The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
“Ufunuo wa Yesu Kristo” hufunuliwa kwa watu wa Mungu wakati “wakati umekaribia.” Ujumbe wa mwisho wa onyo kwa wanadamu hutolewa muda mfupi kabla ya kufungwa kwa muda wa rehema kwa wanadamu, na ujumbe huo wa mwisho unawakilishwa katika mistari kadhaa ya kinabii katika Biblia. Katika Ufunuo kumi na nne, ujumbe huo wa mwisho wa onyo unawakilishwa na malaika watatu.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Nikaona malaika mwingine akiruka katikati ya mbingu, mwenye Injili ya milele awahubiri wakaao juu ya nchi, na kila taifa, na kabila, na lugha, na jamaa, akisema kwa sauti kuu, Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja; na msujudieni yeye aliyezifanya mbingu, na nchi, na bahari, na chemchemi za maji.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Kisha malaika mwingine akafuata, akisema, Babeli imeanguka, imeanguka, mji ule mkuu, kwa sababu aliwanywesha mataifa yote mvinyo wa ghadhabu ya uasherati wake.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Na malaika wa tatu akawafuata, akisema kwa sauti kuu, Mtu yeyote akimwabudu yule mnyama na sanamu yake, na kupokea chapa yake katika paji la uso wake, au mkononi mwake, huyo atakunywa divai ya ghadhabu ya Mungu, iliyomiminwa bila kuchanganywa katika kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele ya Mwanakondoo; na moshi wa mateso yao hupanda juu hata milele na milele; wala hawana raha mchana wala usiku, waabuduo yule mnyama na sanamu yake, na mtu yeyote apokeaye chapa ya jina lake. Hapa ndipo uvumilivu wa watakatifu ulipo; hapa wapo wale wazishikao amri za Mungu, na imani ya Yesu. Ufunuo 14:6-12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
Katika sura ya kumi na nane ya Ufunuo, ujumbe ule ule unatangaza anguko la Babeli.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Na baada ya mambo haya nikamwona malaika mwingine akishuka kutoka mbinguni, mwenye uwezo mkubwa; nayo nchi ikaangazwa kwa utukufu wake. Akapaza sauti kwa nguvu kubwa, akisema, Babeli ile kuu imeanguka, imeanguka, na imekuwa makao ya mashetani, na ngome ya kila roho chafu, na kizimba cha kila ndege mchafu na mwenye kuchukiwa. Kwa maana mataifa yote wamekunywa mvinyo wa ghadhabu ya uasherati wake, na wafalme wa nchi wamefanya uasherati pamoja naye, na wafanyabiashara wa nchi wametajirika kwa wingi wa anasa zake. Nami nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, enyi watu wangu, ili msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika mpaka mbinguni, naye Mungu amekumbuka maovu yake. Ufunuo 18:1-5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
Mstari wa historia ya kinabii, au tunaweza kusema mfululizo wa matukio unaowakilishwa na yule malaika anayeiangaza dunia kwa utukufu wake katika sura ya kumi na nane, unaonyesha matukio yanayopelekea kufungwa kwa hukumu, kufungwa kwa mlango wa rehema, na mapigo saba ya mwisho. Historia ya kinabii iliyoonyeshwa katika sura ya kumi na nane inaenda sambamba na mfululizo wa historia ya kinabii unaowakilishwa na malaika watatu wa sura ya kumi na nne.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Mungu ameweka ujumbe wa Ufunuo 14 mahali pake katika mfululizo wa unabii, na kazi yake haipaswi kukoma hadi mwisho wa historia ya dunia hii. Ujumbe wa malaika wa kwanza na wa pili bado ni kweli kwa wakati huu, na unapaswa kwenda sambamba na huu ufuatao. Malaika wa tatu hutangaza onyo lake kwa sauti kuu. ‘Baada ya mambo haya,’ akasema Yohana, ‘nilimwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu, na nchi ikaangaziwa kwa utukufu wake.’ Katika mwangaza huu, nuru ya ujumbe wote watatu imeunganishwa. The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
Malaika watatu wa sura ya kumi na nne, wakiruka katikati ya mbingu, wanaashiria ujumbe wa dunia nzima unaohitimishwa na chapa ya mnyama na kufungwa kwa kipindi cha rehema. Katika sura ya kumi na nane, dunia yote imeangazwa na utukufu wa yule malaika, ambaye ujumbe wake pia unahitimishwa na kufungwa kwa kipindi cha rehema.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
