The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Uasi wa ndama wa dhahabu wa Haruni mwanzoni mwa Israeli ya kale, kwa kinabii unalingana na uasi wa Yeroboamu mwanzoni mwa makabila kumi ya ufalme wa kaskazini wa Efraimu. Historia hizi takatifu ni mfano wa uasi wa Uadventista mwaka 1863.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
Bila shaka kuna ushuhuda mwingine kuhusu mwaka 1863, lakini Haruni na mfalme Yeroboamu wanatoa ushuhuda unaowekwa juu ya historia ya mwaka 1863, na historia hizo zote zinaonyesha harakati ya mia arobaini na nne elfu, ambayo ni pembe ya Kiprotestanti, si tu katika siku za mwisho za ufalme wa sita wa unabii wa Biblia, bali hadi kufungwa kwa mlango wa rehema. Historia hizo pia zinashughulikia historia sambamba ya pembe ya Kirepublikani katika ufalme wa sita.
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
Kwa ujumla, ni ukweli mgumu sana kwa wale wanaoamini kwamba Kanisa la Waadventista wa Sabato ndilo mabaki ya watu wa Mungu mwishoni mwa dunia. Imani hiyo ni kosa letu la kwanza. Hakuna ushahidi wa kibiblia kwamba kanisa la Laodikia linawakilisha watu wanaoinuliwa kama bendera wakati wa mzozo wa sheria ya Jumapili. Kosa letu la kwanza ni kukubali dhana ya uongo kwamba ndivyo ilivyo. Ile bendera mwishoni mwa dunia inaundwa na wale waliotupwa nje na wanachama wa sinagogi la Shetani.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Naye atainua bendera kwa mataifa, atawakusanya waliofukuzwa wa Israeli, na kuwakusanya waliotawanyika wa Yuda kutoka miisho minne ya dunia. Isaya 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Ni Waadventista wa Laodikia ndio wanaowafukuza wale waliokusudiwa kuwa ishara.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Lisikieni neno la Bwana, ninyi mnaotetemeka kwa neno lake; ndugu zenu waliowachukia, waliowakutenga kwa ajili ya jina langu, walisema, Bwana na atukuzwe; lakini atadhihirika kwa furaha yenu, nao wataona aibu. Isaya 66:5.
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Wale walio kuinuliwa kama bendera hufukuzwa kwa ajili ya “jina” la Kristo. Jina linalozua chuki ni Alfa na Omega, kwa kuwa kanuni ya Alfa na Omega ndiyo inayoonyesha wazi ni nani ambaye Kanisa la Waadventista Wasabato linamwakilisha katika unabii wa Biblia. Mfano wa wanawali kumi unawakilisha Uadventista.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
"Mfano wa wanawali kumi katika Mathayo 25 pia unaonyesha uzoefu wa watu Waadventista." Pambano Kuu, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Mfano huo ulitimizwa mwanzoni mwa Uadventista, nao unatimizwa tena kwa kila herufi mwishoni.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
"Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Wanawali wapumbavu wanaoamka na kutambua kwamba hawana mafuta ni Walaodikia.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
Hali ya Kanisa inayowakilishwa na wanawali wapumbavu, pia huzungumziwa kama hali ya Laodikia. Review and Herald, Agosti 19, 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Mapambano ya wanawali wenye hekima, ambao pia wanawakilishwa kama Kanisa la Filadelfia, ni dhidi ya kanisa linalodai kuwa ni Wayahudi, lakini si Wayahudi.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Tazama, nitaleta hao wa sinagogi la Shetani, wasemao ya kuwa ni Wayahudi, nao si, bali wasema uongo; tazama, nitawafanya waje na kusujudu mbele ya miguu yako, wapate kujua ya kuwa nimekupenda. Ufunuo 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
