ku lulamisiwa ehansi ka xihambano, exivandleni. Loko hi lulamisiwile (hi endliwile lava lulameke) hi famba eku vuntshwa bya vutomi lebyi kwetsimisiweke (ku kula eku kwetsimeni) hilaha ku fanekiseriwaka hakona hi Ndhawu yo Kwetsima. Ndhawu yo Kwetsima yi fanekisela ntirho wa Mukriste hilaha wu endlaka hakona hi vaMillerite enkarhini wa rungula ra ntsumi ya vumbirhi leri heleketiweke hi Ndzandza wa le Xikarhi ka Vusiku. Loko hi lulamisiwile ni ku kwetsimisiwa, hi lunghisekerile vuavanyisi lebyi fanekiseriwaka hi Ndhawu yo Kwetsima ngopfu. Magoza manharhu ya muhepo, lama fanekiselaka, exikarhi ka swin’wana, marito manharhu ya tidyondzo ta vukhongeri—ku lulamisiwa, ku kwetsimisiwa, ni ku kwetsimisiwa eku kwetsimeni—naswona ma tlhela ma fanekisela marungula ya tintsumi tinharhu, naswona kunene ma tlhela ma fanekisela rungula ra ntsumi yo sungula, naswona kunene ma tlhela ma fanekisela maletere manharhu lama tirhisiwaka ku vumba rito leri nge “nchumu wa ntiyiso.”
In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”
Ka bakgotleng ya sehalalelo, re fitlhela dikgato tsotlhe tse tharo gape. Kgato ya ntlha ya go tsena mo sehalalelong e tshwanetse go supa kgato ya bofelo ya sehalalelo, fela jaaka moengele wa ntlha a tsamaisana le moengele wa boraro. Kgato ya ntlha mo bakgotleng ke go bolawa ga setlhabelo, mo go emelang tshiamiso. Kgato ya bobedi ke segopo sa tlhapiso, kwa mafura (boleo) a ntshiwang gone mme setlhabelo se itshekisiwa pele ga dikgato tsa bofelo. Metsi a segopo sa tlhapiso ke letshwao la kgato ya bobedi. Kgato ya boraro ke setlhabelo sa sebeso ka bosone, se se neng se tshwantsha Keresete mo sefapanong, kwa katlholo e neng ya diragadiwa gone. Dikgato tse tharo tse di tshwanang di mo kgatong ya ntlha ya sehalalelo, fela jaaka dikgato tse tharo tse di tshwanang di le mo molaetseng wa moengele wa ntlha. Molao-motheo wa alefa le omega o mo teng ga sehalalelo, fela jaaka o le mo melaetseng ya baengele ba bararo, fela jaaka o le mo ditlhakeng tse di bopang lefoko “boammaaruri.”
The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.
Unabii wa miaka 2300 una muundo uleule kabisa. Unabii huo ulianza kwa amri tatu, na ukafikia mwisho wake katika kuwasili kwa ujumbe wa malaika wa tatu tarehe 22 Oktoba, 1844. Unabii huo unaweka wazi mistari mitano ya kinabii, na historia iliyo mwanzoni mwa unabii wa miaka 2300 inawakilisha historia ya mwisho ya kila mmoja wa unabii huo mitano. Mwanzo na mwisho wa unabii kamili wa miaka 2300 una amri tatu, na unamalizika kwa jumbe tatu.
The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.
Kutanga kwechiporofita muna 457 BC kwakaitika munguva dzokutambudzika, uye kwakapa vaJudha mukana wokudzoka nokuvakazve temberi neguta. Zvinoenderana nechirevo ichocho, makore 49 gare gare, mushure mebasa rakatangwa muna 457 BC, rakapedzwa munguva dzokutambudzika. Kutanga kwamakore 49 kunoratidzira kuguma kwamakore 49.
457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.
457 BC inoratidza kutanga kwechiporofita chinoratidza kuzodzwa kwaKristu parubhabhatidzo rwake. Kuzodzwa kwake kwakaratidza kutanga kwebasa rake rokuunganidza vanhu pamwe chete kuti vave vagari veJerusarema Idzva, kwete reJerusarema Rekare, sezvakangoitawo Israeri yekare payakaunganidzwa kuti ivakezve Jerusarema chaiyo muna 457 BC.
457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.
457 BC යනු ක්රිස්තුස් වහන්සේ කුරුසියේ ඇණ ගසනු ලබන කාලය හඳුන්වා දෙන අනාවැකියේ ආරම්භය ද සලකුණු කරයි. සහෝදරි වයිට් කුරුසියේ ඉතිහාසය 1844 ඔක්තෝබර් 22 වන දින වූ මහත් බලාපොරොත්තුභංගය සමඟ සමපාත කරයි; එමෙන්ම ඇය රතු මුහුද හරහා ගමන් කළ ඉතිහාසයද එම මහත් බලාපොරොත්තුභංගය සමඟ සමපාත කරයි. 457 BC දී, රතු මුහුද අසල හෙබ්රෙව්වරුන්ට ඇති වූ බලාපොරොත්තුභංගයට, ඇඩ්වෙන්ටිස්වරුන්ගේ මහත් බලාපොරොත්තුභංගයට, කුරුසියේදී ගෝලයන්ට ඇති වූ බලාපොරොත්තුභංගයට, සහ 457 BC දී එස්රාට ඇති වූ බලාපොරොත්තුභංගයට සංකේතවත් වූ බලාපොරොත්තුභංගයක් තිබුණි.
“Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.
“Ezra akanga achitarisira kuti vazhinji vaizodzokera kuJerusarema, asi uwandu hwevakapindura kukokwa uhwu hwakanga huri hushoma zvinoodza mwoyo. Vazhinji vakanga vawana dzimba nenyika vakanga vasina chido chokuzvipira zvinhu izvi. Vaida kugadzikana nenyaradzo, uye vakanga vachigutsikana kwazvo nokusara kwavakanga vari. Muenzaniso wavo wakava chipingamupinyi kune vamwe avo, dai zvisina kudaro, vangadai vakasarudza kubatanidza mugove wavo navaya vakanga vachifambira mberi nokutenda.” Prophets and Kings, 612.
457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.