Ujumbe unaowakilishwa kwa ishara na malaika watatu katika sura ya kumi na nne, na unaowakilishwa pia na malaika anayeshuka katika sura ya kumi na nane, ni vielelezo viwili vya ujumbe uleule wa onyo. Hakuna chochote cha kurudia-rudia katika Biblia, hakuna kinachopotea bure. Ukweli kwamba ujumbe huo huo umetambuliwa zaidi ya mara moja na Yohana unasisitiza umuhimu wa ujumbe huo, na unaonyesha mbinu ya kimungu ya kufundisha ambayo ni kanuni ya kibiblia iitwayo "rudia na panua." Kuleta pamoja mistari miwili ya historia ya kinabii hufunua kweli ambazo zisingetambuliwa katika kila mstari ukiangaliwa kando na mwingine. Leo hii ukiwaleta mashahidi wawili wa tukio moja mahakamani kutoa ushahidi, huenda wakatoa taarifa zinazokinzana kabisa kulingana na itikadi zao za kisiasa au kijamii. Hali haiko hivyo kwa mashahidi wa Biblia; daima wanakubaliana, na ikionekana kwako kwamba hawakubaliani, basi unaangalia jambo fulani vibaya.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
Mifano miwili tunayoangalia ndiyo uleule ujumbe wa onyo ambao kitabu cha Malaki kinaonyesha kama kurejea kwa nabii Eliya. Ujumbe wote watatu huja kabla ya kufungwa kwa mlango wa rehema—kwa kuwa ujumbe wa onyo uliomo katika mistari yote mitatu ya unabii hautolewi tu kabla ya kufungwa kwa mlango wa rehema, bali kufungwa kwa mlango wa rehema ndiko rejea lenyewe, mada, ukipenda, ya kila mojawapo ya maonyo hayo. Kwa kweli, ikiwa ujumbe wowote wa onyo unatangazwa au kuonyeshwa kwa mfano na nabii yeyote, ni onyo lilelile kama lile la Ufunuo 14 na 18, na unabii wa Eliya wa Malaki.
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Mistari hii mitatu ya unabii inaweza kuonyeshwa kwa urahisi kuwa inaenda sambamba. Pamoja na hayo, kuna vyanzo viwili vikuu vya taarifa katika unabii wa kibiblia. Kimoja ni utambuzi wa mlolongo wa matukio yanayojiri mwishoni mwa dunia. Chanzo kingine cha taarifa ni uonyeshaji wa shughuli za manabii zinazoambatana na ujumbe unaoainisha matukio ya wakati ujao.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Kuna kanuni mbili zinazostahili kuzingatiwa kuhusiana na mawazo haya. Ya kwanza ni kwamba manabii wote huzungumza kuhusu mwisho wa dunia, ambapo ndipo wakati wa rehema hufungwa.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Kila mmoja wa manabii wa kale hakunena sana kwa ajili ya wakati wao wenyewe kama kwa ajili ya wakati wetu, hivi kwamba unabii wao una nguvu kwa ajili yetu. ‘Basi mambo hayo yote yaliwapata wao ili yawe vielelezo; tena yakaandikwa ili kutuonya sisi, ambao miisho ya dunia imetufikia.’ 1 Wakorintho 10:11. ‘Wala hawakujitumikia wenyewe, ila walituhudumia sisi katika hayo ambayo sasa mmehubiriwa na wale waliowahubiria injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo hayo ambayo malaika hutamani kuyachunguza.’ 1 Petro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na bado yanajirudia, katika kanisa katika siku hizi za mwisho.” Ujumbe Teule, kitabu cha 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Ujumbe wote wa kinabii wa Biblia "unatuhusu sisi" "ambao mwisho wa ulimwengu umetufikia." Kanuni hiyo, kwa kushirikiana na kanuni nyingine inayotambua "mambo" ambayo Roho Mtakatifu ameyaunda, "katika utoaji wa unabii" na pia "katika matukio yaliyoonyeshwa," zinatia nguvu dai kwamba matukio ya kinabii ya mwanzoni mwa unabii huwa mfano wa na huenda sambamba na matukio ya kinabii ya mwishoni mwa unabii wowote.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
Kuna haja ya utafiti wa karibu zaidi wa neno la Mungu; hasa vitabu vya Danieli na Ufunuo vinapaswa kupewa umakini kama haujawahi kutolewa hapo kabla katika historia ya kazi yetu. Huenda tukawa na machache ya kusema katika baadhi ya mambo kuhusu mamlaka ya Roma na upapa; lakini tunapaswa kuelekeza umakini kwenye yale ambayo manabii na mitume wameandika chini ya uvuvio wa Roho Mtakatifu wa Mungu. Roho Mtakatifu amepanga mambo namna hiyo, katika kutolewa kwa unabii na katika matukio yaliyooneshwa, ili kufundisha kwamba chombo cha kibinadamu kinapaswa kuwekwa kando, kifichwe ndani ya Kristo, na kwamba Bwana Mungu wa mbinguni na sheria yake vinapaswa kutukuzwa. Soma kitabu cha Danieli. Taja, nukta kwa nukta, historia ya falme zinazowakilishwa humo. Ushuhuda kwa Wahudumu, 112.