Dada White anazungumzia mstari huu katika chapisho la kwanza kabisa baada ya kukata tamaa kuu.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
"Unafikiri kwamba wale wanaoabudu mbele ya miguu ya mtakatifu, (Ufunuo 3:9), hatimaye wataokolewa. Hapa inanibidi nitofautiane nawe; kwa kuwa Mungu alinionyesha kwamba kundi hili lilikuwa waliokiri kuwa Waadventista, waliokuwa wamerudi nyuma, na 'kumsulubisha upya Mwana wa Mungu kwao wenyewe, na kumtia aibu ya wazi.' Na katika 'saa ya majaribu,' ambayo bado haijaja, ya kuonyesha tabia ya kweli ya kila mtu, watajua kwamba wamepotea milele; nao wakiwa wamelemewa na uchungu wa roho, wataanguka miguuni pa mtakatifu." Neno kwa Kundi Dogo, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
Katika sura ya tano ya Isaya, wimbo wa shamba la mizabibu, ambao Kristo baadaye aliutumia, unatajwa kwa mara ya kwanza.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
Sasa nitaimba kwa mpenzi wangu wimbo wa mpenzi wangu kwa habari ya shamba lake la mizabibu. Mpenzi wangu alikuwa na shamba la mizabibu juu ya kilele cha kilima chenye rutuba tele; akalizungushia ua, akalitoa mawe yake, akalipanda mzabibu bora, akajenga mnara katikati yake, tena akachimba shinikizo la kusindika zabibu humo; akatarajia ya kuwa litazaa zabibu, likazaa zabibu mbovu. Na sasa, enyi wakaao Yerusalemu, na watu wa Yuda, hukumuni, nakuombeni, kati yangu na shamba langu la mizabibu. Lilikosa nini shamba langu la mizabibu nisilitendee? Mbona nilipotarajia ya kuwa litazaa zabibu, likazaa zabibu mbovu? Isaya 5:1-4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
Mfano, iwe katika Agano la Kale au Agano Jipya, unabainisha kwamba kanisa la Mungu limekataliwa na Mungu kwa kukataa kuzaa matunda ambayo liliinuliwa ili kuyazaa. Katika Isaya sura ya tano, mwishoni mwa mfano huo, adhabu ya shamba la mizabibu inabainishwa, na pia kuna ahadi ya kuinua bendera kwa mataifa. Ni wazi kwamba shamba la mizabibu si bendera.
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
Kwa hiyo hasira ya Bwana imewaka juu ya watu wake, naye ameunyoosha mkono wake juu yao, na amewapiga; na vilima vikatetemeka, na mizoga yao ilitapakaa katikati ya mitaa. Pamoja na hayo yote hasira yake haijaondoka, bali mkono wake bado umenyooshwa. Naye atakiinua ishara kwa mataifa walioko mbali, naye atawapigia mluzi kutoka miisho ya dunia; na tazama, watakuja kwa haraka upesi. Isaya 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Yesu alipoimba baadaye wimbo huo kama mfano, hitimisho lake lilikuwa thabiti vilevile.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Sikilizeni mfano mwingine: Kulikuwa na mwenye nyumba mmoja aliyepanda shamba la mizabibu, akalizungushia ua, akachimba shinikizo la kukamua divai ndani yake, akajenga mnara, akalikodisha kwa wakulima, akaenda nchi ya mbali. Wakati wa matunda ulipokaribia, akawatuma watumishi wake kwa wale wakulima wapokee matunda yake. Wale wakulima wakawakamata watumishi wake, wakampiga mmoja, wakamwua mwingine, na wakampiga kwa mawe mwingine. Tena akatuma watumishi wengine wengi kuliko wale wa kwanza; nao wakawatendea vivyo hivyo. Mwisho akawatuma mwanawe, akisema, Watamheshimu mwanangu. Lakini wale wakulima walipomwona yule mwana, wakasema wao kwa wao, Huyu ni mrithi; njooni tumwue, tuutwae urithi wake. Wakamkamata, wakamtupa nje ya shamba la mizabibu, wakamuua. Basi, bwana wa shamba la mizabibu atakapokuja, atawafanya nini wale wakulima? Wakamwambia, Atawaangamiza vibaya wale watu waovu, na