457 BC zvakare inoratidza kutanga kwechiporofita chinoratidza nguva iyo Israeri yekare yaizorambwa naMwari, uye evhangeri yaizoendeswa kuvaHedheni, zvichiratidza kupera kwenguva yakasarudzika yekunzwirwa nyasha yemakore 490 yakanga yakanyanyisa kupihwa Israeri yekare. Naizvozvo, 457 BC inoratidza kutanga kwenguva yavo yekunzwirwa nyasha, uye 34 AD inoratidza kupera kwenguva yavo yekunzwirwa nyasha, zvichifananidzira kuti nguva yekunzwirwa nyasha yeAdventism yakatanga muna 1844 uye inopera pamutemo weSvondo.
There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.
Kune humwe uporofita hushoma hwenguva hwemukati huri muuporofita hwemakore 2300, asi hwose hunotakura mucherechedzo waArufa naOmega. Kutanga kwahwo kunoratidza kuguma kwahwo.
It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.
Zvinokosha kucherechedza kuti Israeri yekare yakaitwa vachengeti vemurairo waMwari uye kuti Israeri yemazuva ano yakaitwa kwete chete vachengeti vemurairo Wake, asiwo vachengeti vezviporofita Zvake. Apo Ishe vakapinda musungano neIsraeri yekare, vakavaita vachengeti veMirayiro Gumi sezvayakanga yakanyorwa pamahwendefa maviri ematombo. Apo vakapinda musungano neIsraeri yemazuva ano munhoroondo yeMillerite, vakavaita vachengeti veshoko Ravo rechiporofita sezvarinomiririrwa pamahwendefa maviri aHabhakuki anomiririrwa nemachati epiyona e1843 na1850. Kutanga kweIsraeri yekare kunoratidza kutanga kweIsraeri yemazuva ano.
“The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.
“Ambuye adayitanira anthu Ake, Aisrayeli, ndi kuwasiyanitsa ndi dziko lapansi, kuti awapereke kwa iwo chisungiko chopatulika. Anawapanga kukhala osungiramo chilamulo Chake; ndipo anafuna kuti kudzera mwa iwo asunge pakati pa anthu chidziwitso cha Iye mwini. Kudzera mwa iwo kuunika kwa kumwamba kunayenera kuwunikira malo amdima a dziko lapansi, ndipo mawu anayenera kumveka akupempha anthu onse kutembenuka kuchoka ku kupembedza mafano kwawo, kuti atumikire Mulungu wamoyo ndi woona.
“Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.
“ටකේ දූතකමට හෙබ්රෙව්වරුන් විශ්වාසවන්තව සිටියා නම්, ඔව්හු ලෝකයේ බලවත් ජනතාවක් විය හැකිව තිබුණි. දෙවියන්වහන්සේ ඔවුන්ගේ ආරක්ෂාව වන්නේ ය; එසේම උන්වහන්සේ ඔවුන් සියලු අනෙකුත් ජාතීන්ට වඩා උසස් කරනු ඇත. උන්වහන්සේගේ බලය සහ සත්යය ඔවුන් මඟින් ප්රකාශ වන්නේ ය; සහ උන්වහන්සේගේ ප්රඥාවන්තත් පවිත්රත් ආණ්ඩුකරණය යටතේ, සියලුම රූපවාදී පූජා ක්රමවලට වඩා උන්වහන්සේගේ පාලනයේ උත්කර්ෂය දක්වන උදාහරණයක් ලෙස ඔව්හු ඉදිරියෙහි සිටිනු ඇත. නමුත් ඔව්හු දෙවියන්වහන්සේ සමඟ කළ ගිවිසුම රක්ෂා නොකළෝය. ඔව්හු අනෙකුත් ජාතීන්ගේ රූපවාදී ආචාර අනුගමනය කළෝය; එසේම, තම මැවුම්කරුවාගේ නාමය පොළොවෙහි ප්රශංසාවක් කරනවා වෙනුවට, ඔව්හු එය අවමානයට පත් කළෝය.”
“Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.
“Asi chinangwa chaMwari chinofanira kuzadzikiswa. Kuziva kuda Kwake kunofanira kuparidzirwa kunyika yose. Mwari akaunza ruoko rwekudzvinyirira pamusoro pevanhu Vake, akavaparadzira vari nhapwa pakati pendudzi dzamarudzi. Mukutambudzika vazhinji vavo vakapfidza kudarika kwavo, vakatsvaka Ishe. Naizvozvo, vapararira munyika dzavahedheni, vakaparadzira kuziva kwaMwari wechokwadi.”
“In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.
“Mu zuva rino, Mwari vakadana kereke Yavo, sezvavakadana Israeri yekare, kuti imire sechiedza panyika. Nedombo guru rinotsemura rechokwadi,—mashoko engirozi yokutanga, yechipiri, neyechitatu,—vakaparadzanisa vanhu kubva kumakereke uye kubva kunyika, kuti vavaunze mukuswedera kutsvene pedyo naVo. Vakavaita vachengeti vomutemo Wavo, uye vakavapa chokwadi chikuru chouprofita chenguva ino. Sezvakangoita zvirevo zvitsvene zvakapiwa Israeri yekare, izvi idura dzvene rinofanira kuziviswa kunyika.”
“Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.
“Chiporofita chinozivisa kuti mutumwa wokutanga aizozivisa shoko rake ku ‘rudzi rumwe norumwe, nehama, norurimi, navanhu.’ Yambiro yomutumwa wechitatu, iyo inoumba chikamu chemashoko mamwe chete aya matatu, uye iri shoko renguva ino, haizovi duku pakupararira kwayo. Mureza wakanyorwa kuti, ‘Mirairo yaMwari nokutenda kwaJesu,’ unofanira kusimudzwa kumusoro. Simba reshoko rokutanga nerokupiri rinofanira kuwedzerwa mushoko rechitatu. Muchiporofita rinoratidzwa richiparidzwa nenzwi guru nomutumwa anobhururuka pakati pedenga, uye richakwevera kutariswa kwenyika yose.
“The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.