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
Ile "Roho Mtakatifu amepanga mambo jinsi hiyo, katika utoaji wa unabii na katika matukio yaliyoonyeshwa." Katika "utoaji wa unabii na matukio yaliyoonyeshwa" "mambo" yamekuwa "yamepangwa jinsi hiyo" na "Roho Mtakatifu" kiasi kwamba "utoaji wa unabii" na "matukio yaliyoonyeshwa" vinapaswa kutambuliwa kuwa yamevuviwa na kutumiwa katika taswira ya kinabii ya mwisho wa ulimwengu.
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
Yohana alipewa unabii kutoka kwa Gabrieli na akaambiwa auandike katika kitabu na autume kwa makanisa. Kisha alikuwa akiteswa na Roma; aliwekwa uhamishoni kwa namna ambayo ingelingana na kile ambacho ulimwengu leo ungekiita 'black-site'. Katika historia hiyo, Yohana alikuwa ametengwa na wanadamu kama ilivyo kwa mfungwa yeyote huko Guantanamo Bay.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
Yohana anabainisha kwamba maono yalitokea alipokuwa akiabudu katika Sabato ya siku ya saba, ambayo ni Siku ya Bwana.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Kwa maana Mwana wa Adamu ndiye Bwana hata wa siku ya Sabato. Mathayo 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
Alipokuwa akiabudu katika Roho, alisikia sauti kuu nyuma yake.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
Mimi Yohana, nami ni ndugu yenu na mwenzi katika dhiki, na katika ufalme na uvumilivu wa Yesu Kristo, nilikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo. Nilikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, uyaonayo, yaandike katika kitabu, na uyapeleke kwa makanisa saba yaliyoko Asia; kwa Efeso, na kwa Smirna, na kwa Pergamo, na kwa Thiatira, na kwa Sardi, na kwa Filadelfia, na kwa Laodikia. Ufunuo 1:9-11.
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
Yohana, mazingira yake na hali zilizoainishwa, vinamweleza kama mtu anayeteswa kwa kuwa mwabudu wa Sabato ya siku ya saba, lakini pia anayeteswa kwa sababu anaamini katika Biblia na maandiko ya Ellen White, ambayo ni ‘ushuhuda wa Yesu’. Anasikia sauti kuu nyuma yake, akageuka ili kuiona, na kwa kufanya hivyo anawakilisha Mwadventista wa Sabato mwishoni mwa dunia anayesikia sauti nyuma yake ikisema, “Hii ndiyo njia, iendenieni.”
All the lines of prophecy parallel each other at the end of the world.
Mistari yote ya unabii ni sambamba mwishoni mwa dunia.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
"Katika Kitabu cha Ufunuo, vitabu vyote vya Biblia hukutana na kufikia tamati." Matendo ya Mitume, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Nabii yeyote anayesikia sauti nyuma yake analingana na Yohana katika taswira ya watu wa Mungu mwishoni mwa ulimwengu. Yohana alisikia sauti nyuma yake iliyompa maagizo. Isaya pia alisikia sauti ya maagizo.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
Na kwa hiyo Bwana atangoja, ili awafadhili; na kwa hiyo atatukuzwa, ili awaonee huruma; kwa kuwa Bwana ni Mungu wa hukumu; heri wote wanaomngojea.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Kwa maana watu watakaa Sayuni huko Yerusalemu; hamtalia tena; atakuwa mwenye neema kuu kwenu wakati sauti ya kilio chenu itakaposikika; atakaposikia, atawajibu. Na ijapokuwa Bwana atawapa mkate wa taabu na maji ya mateso, walimu wenu hawataondolewa tena pembeni, bali macho yenu yatawaona walimu wenu. Na masikio yenu yatasikia neno nyuma yenu, likisema, Hii ndiyo njia, iendeni ndani yake, mgeukapo kulia na mgeukapo kushoto. Isaya 30:18-21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
Watu waliosalia wa Mungu husikia sauti nyuma yao ikiwaonyesha ni njia gani wanapaswa kutembea. Kisha wanapaswa kuamua ikiwa watasikiliza au la. Watu wanaowakilishwa na Yohana na Isaya ni watu wa mwisho wa dunia wanaomngoja Bwana wakati Anakawia, na Isaya anatufahamisha kwamba Anakawia kwa sababu Yeye ni Mungu wa hukumu. Tangu mwanzo wa historia ya Wamillerite mwaka 1798 hadi kufungwa kwa mlango wa rehema kwa Uadventista wakati wa sheria ya Jumapili, Mungu anatekeleza hukumu katika patakatifu pa mbinguni. Ahadi ni kwamba wale wanaomngoja Bwana katika kipindi cha hukumu watabarikiwa.