kulikodisha shamba lake la mizabibu kwa wakulima wengine watakaomletea matunda kwa majira yake. Yesu akawaambia, Je, hamkusoma katika Maandiko, Jiwe walilolikataa wajenzi, hilo limekuwa jiwe kuu la pembe; jambo hili limetokana na Bwana, nalo ni la ajabu machoni petu? Kwa hiyo nawaambia, Ufalme wa Mungu utaondolewa kwenu, ukapewa taifa linalozalisha matunda yake. Na yeyote aangukaye juu ya jiwe hili atavunjika; lakini likimwangukia mtu yeyote, litamsaga kuwa mavumbi. Nao wakuu wa makuhani na Mafarisayo waliposikia mifano yake, wakaelewa kwamba alikuwa akisema juu yao. Mathayo 21:33-45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Kanisa la Waadventista wa Sabato la Laodikia si ile bendera inayoinuliwa. Shamba la mizabibu katika siku za mwisho, ambalo limewakilishwa kwa mfano na Israeli ya kale, ni Kanisa la Waadventista wa Sabato la Laodikia, lakini kutakuwepo taifa linalozaa matunda yanayostahili kuitwa malimbuko, ambayo ndiyo mia arobaini na nne elfu.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Hawa ndio wale ambao hawakujitia unajisi kwa wanawake; kwa maana ni wanawali. Hawa ndio wale wamfuatao Mwanakondoo popote aendapo. Hawa walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwanakondoo. Ufunuo 14:4.
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
Wakiwa kama bendera, Mwenye Shamba atawatumia kuingiza mavuno ya mwisho. Kanisa la Waadventista Wasabato la Laodikia ndilo shamba la mizabibu lililokataa jiwe la msingi la "mara saba" za Musa. Tangu wakati huo kulikuwa na mteremko wa hatua kwa hatua kuelekea giza nene zaidi na zaidi. Bendera hiyo itakuwa "mzizi wa Yese." Mzizi wa Yese, yaani Daudi, unawakilisha kweli ya mwisho kabisa ambayo Yesu aliwasilisha kwa Wayahudi waliokuwa wakibishana katika historia yake. Ni ishara ya kanuni ya Alfa na Omega, ambayo wakulima wasio waaminifu wa Israeli ya kale na ya sasa wanakataa kuielewa.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Na siku ile kutakuwapo shina la Yese, litakalosimama kuwa ishara ya watu; Mataifa watalitafuta; na raha yake itakuwa ya utukufu. Isaya 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
Dada White na James White wanaeleza kwa uwazi kwamba kufikia mwaka 1856 harakati hiyo ilikuwa imeingia katika hali ya Laodikia; hivyo ni lini anabainisha kwamba iliwahi kuukubali ujumbe kwa Walaodikia? Hakuwahi kufanya hivyo. Kosa letu la kwanza ni kukubali dai kwamba Kanisa la Waadventista Wasabato limekuwa kanisa lenye ushindi lilipokuwa likipitia historia yake. Ni kinyume chake kabisa. Tukikubali msingi huo wa kwanza ulio makosa, macho yetu hufumbwa kwa ukweli wa kinabii unaofundisha vinginevyo. Kwa mfano, Dada White mara kwa mara anaonyesha kwamba historia ya Israeli ya kale ya kihalisia inaakisi uzoefu na historia ya Israeli ya kisasa ya kiroho. Mara nyingi anapolitaja Israeli ya kale kuwa mfano wa Israeli ya kisasa, wakati huohuo ananukuu kauli maarufu ya mtume Paulo kuhusu ukweli huo huo.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Sasa mambo haya yote yalitokea kwao kuwa mifano: nayo yameandikwa kwa ajili ya maonyo yetu, ambao miisho ya ulimwengu imetufikia. 1 Wakorintho 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Katika aya ya kumi na moja, Mtume Paulo anatoa muhtasari wa aya kumi zilizotangulia.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