“Kutyisidzira kunotyisa zvikuru kwakambotaurwa kuvanhu vanofa kunowanikwa mushoko remutumwa wechitatu. Zvirokwazvo icho chinofanira kuva chivi chinotyisa chinodzikisa hasha dzaMwari dzisina kusanganiswa netsitsi. Asi vanhu havana kusiyiwa murima pamusoro penyaya iyi inokosha; yambiro pamusoro pokunamata chikara nomufananidzo wacho inofanira kupiwa kunyika kutongwa kwaMwari kusati kwauya, kuti vose vazive chikonzero nei kutongwa ikoko kuchiuya, uye vave nomukana wokupukunyuka.” Signs of the Times, January 25, 1910.
The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.
Ukukhiqizwa kwamatafula amabili njengokugcwaliseka kwesahluko sesibili sikaHabakuki kwakuwukugcwaliseka kweziprofetho eziningana.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
Ndzi ta yima eku rindzeni ka mina, ndzi ti veka ehenhla ka xihondzo, kutani ndzi ta langutisisa ku vona leswi a nga ta swi vulavula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla xi va erivaleni emapatweni, leswaku loyi a xi hlayaka a ta tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, naswona a xi nga hembi: hambiloko xi hlwela, xi rindzele; hikuva xi ta fika hakunene, a xi nga hlweli.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Tilangeni, moya wakwe lowutiphakamisako awulungile kuye; kodvwa lolungile uyakuphila ngekukholwa kwakhe. Habakuki 2:1–4.
The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.
Kuumbwa kwa chati ya waanzilishi ya 1843 na chati ya waanzilishi ya 1850 kulikuwa utimizo wa unabii. Utafiti wa Majedwali ya Habakuki unatoa ushahidi wa kutosha kuhusu jambo hili. Hata hivyo, kifungu kilicho katika Habakuki kinatoa mchango muhimu katika hoja hii ya mjadala wetu.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Ndzi vonile leswaku chati ya 1843 yi kongomisiwile hi voko ra Hosi, naswona a yi fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha Yena a a lava hakona; leswaku voko ra Yena a ri ri ehenhla ka swona naswona a ri fihla xihoxo eka yin’wana ya tinhlayo, leswaku ku nga vi na loyi a nga xi vonaka, ku kondza voko ra Yena ri susiwa.” Early Writings, 74, 75.
After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.
Pemuva pa1843 Ishe akarayira kuti paitwe imwe chati, asi kuti chati yokutanga (1843) isashandurwa, kunze kwokunge kwaitwa nokufemerwa.
“I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Ndzi vone leswaku ntiyiso wu fanele ku endliwa wu va erivaleni ehenhla ka matafula, leswaku misava ni ku tala ka yona i swa Hosi, naswona tindlela leti lavekaka a ti fanelanga ku tsoniwa leswaku swi endliwa swi va erivaleni. Ndzi vone leswaku chati ya khale yi kongomisiwile hi Hosi, naswona a ku na ni xivumbeko xin’we xa yona lexi a xi faneleke ku hundzuriwa handle ka hi ku huhuteriwa. Ndzi vone leswaku swivumbeko swa chati a swi ri hilaha Xikwembu a xi swi rhandza ha kona, naswona voko ra Yena a ri ri ehenhla ka yona naswona a ri fihla xihoxo eka swin’wana swa swivumbeko, leswaku ku nga vi na loyi a xi vonaka ku fikela loko voko ra Yena ri susiwa.” Spalding and Magan, 2.
While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.
Paakagara na Hama Nichols (avo vakagadzira chati ya1850), panguva yavakanga vachigadzira chati iyoyo, Sista White vakati vakaona chati ya1850 muBhaibheri.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Ndzi vone leswaku Xikwembu a xi ri eku kandziyisweni ka chati hi Makwerhu Nichols. Ndzi vone leswaku a ku ri ni vuprofeta bya chati leyi eBibeleni, naswona loko chati leyi yi endleriwe vanhu va Xikwembu, loko yi ringanele un’we yi ringanele ni un’wana, naswona loko un’we a a lava chati leyintshwa leyi pendiweke hi xikalo lexikulu, hinkwavo va yi lava hi mpimo wolowo.” Manuscript Releases, volume 13, 359.
Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”
ஹபக்கூக்கிற்கு “தரிசனத்தை எழுதிவை; அதை பலகைகளின்மேல் தெளிவாகக் குறி” என்று கட்டளையிடப்பட்டது. ஹபக்கூக்கின் அந்த இரண்டு பலகைகள், தேவன் ஆத்வென்டிசத்தோடு உடன்படிக்கை செய்தபோது, தம்முடைய தீர்க்கதரிசனங்களின் பொக்கிஷக்காப்பாளர்களாக அவர்களை ஆக்கினதற்கான அடையாளமாக இருந்தன; இதுவே அவர் பண்டைய இஸ்ரவேலோடு உடன்படிக்கை செய்து, நியாயப்பிரமாணத்தின் இரண்டு பலகைகளையும், அந்த நியாயப்பிரமாணத்தின் பொக்கிஷக்காப்பாளர்களாக இருப்பதற்கான பொறுப்பையும் அவர்களுக்கு அளித்தபோதும் இருந்தது. ஆனால், தரிசனத்தைத் தெளிவாக்க வேண்டிய அந்த பலகைகளோடு தொடர்புடைய ஆராதகர்களில் இரு வகுப்புகளை ஹபக்கூக் சுட்டிக்காட்டுகிறார். ஒரு வகுப்பு, “தன் ஆத்துமா மேட்டிமையடைந்திருக்கிற”தும் “செம்மையில்லாத”துமாகியோர்; மற்றொரு வகுப்பு, “நீதிமான்” என்று அடையாளப்படுத்தப்படுகிறவர்களாகிய அவர்கள், “தன் விசுவாசத்தினால் வாழ்வான்” என்பவர்களாக இருக்கிறார்கள்.