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Watu wa Mungu wanaobarikiwa kwa kusubiri, wanawakilishwa na wanawali wanaomngoja Bwana Arusi katika mfano wa wanawali kumi. Wote kumi walisinzia, kisha usiku wa manane ukatokea msukosuko uliowagawa wanawali waliolala usingizi katika makundi mawili. Kundi moja lilikuwa limesikia sauti nyuma yao na likageuka ili kuiona sauti iliyowaelekeza ni njia gani ya kufuata, na kundi lingine lilikataa kugeuka na kuisikia sauti—ijapokuwa ujumbe unaopatikana kote katika kitabu cha Ufunuo ni, "Yeye aliye na sikio, na asikie asemacho Roho kwa makanisa."
“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.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
Yohana anawakilisha Waadventista wanaogeukia yaliyopita ili kuelewa yajayo. Wanaposikia "neno nyuma yao" kama vile Yohana alivyofanya, neno hilo pia linajumuisha maagizo yaliyotolewa katika ushuhuda wa Isaya kuhusu tukio hili hili. Maagizo ya Isaya yalikuwa, "Hii ndiyo njia, enendeni ndani yake, mkigeukapo kulia na mkigeukapo kushoto." Bikira werevu katika Danieli kumi na mbili wanaelewa kuongezeka kwa maarifa mwishoni mwa ulimwengu, kwa sababu walikuwa "wamekimbia huku na huko" katika neno ili kuelewa maarifa yanayotoa uzima ambayo yalifunguliwa muhuri.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Lakini wewe, Ee Danieli, uyafunge maneno haya, na ukitie muhuri kitabu, hadi wakati wa mwisho; wengi watakimbia huku na huko, na maarifa yataongezeka. Danieli 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
Manabii tunaowazingatia wanawakilisha Waadventista wa Sabato katika historia ambapo hukumu inafikia hitimisho na mlango wa rehema unafungwa. Wale wanaowakilishwa kama wanawali wenye hekima husikia sauti nyuma yao ikisema, “Hii ndiyo njia, ieni ndani yake,” naye anaahidi kuwaongoza katika njia wanapogeukia kushoto au kulia. “Kukimbia huku na huko” kama wanavyofanya wanawali wenye hekima kitabu kinapofunguliwa ni ishara ya kujifunza Biblia. Asili inatufundisha kwamba ili kukimbia, kwanza lazima ujifunze kutembea, na ushuhuda wa Isaya unasema kwamba ukisikiliza sauti iliyo nyuma yako, Yeye atakuongoza katika kujifunza Neno Lake, uwe unageukia Agano la Kale (kushoto) au Agano Jipya (kulia). Fungua Biblia naye atakuongoza kwa sauti Yake. Lakini kwa Waadventista wa Sabato mwishoni mwa dunia hili pia linamaanisha kwamba atakuongoza unapofungua Biblia (kushoto) na unapofungua Roho ya Unabii (kulia).
The way to walk is even more specific when Jeremiah’s testimony is added.
Njia ya kutembea inakuwa mahususi zaidi wakati ushuhuda wa Yeremia unapoongezwa.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Ndivyo asemavyo Bwana: Simameni katika njia, tazameni, na ulizeni habari za mapito ya zamani, palipo njia iliyo njema, mtembee humo; nanyi mtapata raha kwa roho zenu. Lakini wakasema, Hatutatembea humo. Tena niliwaweka walinzi juu yenu, nikasema, Sikilizeni sauti ya baragumu. Lakini wakasema, Hatutasikiliza.