Zaidi ya hayo, ndugu, sitaki mkose kufahamu kwamba baba zetu wote walikuwa chini ya wingu, na wote wakapita baharini; na wote wakabatizwa kwa Musa katika lile wingu na katika ile bahari; na wote wakala chakula kilekile cha kiroho; na wote wakanywa kinywaji kilekile cha kiroho; kwa kuwa walikunywa kutoka katika ule Mwamba wa kiroho uliowafuata; na ule Mwamba alikuwa Kristo. Lakini Mungu hakupendezwa na wengi wao; maana waliangamizwa jangwani. Basi mambo haya yalikuwa mifano kwetu, ili tusitamani mabaya, kama wao walivyotamani. Wala msiwe waabudu sanamu, kama baadhi yao walivyokuwa; kama ilivyoandikwa, Watu waliketi ili kula na kunywa, wakasimama ili kucheza. Wala tusizini, kama baadhi yao walifanya, wakaanguka siku moja elfu ishirini na tatu. Wala tusimjaribu Kristo, kama baadhi yao walimjaribu pia, wakaangamizwa na nyoka. Wala msinung’unike, kama baadhi yao walinung’unika, wakaangamizwa na mwangamizi. 1 Wakorintho 10:1-10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Paulo na Dada White hawatumii Israeli ya kale kama mfano wa watu washindi na wenye haki. Kinyume chake kabisa. Paulo anatoa muhtasari wa ile mistari kumi ya kwanza katika mstari wa kumi na moja, kisha katika mstari unaofuata anaeleza funzo ambalo historia ya Israeli ya kale inapaswa kufikisha kwa wale watakaoona.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Kwa hiyo, yeye anayedhani kuwa amesimama na aangalie asianguke. 1 Wakorintho 10:12.
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
Israeli ya kale inatoa mfano wa watu waliokuwa wameitwa na Mungu, wakaongozwa na Mungu, wakitimiza unabii wa Mungu na wakaasi dhidi ya Mungu katika kila hatua, na hatimaye wakamsulubisha Muumba wa mbingu na nchi! Waadventista hawana tatizo kukiri ukweli huu kuhusu Israeli ya kale, lakini mara chache huruhusu onyo lililokusudiwa kupenya upofu wao wa Laodikia. Wanaweza kunukuu vifungu ambamo Dada White analitambulisha kanisa kama mboni ya jicho la Mungu, nalo kweli ni hivyo, lakini upendo wa Mungu kwa watu Wake haufuniki hali yao halisi. Wale awapendao, huwakemea na kuwaadibu. Ingawa kanisa la Mungu ni mboni ya jicho la Mungu, Yesu aliueleza kwa uwazi kabisa uhusiano Wake na hiyo mboni, mboni Yake.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
Ee Yerusalemu, Yerusalemu, uwauaye manabii, na kuwapiga kwa mawe wale waliotumwa kwako; ni mara ngapi nalitaka kuwakusanya watoto wako pamoja, kama kuku akusanyavyo vifaranga vyake chini ya mbawa zake, nanyi hamkutaka! Tazama, nyumba yenu mmeachiwa ukiwa; na kwa hakika nawaambia, hamtaniona, hata itakapokuja wakati mtakaposema, Amebarikiwa ajaye kwa jina la Bwana. Luka 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
Maswali yanapaswa kuulizwa, "Je, Yesu kweli anaonyesha mwisho kwa kutumia mwanzo? Je, Israeli ya kale kweli inaonyesha mfano wa Israeli ya kisasa?" Tatizo la Israeli ya kale katika historia yao yote lilikuwa kwamba waliamini kuwa urithi wao ulithibitisha kwamba wao ni watu wa Mungu, na hivyo kwamba hawangeweza kuwa kitu chochote kingine isipokuwa watu wa Mungu. Ndiyo maana katika siku za Yeremia walidai kuwa wao ni hekalu la Bwana.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Neno lililomjia Yeremia kutoka kwa Bwana, likisema, Simama katika lango la nyumba ya Bwana, ukatangaze huko neno hili, na useme, Lisikieni neno la Bwana, enyi wote wa Yuda, mnaoingia kwa malango haya kumwabudu Bwana. Hivi ndivyo asemavyo Bwana wa majeshi, Mungu wa Israeli, Rekebisheni njia zenu na matendo yenu, nami nitawafanya mkakaa mahali hapa. Msitumainie maneno ya uongo, mkisema, Hekalu la Bwana, Hekalu la Bwana, Hekalu la Bwana, haya ndiyo. Yeremia 7:1-4.