The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:
Muktadha wa Habakuki unatambulisha kwamba wale waliohesabiwa haki wanaishi kwa imani inayojengwa juu ya Neno la kinabii, kama linavyowakilishwa na zile mbao mbili; na kwa hiyo wale ambao hawajahesabiwa haki wamezikataa mwanzo za Uadventista. Hoja ninayotaka kuwasilisha inategemea kifungu tulichokizingatia wakati fulani uliopita. Kinasema:
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Asi nyaya dzakadai senzvimbo tsvene, dzakabatana nemazuva 2300, mirayiro yaMwari uye kutenda kwaJesu, dzakanyatsokodzera kutsanangura kufamba kweAdvent kwakapfuura uye kuratidza kuti nzvimbo yedu yazvino chii, kusimbisa kutenda kwevanokahadzika, uye kupa chokwadi cheramangwana rinobwinya. Izvi, ndakagara ndichiona kazhinji, ndizvo zvaiva nyaya huru dzaifanira kugara dzichitsanangurwa navatumwa.” Early Writings, 63.
We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.
Tangochereongorora chokwadi zvina izvi zvose: nzvimbo tsvene, mazuva ane zviuru zviviri nemazana matatu, mirayiro yaMwari, nokutenda kwaJesu. Takaisa chokwadi zvina izvi zvose mukati mechimiro chechokwadi icho “chakaverengerwa zvakakwana kuti chitsanangure kufamba kwekutanga kweAdvent uye chiratidze kuti nzvimbo yedu yazvino chii.” Chimiro ichocho “murau wokutanga kutaurwa,” ndicho chisimbiso cheArfa naOmega, uye ndicho chimiro chechokwadi, nokuti shoko rokuti “chokwadi” rine chisimbiso chimwe chetecho sezvinoita chokwadi zvina zvose zvinozivikanwa se“chokwadi chiripo zvino,” icho chakagadzirirwa kutsanangura kutanga kweAdventism.
If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.
Kana pasina chimwewo, izvi zvinoreva kuti shoko rakashandurwa richinzi “chokwadi” ratiri kufungisisa ndiro hwaro hweevhangeri isingaperi, uye ndiro hwaro hweshoko reyambiro rokupedzisira, uye ndiro hwaro hweshoko remutumwa wechitatu, uye chikamu chikuru cheZvakazarurwa zvaJesu Kristu.
The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.
Ujumbe wa mwisho wa onyo, unaowakilishwa kama Ufunuo wa Yesu Kristo katika aya tatu za kwanza za Ufunuo sura ya kwanza, unashuhudiwa mara ya pili mwishoni mwa Ufunuo. Mwisho wa Ufunuo hushuhudia aya za kwanza za Agano la Kale na pia aya za mwisho za Agano la Kale. Kwa marejeo hayo manne inaweza kufahamika, kwa kutumia kanuni ya kimungu ya kuweka mstari wa unabii juu ya mstari wa unabii, kwamba ujumbe wa mwisho wa onyo unahusu uhusiano wa Muumba na viumbe Wake. Unahusu uwezo Wake wa uumbaji. Unahusu jinsi uwezo Wake wa uumbaji unavyowasilishwa kwa kanisa Lake. Unahusu sifa ya Uungu inayoutambulisha mwisho pamoja na mwanzo. Ni ujumbe unaowasili kabla tu ya kufungwa kwa muda wa rehema na zaidi. Unapozingatiwa kwa pamoja, unahusu uwezo wa Mungu wa uumbaji! Na kutajwa kwa kwanza kwa uwezo Wake wa uumbaji ni mwanzoni mwa Mwanzo 1, kuanzia aya ya kwanza hadi sura ya pili aya ya tatu.
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.
Pakutanga Mwari akasika denga nenyika. Nyika yakanga isina chimiro, uye isina chinhu; rima rakanga riri pamusoro pechiso chemvura yakadzika. Mweya waMwari wakafamba pamusoro pechiso chemvura.
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. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
Mulungu adati, “Kuwale kuvepo,” ndipo kuwale kwakavapo. Mulungu akaona kuwale kuti nkwaŵemi; ndipo Mulungu akapatula kuwale ku mdima. Mulungu akachema kuwale kuti Msana, ndipo mdima akawuchema kuti Usi. Ndipo kukaba mise, kukaca m’mawa, ili likaŵa dazi lakwamba.
And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.
Zvino Mwari akati, Ngakuve nedenga pakati pemvura, riparadzanise mvura nemvura. Mwari akaita denga, akaparadzanisa mvura yakanga iri pasi pedenga nemvura yakanga iri pamusoro pedenga; zvikaitika saizvozvo. Mwari akatumidza denga kuti Denga. Madekwana nemangwanani zvakava zuva rechipiri.
And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.
Vukati Xikwembu byi ku: “A mati lama nga ehansi ka matilo a ma hlengeletanisiwe endhawini yin’we, leswaku ku humelela misava yo oma.” Kutani swi va tano. Xikwembu xi thye misava yo oma vito ra Misava; naswona ku hlengeletana ka mati xi ku thye mavito ya Mawatle. Xikwembu xi vona leswaku swi swinene. Kutani Xikwembu xi ku: “A misava yi humesa byanyi, swimilana leswi endlaka mbewu, ni mirhi ya mihandzu leyi endlaka mihandzu hi mixaka ya yona, leyi mbewu ya yona yi nga endzeni ka yona, emisaveni.” Kutani swi va tano. Misava yi humesa byanyi, ni swimilana leswi endlaka mbewu hi mixaka ya swona, ni mirhi leyi endlaka mihandzu, leyi mbewu ya yona yi nga endzeni ka yona, hi mixaka ya yona. Xikwembu xi vona leswaku swi swinene. Kutani ku va nimadyambu, ku va nimixo: siku ra vunharhu.
And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.
Mwari akati, Ngakuve nezviedza mudenga rokumatenga kuti zvipatsanure masikati nousiku; uye ngazvive zviratidzo, nenguva dzakatarwa, namazuva, namakore; uye ngazvive zviedza mudenga rokumatenga kuti zvivhenekere panyika; zvikaitika saizvozvo. Mwari akaita zviedza zviviri zvikuru; chiedza chikuru kuti chitonge masikati, nechiedza chiduku kuti chitonge usiku; akaitawo nyeredziwo. Mwari akazviisa mudenga rokumatenga kuti zvivhenekere panyika, uye kuti zvitonge masikati nousiku, nokupatsanura chiedza nerima; Mwari akaona kuti zvakanga zvakanaka. Kukava manheru, kukava mangwanani, zuva rechina.
And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.
Uye Mwari akati, Mvura ngaibereke zvizhinji zvipenyu zvinofamba zvine upenyu, neshiri dzinobhururuka pamusoro penyika mudenga rakazaruka rokumatenga. Uye Mwari akasika zvikara zvikuru zvomugungwa, nechisikwa chipenyu chiri chose chinofamba, chakaberekwa nemvura zvizhinji, maererano norudzi rwacho, neshiri dzose dzinamapapiro, maererano norudzi rwadzo; uye Mwari akaona kuti zvakanga zvakanaka. Uye Mwari akazviropafadza, achiti, Berekai, muwande, muzadze mvura dzomumakungwa, neshiri ngadziwande panyika. Uye kwakava madekwana, kwakava mangwanani, zuva rechishanu.
And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. 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 1:1–2:3.
Mwari akati, Nyika ngaibudise zvisikwa zvipenyu maererano nemarudzi azvo, zvipfuwo, nezvinokambaira, nezvikara zvenyika maererano nemarudzi azvo; zvikaitika saizvozvo. Mwari akasika zvikara zvenyika maererano nemarudzi azvo, nezvipfuwo maererano nemarudzi azvo, nezvose zvinokambaira panyika maererano nemarudzi azvo; Mwari akaona kuti zvakanga zvakanaka. Mwari akati, Ngatiitei munhu nomufananidzo wedu, akafanana nesu; ngaatonge hove dzegungwa, neshiri dzedenga, nezvipfuwo, nenyika yose, nezvinhu zvose zvinokambaira panyika. Naizvozvo Mwari akasika munhu nomufananidzo wake amene; akamusika nomufananidzo waMwari; akavasika vari murume nomukadzi. Mwari akavaropafadza, Mwari akati kwavari, Berekai, muwande, muzadze nyika, muikunde; mutonge hove dzegungwa, neshiri dzedenga, nezvinhu zvose zvipenyu zvinofamba pamusoro penyika. Mwari akati, Tarirai, ndakupai miriwo yose inobereka mbeu, iri pamusoro pechiso chenyika yose, nemiti yose, umo mune chibereko chomuti chinobereka mbeu; izvi zvichava zvokudya zvenyu. Asi kuchikara chose chenyika, nokushiri dzose dzedenga, nokuzvinhu zvose zvinokambaira panyika, mazviri mune upenyu, ndapa miriwo yose mitema kuti ive zvokudya; zvikaitika saizvozvo. Mwari akaona zvinhu zvose zvaakanga aita, uye tarirai, zvakanga zvakanaka kwazvo. Madekwana akavapo, namangwanani akavapo, ndiro zuva rechitanhatu. Naizvozvo matenga nenyika zvakapedzwa, pamwechete nehondo yazvo yose. Pazuva rechinomwe Mwari akapedza basa rake raakanga aita; akazorora nezuva rechinomwe pabasa rake rose raakanga aita. Mwari akaropafadza zuva rechinomwe, akariita dzvene; nokuti nezuva iroro akazorora pabasa rake rose raakanga asika nokuita. Genesisi 1:1–2:3.
The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.
Iivesi letendlulile zimelela bufakazi bonkhe bendalo, tigcizelela kutsi livi laNkulunkulu linemandla ekudala.
Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.
Nyika yose ngaitye Jehovha; vagari vose venyika ngavadedere pamberi pake. Nokuti iye akataura, zvikaitika; akaraira, zvikamira zvakasimba. Mapisarema 33:8, 9.
The same creative power that made the world is employed by Christ to transform men.
Amangwe agaŵa ghakusonkheska agho ghakalenga charu ndigho Khristu wakugwiliskira ntchito pakusandura ŵanthu.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
“Enekgi yamasakusika eyetire ensi zonna okubeerawo eri mu kigambo kya Katonda. Ekigambo kino kiwa amaanyi; kizaala obulamu. Buli kiragiro kye kisuubizo; bwe kikkirizibwa okwagala, ne kikkirizibwa okuyingira mu mwoyo, kireeta wamu nakyo obulamu bw’Oyo Atalina kkomo. Kikyusa obutonde era kiddamu okutonda obulamu mu kifaananyi kya Katonda.
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.
“Maisha yanayotolewa hivyo hudumishwa vivyo hivyo. ‘Mwanadamu ataishi kwa kila neno litokalo katika kinywa cha Mungu’ (Mathayo 4:4).” Education, 126.
The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.
Kuyamburwa kwa Yesu Kristo kunotsinhira nzira inoburitswa nayo Shoko raMwari kuvanhu. Rinobva kuna Baba, richienda kuMwanakomana, kumutumwa, kumuporofita anorinyora pasi uye achiritumira kumachechi. Maitiro ekutaurirana akaiswa pachena pakutanga nekuguma kwebhuku raZvakazarurwa anoratidzwawo nemanera aJakobho ane vatumwa vachikwira nokuburuka pamanera. Anoratidzwawo nemipombi miviri yendarama yaZekariya inounza mafuta munzvimbo tsvene. Maitiro ekutaurirana pakati paMwari nomunhu inyaya yeuporofita hweBhaibheri, uye shoko rinotumirwa rine simba rokusika rakaita denga nenyika. Mumaitiro ekutaurirana ari muchitsauko chokutanga chaZvakazarurwa, zvinofanira kunzwisiswa kuti shoko rinopiwa kumachechi rine simba rokushandura muRaodhikia richimuisa muFiraderifia.
Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”
Kaya nokuti kana tichitarisa mavambo kana magumo eTestamende Yekare kana yeTestamende Itsva, mashoko acho ndeamamwe chete. Mwari vari kuparidza shoko rokupedzisira renyevero, uye rine simba rokusika raMwari kana richinzwiwa nokuchengetwa navanorinzwa. Shoko rinozadzisa izvi rakaiswa mukati mehurongwa hwoumwari hwaArfa naOmega. Mavambo, pakati, uye magumo. Mavara matatu echiHebheru anobatana kuti aumbe shoko rokuti “chokwadi” ndiwo vhangeri risingaperi, uye mavara acho nezvaanoreva, pamwe neshoko raanobereka kana abatanidzwa pamwe chete, zvinomiririra nheyo yacho uye naiyewo ari Arfa naOmega. Izvi zvinosimbisa simba rake rokusika. Mashoko matatu okupedzisira enyaya yokusika, rimwe nerimwe rinotanga nemavara matatu iwayo, muhurongwa hunoumba shoko rokuti “chokwadi.”