This very same delusion was also emphasized by John the Baptist.
Imani ile ile potofu ilisisitizwa pia na Yohana Mbatizaji.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
Nao walibatizwa naye katika Yordani, wakikiri dhambi zao. Lakini alipoona Mafarisayo na Masadukayo wengi wakija kwenye ubatizo wake, akawaambia, Enyi kizazi cha nyoka, ni nani aliyewaonya kuikimbia ghadhabu ijayo? Basi zaeni matunda yanayostahili toba; wala msiseme mioyoni mwenu, Tuna Ibrahimu kuwa baba yetu; kwa maana nawaambia, Mungu aweza kutoka katika mawe haya kumwinulia Ibrahimu watoto. Na sasa pia shoka limewekwa kwenye mizizi ya miti; basi kila mti usiozaa tunda jema hukatwa na kutupwa motoni. Mathayo 3:6-10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Ule ule uelewa ulio potoka miongoni mwa Waadventista unaowakilishwa na kauli “Sisi ni hekalu la Bwana,” na kwamba sisi ni “uzao” wa kiroho wa Ibrahimu, ndiyo dhihirisho kuu la upofu wa Laodikia.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
Mungu hutuma wajumbe kuwaambia watu wake kile wanachopaswa kuwa na kufanya ili kutii sheria zake za haki; ambazo mtu akizifanya, ataishi kwa hizo. Wanapaswa kumpenda Mungu kupita vyote, wasiwe na miungu mingine mbele zake; na wanapaswa kumpenda jirani yao kama nafsi zao, wakimtendea kama vile wangependa awatendee wao.
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
Si hata nukta moja ya sheria takatifu ya Mungu inapaswa kuchukuliwa kwa wepesi au kwa dharau. Wanaokiuka “Hivi asema Bwana” husimama chini ya bendera ya mkuu wa giza, wakiwa katika uasi dhidi ya Muumba wao na Mkombozi wao. Wanadai ahadi zilizotolewa kwa watiifu, wakisema, Hekalu la Bwana, hekalu la Bwana, sisi ni, ilhali wanamdhalilisha Mungu kwa kupotosha tabia Yake, kwa kufanya yale yale aliyowaambia wasifanye. Wanaweka kigezo ambacho Mungu hakukitoa. Mfano wao unapotosha, ushawishi wao unaharibu. Si nuru ulimwenguni, kwa kuwa hawafuati misingi ya haki.
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
Wanadamu hawawezi kuonyesha usaliti mkubwa zaidi dhidi ya Mungu kuliko kupuuza nuru anayowapelekea. Wale wanaofanya hivi huwapotosha wasiojua, kwa maana wanaweka alama bandia za njia. Daima wanapotosha kanuni safi. . . .