The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.
ටුවාලි කථාවේ අවසානය වන වචන තුන එකට එක්ව “සත්යය” යන වචනය සෘජුව ගොඩනඟන අකුරු තුනෙන් ආරම්භ වේ. එම පදයේ අවසාන වචන තුන අනුපිළිවෙළින් א (Aleph), מ (Mem), සහ ת (Tav) යන අකුරුවලින් ආරම්භ වේ. එම වචන තුන “දෙවියන්වහන්සේ,” “මැවූයේ,” සහ “කළේ” ලෙස පරිවර්තනය කෙරේ. අනුපිළිවෙළින් א (Aleph), מ (Mem), සහ ת (Tav) යන අකුරුවලින් ආරම්භ වන මේ වචන තුන, මැවීමේ කථාවෙහි පූර්ණත්වය හා පිළිවෙළ තවදුරටත් අවධාරණය කරයි. මේ රටාව හෙබ්රෙව් පාඨයේ සිත්ගන්නාසුලු භාෂාමය ලක්ෂණයක් ලෙස යුදෙව් විවරණකරුවන් විසින් සලකා ඇත.
The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.
Nhoroondo yokusikwa inotanga namashoko anoti “pakutanga,” uye inoguma namashoko matatu anomirira Arfa naOmega, kutanga nokuguma, wokutanga nowokupedzisira. Simba rokusika rinoratidzwa muuchapupu hwaGenesi rinotanga richiguma nechisimbiso chomudzidzi wemitauro anoshamisa.
The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.
Ekutanga kwechinhu kunoratidza kwekupedzisira kwechinhu ndiko kwakasimbiswa nomuprofita Johane apo, nokunyora zvaivapo panguva iyoyo, panguva imwe cheteyo akanga achinyorawo zvaizovapo.
The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.
Ujumbe wa mwisho wa onyo wa Eliya uliowakilishwa mwishoni mwa Agano la Kale unatambulisha kanuni iyo hiyo ya kinabii, katika muktadha wa msukosuko wa sheria ya Jumapili na mapigo saba ya mwisho yanayokaribia.
The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.
“Mutemo wokutanga kutaurwa” nezvose zvaunomiririra ndiwo “hwaro” hunofanira kuiswa “chokwadi chiripo” mukati mawo. Hwaro ihwohwo ndiwo “mutemo wokutanga kutaurwa,” uyo uriwo humwe hweunhu hwaMwari.
In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.
Mubhuku raDanieri, rinomiririra kutanga kweAdventism, uye mubhuku raZvakazarurwa, rinomiririra kuguma kweAdventism, tinowana kuwirirana kunoshamisa patinoritarisa maererano nenheyo yokuti chokutanga chinoratidza chokupedzisira. Bhuku raDanieri rinobudisa humwe hunhu hwaJesu parinoshandisa zita rokuti Palmoni, rinoreva muverengi anoshamisa wezvakavanzika. Danieri anozivisazve Jesu saMikaeri, mutumwa mukuru. Johani anoshandiswa kuita zvimwe chetezvo sezvakaitwa naDanieri, uye anozivisa kwete tenzi wemasvomhu, kana mutungamiri wavatumwa, asi tenzi womutauro. Kana tichifunga nezvaJesu setenzi wearufabheti, tinofanira kufunga nezve Mapisarema 119, chitsauko chakareba kupfuura zvimwe zvose muBhaibheri.
Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.
Pisarema 119 i-acrostic yetsamba remavara earufabheti, kureva kuti mabhii okutanga echikamu chimwe nechimwe chemavhesi masere anotanga nebhii rimwe chete. Muarufabheti yechiHebheru mune mabhii makumi maviri namaviri, saka kune zvikamu makumi maviri namaviri zvine mavhesi masere. Chikamu chimwe nechimwe chinotanga nebhii rearufabheti maererano nokutevedzana kwearufabheti, uye ipapo rimwe nerimwe remavhesi masere rakagoverwa kubhii iroro rinotanga nebhii iroro. Kune mavhesi masere pabhii rimwe nerimwe; naizvozvo mavhesi masere akawandwa nemabhii makumi maviri namaviri echiHebheru anoita mitsara zana namakumi manomwe nenhanhatu. Pisarema iri rinosimbisa kuteerera kuna Mwari, Mwari anova Mwari wehurongwa (ndokusaka paine chimiro cheacrostic), kwete wenyonganyonga.
Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:
Imwe nheyo huru inoonekwa muMapisarema 119 ichokwadi chakadzama chokuti Shoko raMwari rinokwanira pazvose. MuPisarema rose mune mazwi masere akasiyana anoreva Shoko raMwari: murayiro, zvipupuriro, zvirevo, mitemo, mirairo, kutonga, shoko, nezvisungo. Munenge mundima imwe neimwe, Shoko raMwari rinotaurwa. Mapisarema 119 anosimbisa kwete chete hunhu hweMagwaro, asiwo anosimbisa kuti Shoko raMwari rinoratidza hunhu chaihwo hwaMwari pachake. Cherechedzai zvimiro izvi zvaMwari zvinoratidzwa muMapisarema 119:
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Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
Kutonga kwakarurama (ndima 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
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Trustworthiness (verse 42)
Kuvimbika (ndima 42)
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Truthfulness (verses 43, 142, 151, 160)
Kuvimbika kuchokwadi (ndima 43, 142, 151, 160)
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Faithfulness (verse 86)
Kuvimbika (ndima 86)
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Unchangeableness (verse 89)
Kusasanduka (ndima 89)
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Eternality (verses 90, 152)
Umilele (mistari 90, 152)
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Light (verse 105)
Chiedza (ndima 105)
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Purity (verse 140)
Kuchena (ndima 140)
The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).