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
"Katika maneno ya Maandiko Matakatifu tunaambiwa waziwazi kwa nini ukiwa uliikumba taifa la Wayahudi. Walikuwa na nuru kuu, baraka tele, na ustawi wa ajabu. Lakini walijionyesha kuwa wasio waaminifu kwa amana waliyopewa. Hawakulitunza kwa uaminifu shamba la mizabibu la Bwana, wala kumpa matunda yake. Walitenda kana kwamba hakuna Mungu, na kwa hiyo maafa yaliwakumba." Manuscript Releases, juzuu ya 14, 343-345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Waisraeli waliamini kwamba kwa kuwa walikuwa wamechaguliwa na Mungu mwanzoni mwa historia yao, wangebaki kuwa watu Wake wateule daima. Mbaya zaidi, pia waliamini kwamba kwa sababu walikuwa watu Wake wateule Angewaheshimu, licha ya kwamba walikataa kumheshimu Yeye. Kwa upande wa kinabii, walikuwa watu Wake wateule, hadi Mungu alipowapa talaka, lakini hawakuwahi kuwa watu ambao Mungu alitamani wawe. Haki ya watu wateule haitegemei wanavyojifikiria kuwa ni nani. Israeli ya kale ndiyo mfano mkuu wa Kanisa la Waadventista wa Sabato, lakini pale hoja ya uongo inapokubaliwa kwamba wao wanawakilisha mia moja arobaini na nne elfu mwishoni mwa ulimwengu, upofu wa Laodikia unadhihirika, kama ilivyokuwa kwa Israeli ya kale. Uadventista unaamini na kufundisha kwamba wao ni watu wa mabaki wa Mungu mwishoni mwa ulimwengu, licha ya ushahidi wa wazi unaoonyesha kinyume chake.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Kadiri tunavyokaribia mwisho wa wakati wa rehema, ndivyo ujumbe kwa watu wa Laodikia unavyopaswa kuwa mzito na wa moja kwa moja zaidi. Ikiwa dhana hiyo ya uongo haitawekwa pembeni kwa ajili ya ukweli, basi mifano ya Aroni, Yeroboamu na 1863 itafichwa chini ya vazi la mapokeo na desturi. Tuko karibu mno na mwisho wa wakati wa rehema; hatuwezi tena kujificha chini ya vazi hilo.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Na hukumu ndiyo hii: kwamba nuru imekuja ulimwenguni, na watu wakapenda giza kuliko nuru, kwa kuwa matendo yao yalikuwa maovu. Kwa maana kila atendaye maovu huchukia nuru, wala haji nuruni, ili matendo yake yasije yakakemewa. Yohana 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
Historia ya visa vya uasi wa imani vya Uadventista imefuatiliwa katika Neno la kinabii la Mungu. Ni uhalisia wa kinabii. Ushahidi wa kwanza wa hili ni Israeli ya kale. Israeli ya kale ni historia ya uasi wa imani ulioendelea na kuongezeka, na hata hivyo Biblia na Roho ya Unabii hufundisha kwamba Israeli ya kale ni kielelezo cha Israeli ya kisasa. Ingawa hili ni la kusikitisha, haijawahi kuwa muhimu zaidi kuelewa ukweli huu kuliko ilivyo wakati huu wa sasa. Kinachofunguliwa muhuri kupitia Ufunuo wa Yesu Kristo ni kwamba historia ya Uadventista kama pembe ya Kiprotestanti inaenda sambamba na historia ya pembe ya Kirepublikani. Pembe zote mbili, kila moja ni shahidi wa pili wa nyingine, na kukataa kumwona ipasavyo mmoja wa mashahidi kunazuia wakati huo huo kutambuliwa kwa shahidi mwingine.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Mistari ya Haruni, Yeroboamu na 1863 hutambua mwanzo wa Israeli ya kiroho ya kisasa, na kwa kufanya hivyo pia hutambua mwanzo wa pembe ya kijamhuri. Ujumbe wa malaika wa tatu ni onyo dhidi ya kupokea alama ya mnyama. Ni Marekani inayopitisha kwanza sheria ya Jumapili kisha kulazimisha ulimwengu mzima kufanya vivyo hivyo.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