Sungano iyi inotanga nezvikomborero zviviri. “Vakaropafadzwa” ndevaya vane nzira dzisina chadzinoshoreka nadzo, vanorarama maererano nomurayiro waMwari, vanochengeta zvipupuriro zvake uye vanomutsvaka nomwoyo wavo wose. Izvi ndizvo zvidzidzo zvatinodzidziswa neSungano huru iyi. Shoko raMwari rakakwana kuti ritipe uchenjeri, ritidzidzise kururama, uye ritigadzirire basa rose rakanaka (2 Timoti 3:15–17).
Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.
Uye zvazvo, Mapisarema 119 chikamu chenyaya ichiri kusati yagadziriswa zvakajeka munyika yezvechitendero. Inobata nezvekuti ndeipi ndima iri pakati peBhaibheri uye kuti ndechipi chitsauko chiri pakati peBhaibheri. Kana ukatsvaga paindaneti, uchawana nharo dzakasiyana-siyana dzakatarisana nekuti uri kushandisa Bhaibheri ripi, nezvimwe zvakadaro. Dambudziko riripo pachinzvimbo chose chiri munharo iyi nderekuti tsananguro yepakati peBhaibheri, kungava kwendima kana kwechitsauko, inofanira kusarudzwa neMunyori weBhaibheri, kwete nomudzidzi kana mutsoropodzi weBhaibheri ari munhu.
The Bible teaches that there is a beginning and end to everything. To everything there is a season.
Bhaibheri rinodzidzisa kuti zvinhu zvose zvine mavambo nemagumo. Chinhu chose chine nguva yacho.
To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.
Ku zvinhu zvose kuna nguva yazvo, nenguva yechinangwa chiri chose pasi pedenga: nguva yokuberekwa, nenguva yokufa; nguva yokusima, nenguva yokudzura chakasimwa. Muparidzi 3:1, 2.
There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.
Pane nguva yokuberekwa, uye pane nguva yokufa, asiwo kune upenyu hunoitika pakati pokutanga nokuguma kwoupenyu hwedu. Kuberekwa inguva pfupi, sezvakangoitawo rufu. Upenyu ndihwo huri pakati, uye kazhinji hune nhoroondo yakawanda kwazvo yakabatana nahwo kupfuura nguva yokuberekwa kwedu nenguva yokufa kwedu.
The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.
Okuphakathi emthethweni othi “ukukhankanywa kokuqala” ngokuvamile kunobufakazi obuningi kakhulu kunokuqala nokugcina. Ukufuna ivesi elilodwa noma isahluko esisodwa eBhayibhelini bese kusichaza njengokuphakathi kuwukunganaki ubufakazi beBhayibheli, nakuba ukuqala nokuphela ngokuyisisekelo kuyizikhathi ezithile; okuphakathi ngokuvamile kuyisikhathi esithile eseluliwe. Yebo, ukuqala, ukuphela, nokuphakathi kuyovumelana, nakuba kaningi uphawu lwendlela olufanayo ekugcineni luyoba ukuphambana nokuqala.
Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.
Yesu alimtambulisha Yohana Mbatizaji kuwa ndiye Eliya, na wote wawili wanaonyesha mlolongo uleule wa matukio ya kinabii; lakini Eliya aliteswa na mwanamke mwovu (Yezebeli) ambaye alitaka kumtia Eliya gerezani na kumwua, lakini hakufanikiwa kamwe. Yohana, ambaye alikuwa ishara ya Eliya, alitafutwa na mwanamke mwovu (Herodia) ili afungwe gerezani na auawe, naye alifanikiwa. Eliya na Yohana ni alama zinazoweza kutumika kwa kubadilishana, lakini wana baadhi ya sifa za kinabii ambazo ni sifa zinazopingana, ingawa bado zinaenda sambamba. Eliya hakufa; Yohana alikufa. Kuelewa kwamba alama za kinabii zinazolingana mara nyingi huwa ni zilizo kinyume huruhusu wale wanaotaka kuona kwamba katikati ya Biblia ni Zaburi 118.
When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.
Pobudu wana taṅgveṭīma piḷibanda mūladharmaya api mehi nirūpaṇaya karamin sitina ākarayen yomu kala vita, Baibilaye madhyabhāgayē ārambhaya vana bavat api dakimu, eya vana Psalm 117 ya; eya Baibilayē koṭama adhyāyaya vana atara, vākya dekaḍa pamaṇin samanvita y. Eyaṭa pasu adhyāya 118 pæmiṇe, eya Baibilayē madhyaya y; adhyāya 118ṭa pasu pæmiṇenne 119 vana adhyāyaya yi, eya Baibilayē dīgama adhyāyaya vana atara, Baibilayē madhyabhāgayē avasānaya dā lakunu karayi. Adbhuta bhāṣāvidyāgnayā ārambhaya koṭama adhyāyayin lakunu karayi; ita pasuva avasānaya dīgama adhyāyayin lakunu karayi. E adhyāya deka paraspara viruddha adhyāya deka ki. Ārambhaya bījaya y; avasānaya nam sampūrṇayen mūka pakvū paḷamu peḷa vikasita vana sthānaya yi, ehi madhyaye pihitā æti siyalu sākṣi ekata bændī yati. Psalm 117 salakā balanna.
O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.
Aleluya, semua bangsa, pujilah TUHAN; semua suku bangsa, megahkanlah Dia. Sebab kasih setia-Nya besar atas kita, dan kebenaran TUHAN tetap untuk selama-lamanya. Aleluya. Mazmur 117:1, 2.
The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.
Izwi ratiri kufunga, rinoumbwa netsamba nhatu, rakashandurwa muchitsauko chechipiri richinzi “chokwadi,” uye rinomiririra kutanga kwepakati peBhaibheri, (pakati peBhaibheri iri Mapisarema 117–119). Kuguma kwepakati iko Mapisarema 119. Mapisarema 118 ndiwo pakati peiyo pakati. Mapisarema 118 akatsikirirwa pakati pechitsauko chipfupi kwazvo nechitsauko chakareba kwazvo muBhaibheri, uye icho chipfupi, chinova kutanga, chinoburitsa shoko rokuti “chokwadi,” rakasikwa netsamba nhatu dzinomiririra nhanho nhatu dzevhangeri risingaperi, uye ndidzo hwaro hwekunzwisisa chokwadi. Hwaro ihwohwo huri nheyo inomiririra chimiro chaKristu saArufa naOmega.