"Mataifa ya kigeni yatafuata mfano wa Marekani. Ijapokuwa yeye ndiye anayeongoza, mgogoro uleule utawapata watu wetu katika sehemu zote za dunia." Ushuhuda, juzuu ya 6, 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Kweli za kinabii zilizounganishwa na mgogoro wa sheria ya Jumapili haziwezi kutenganishwa na kazi ya Marekani. Mnyama wa nchi wa Ufunuo kumi na tatu ni ufalme wa sita wa unabii wa Biblia, unaotawala kwa miaka sabini ya kinabii kulingana na Isaya ishirini na tatu. Ni mnyama wa nchi mwenye pembe mbili. Kweli zinazohusu uhusiano wa zile pembe mbili sasa zinafumbuliwa, lakini ni kwa wale tu wanaochagua kuelewa kwamba Yesu hutimiza kufunguliwa kwa Ufunuo wa Yesu Kristo kwa kutumia mwanzo wa jambo kuonyesha mwisho wa jambo.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
Marekani ilianza kama ufalme wa sita wa unabii wa Biblia mnamo 1798, na katika miaka sitini na tano iliyofuata, pembe mbili ambazo zingepitia historia pamoja ziliwekwa katika muktadha unaoweza kutambuliwa, lakini ni kwa wale tu walio tayari kuona. Miaka sitini na tano iliyowekwa katika Isaya sura ya saba ilianza mwaka 742 K.K. na ikaisha mwaka 677 K.K. Kuanzia 1798 hadi 1863, miaka hiyo ilirudiwa. Miaka hiyo sitini na tano inabainisha mchakato wa mgogoro katika pembe zote mbili.
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
Kufikia mwaka 1863, kipindi cha mwanzo cha “siku za mfalme mmoja” za kinabii za Isaya 23 kilikuwa kimekamilika, na kwa kufanya hivyo kikaweka alama za njia za kinabii za kipindi cha mwisho cha “siku za mfalme mmoja.” Mwisho wa “sabini” ya kiishara ya Isaya 23 unaonyeshwa na miaka ya kwanza sitini na tano. Kuanzia 1863 hadi wakati wa mwisho mwaka 1989 ni kipindi cha kanisa la Waadventista la Laodikia, kipindi kilichoanzia katika harakati ya Wamileraiti na kuishia katika harakati ya mia moja arobaini na nne elfu. Ili kuelewa kipindi cha mwisho, ni lazima tuelewe kipindi cha mwanzo. Uadventista hauwezi kufanya hili, kwa kuwa mwanzo wake umewekwa alama na kukataa kwake kiapo cha Musa, ambacho hutambua ile miaka sitini na tano yenyewe inayowakilisha mwanzo na mwisho wa Uadventista na wa Marekani.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
Kwa sababu hii, na hii ni sababu yenye umuhimu mkubwa, makala hii imejaribu kuthibitisha kweli moja ya kinabii ambayo sasa inafunuliwa na Simba wa kabila la Yuda. Ukweli ni kwamba ikiwa hutaki kutambua kwamba Kanisa la Waadventista wa Sabato limekuwa daima katika hali ya Laodikia, basi kimantiki hutaweza kugawa ipasavyo historia ya Uadventista, na bila kugawa ipasavyo historia ya Uadventista hutaweza kutambua ipasavyo pembe ya Ujamhuri.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Maana, ikiwa baada ya kuponyoka kutoka katika uchafu wa dunia kwa kumjua Bwana na Mwokozi Yesu Kristo, wananaswa tena humo na kushindwa, basi mwisho wao huwa mbaya kuliko mwanzo. Kwa maana ingekuwa heri kwao wasije wakaujua njia ya haki, kuliko, baada ya kuijua, kugeuka na kuiacha ile amri takatifu waliyopewa. Lakini yamewapata sawasawa na ile mithali ya kweli: Mbwa amerudia matapishi yake mwenyewe; na nguruwe aliyeoshwa amerudi kugaagaa matopeni. 2 Petro 2:20-22.