The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.
Kuguma kwapakati, kuri chitsauko 119, nhetembo yeacrostic yemaarufabheti yakaiswa pakati peBhaibheri, ichisimbisa mutauro unoshamisa. Kanokwana kana muchitsauko 119 shoko rimwe chetero rinodudzirwa richinzi chokwadi.
And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.
Wala usisichukue kabisa kinywani mwangu neno la kweli; maana nimezitumainia hukumu zako. Mstari wa 43.
Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.
Ukulunga kwakho kungukulunga okuphakade, nomthetho wakho uliqiniso. Ivesi 142.
Thou art near, O Lord; and all thy commandments are truth. Verse 151.
Wava pedyo, imi Jehovha; uye mirairo yenyu yose ichokwadi. Ndima 151.
Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.
Izwi renyu nderezvokwadi kubva pakutanga; uye chimwe nechimwe chezvitongo zvenyu zvakarurama chinogara nokusingaperi. Ndima 160.
Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”
Choonadi muvesi idzi mutemo wechiporofita cheBhaibheri unorondedzera kuguma kubva pakutanga, uye chokwadi chiri mumavesi acho ndechekuti Arufa naOmega vakaisa chisimbiso chavo pakati peBhaibheri, sezvavakaita pakutanga nepamagumo. Chisimbiso cheWokutanga neWokupedzisira ndicho “hwaro” hwekuburitsa shoko reyambiro rokupedzisira rengirozi yechitatu. Chikamu chokupedzisira chepakati chinosanganisira mavhesi mana anoshandisa shoko rakashandurwa richinzi “chokwadi,” kunyange zvazvo chirevo chechina chichingodudzirwa chete kuti “chechokwadi.” Chokupedzisira chezvokupedzisira zvemavhesi mana iwayo chinoratidza kuti “kubva pakutanga,” shoko racho “nderechokwadi.”
In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.
Pakutanga munyaya yokusika iri muna Genesisi chitsauko chokutanga nechokupiri, shoko rokuti “chokwadi,” kunyange risina kunyorwa zvakananga, rinomiririrwa mumashoko matatu okupedzisira enyaya yokusika; nokuti shoko rimwe nerimwe rinotanga netsamba dzinotevedzana, dzinoumba shoko rokuti “chokwadi.” Pakutanga pakanga pane Shoko, uye zvinhu zvose zvakasikwa naro, uye uchapupu hwokusika huri muna Genesisi hunotanga namashoko okuti, “Pakutanga,” uye hunopera namashoko matatu anomiririra zvokwadi dzinobatana neunhu hwaKristu uhwo muna Isaya hunotsanangurwa seuchapupu hwokuti ndiye Mwari mumwe chete oga.
The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.
Pakati pa Baibulo (Masalimo 117–119) payamba mu chaputala 117 pofotokoza choonadi chakuti chiyambi chimayimira mapeto kudzera m’kugwiritsa ntchito kwake mawu akuti “choonadi.” Mawuwa amapangidwa ndi zilembo zitatu zimene zimaimira uthenga wabwino wamuyaya ndi mauthenga a angelo atatu, ndipo zimazindikiritsa kutha kwa nkhani ya chilengedwe. Mapeto a pakati pa Baibulo ndi kuperekedwa kwa alifabeti imene Wodziwa zinenero wodabwitsa uja anapanga kuti akhazikitse kumvetsetsa kwakuti zimene zikuvumbulutsidwa tsopano zokhudza khalidwe Lake zikugwirizana ndi tanthauzo la mawu akuti chivumbulutso, pakuti Chivumbulutso cha Yesu Khristu ndi uthenga wopangidwa kuti uonetse mbali ina ya khalidwe la Khristu imene kufikira tsopano siinazindikiridwe mokwanira, ngati inazindikiridwapo konse. Chivumbulutsochi chikugwirizana ndi mizere ya mbiri ya pangano, pakuti mbiri ya pangano imaphatikizamo umboni wa kuyesayesa kwa Mulungu kudziwulula Yekha kudzera m’maina pamene His-story Yake inkafutukuka.
“The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.
“මහත් වූ ව්යවස්ථාවේ මූලධර්මයන්, එනම් දෙවියන්වහන්සේගේ ස්වභාවයේම මූලධර්මයන්, කන්ද මත ක්රිස්තුස්වහන්සේ පැවසූ වචන තුළ අන්තර්ගත වී ඇත. ඒවා මත ගොඩනඟන කවරෙකු වුවද, ඔහු ගොඩනඟන්නේ යුගයන්හි පර්වතය වූ ක්රිස්තුස්වහන්සේ මතය. වචනය පිළිගැනීමෙන් අපි ක්රිස්තුස්වහන්සේ පිළිගනිමු. තවද මෙසේ උන්වහන්සේගේ වචන පිළිගන්නෝ පමණක් උන්වහන්සේ මත ගොඩනඟමින් සිටිති. ‘මක්නිසාද තබා ඇති පදනම වන යේසුස් ක්රිස්තුස්වහන්සේ හැර වෙන කිසි පදනමක් කිසි මනුෂ්යයෙකුට තබා නොහැක.’ 1 කොරින්ති 3:11. ‘අපට ගැළවීම ලැබිය යුතු වන අහස යට මනුෂ්යයන් අතර දී ඇති වෙනත් කිසි නාමයක් නැත.’ ක්රියා 4:12. දෙවියන්වහන්සේගේ ප්රකාශනය වන, උන්වහන්සේගේ චරිතයේද, උන්වහන්සේගේ ව්යවස්ථාවේද, උන්වහන්සේගේ ප්රේමයේද, උන්වහන්සේගේ ජීවිතයේද ප්රකාශවීම වන වචනය වූ ක්රිස්තුස්වහන්සේ, ස්ථිරව පවතින චරිතයක් අපට ගොඩනඟිය හැකි එකම පදනමය.” Mount of Blessings, 148.
There is of course much more to address concerning this truth, but we will leave off here.
Chokwadi, pane zvimwe zvakawanda zvikuru zvinoda kutaurwa pamusoro pechokwadi ichi, asi tichagumira pano.