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Kwa hiyo, sikieni, enyi mataifa, nanyi jueni, ee kusanyiko, yaliyo miongoni mwao. Sikia, ee dunia: tazama, nitaleta uovu juu ya watu hawa, hata matunda ya mawazo yao, kwa sababu hawakuyasikiliza maneno yangu, wala sheria yangu; bali wameikataa. Yeremia 6:16-19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
Kuna makundi mawili ya waabudu katika kifungu hiki. Kundi moja huzingatia "njia" zote na huchagua "njia za kale" za kuziendea. Walikuwa na uwezo wa kuchagua "njia njema" kutoka miongoni mwa "njia" nyingine zote zinazowezekana, kwa kuwa wao ni wale waliosikiliza sauti iliyo nyuma yao, na sauti hiyo ikawaambia, "hii ndiyo njia, enendeni ndani yake." Yohana anawakilisha wale wanaosikia sauti kutoka nyuma, sauti itokayo katika "njia za kale."
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
'Hivi asema Bwana, simameni njiani, tazameni, na ulizeni habari za mapito ya zamani, palipo njia njema, nanyi mtembee humo.' Yeremia 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
Mtu yeyote asitafute kung’oa misingi ya imani yetu—misingi iliyowekwa mwanzoni mwa kazi yetu kwa kusoma Neno kwa maombi na kwa ufunuo. Juu ya misingi hii tumekuwa tukijenga kwa miaka hamsini iliyopita. Watu wanaweza kudhani kwamba wamepata njia mpya na kwamba wanaweza kuweka msingi imara zaidi kuliko ule uliowekwa. Lakini huu ni udanganyifu mkubwa. Hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
Hapo zamani, wengi walijitosa kujenga imani mpya na kuanzisha kanuni mpya. Lakini jengo lao lilidumu kwa muda gani? Lilianguka upesi, kwa kuwa halikuwa limejengwa juu ya Mwamba.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
Je, wanafunzi wa kwanza hawakulazimika kukabiliana na kauli za wanadamu? Je, hawakulazimika kusikiliza nadharia za uongo, kisha, baada ya kufanya yote, kusimama imara, wakisema: 'Hakuna mtu awezaye kuweka msingi mwingine kuliko ule uliowekwa'? 1 Wakorintho 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
"Hivyo inatupasa kushikilia kwa uthabiti ule mwanzo wa tumaini letu mpaka mwisho. Maneno yenye nguvu yamepelekwa na Mungu na Kristo kwa watu hawa, yakiwatoa kutoka ulimwenguni, kipengele kwa kipengele, hadi katika nuru iliyo dhahiri ya kweli ya sasa. Kwa midomo iliyoguswa na moto mtakatifu, watumishi wa Mungu wametangaza ujumbe huo. Tamko la kimungu limeweka muhuri wake juu ya uhalisi wa ile kweli iliyotangazwa." Ushuhuda, juzuu ya 8, 296, 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Lakini kuna kundi lingine katika mstari wa Yeremia, na lile 'kusanyiko' analoliita hivyo limejenga nyumba inayowakilisha imani mpya, na nyumba hiyo inaanguka kwa sababu haikujengwa juu ya mwamba. Nyumba hiyo ni Kanisa la Waadventista Wasabato, au kama Yohana anavyoliita kanisa hilo hilo - sinagogi la Shetani.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Kukataa kusikiliza ni kukataa "maneno" yake na "sheria" yake. Kwa sababu ya uasi wao dhidi ya kurudi na kutembea katika njia za kale, na pia kwa sababu ya kukataa kusikia sauti ya baragumu la mlinzi, Mungu ataleta uovu juu ya watu ambao Yeremia anawatambua kuwa "kusanyiko ovu." Jinsi Mungu anavyoshughulika na kanisa la Waadventista Wasabato la Laodikia ni mada ya unabii wa Biblia. Nabii Hosea huchangia kueleza sifa za "kusanyiko ovu" anapozungumza kuhusu kwa nini wamekataliwa.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa umeyakataa maarifa, mimi nami nitakukataa, hutakuwa kuhani wangu; kwa kuwa umesahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. Hosea 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
Wanakataliwa kwa kukosa maarifa, ambayo yanawakilisha ujumbe unaofunuliwa wakati wa mwisho. Mungu hapa anamaliza uhusiano Wake wa agano na watu Wake katika kifungu hiki, kwa kuwa anawaita moja kwa moja, “Watu Wangu!” Kwa sababu wamemkataa Kristo, na wamesahau sheria Yake, hawatakuwa makuhani kwa Mungu. Watu wa Mungu wanapoingia katika agano na Mungu, Yeye huwafanya kuwa makuhani na wafalme. Mungu alipoingia katika agano na Israeli ya kale alizungumza kupitia Musa:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Basi sasa, mkitii sauti yangu kwa kweli, na kulishika agano langu, ndipo mtakuwa mali ya thamani kwangu kuliko mataifa yote; kwa maana dunia yote pia ni mali yangu; nanyi mtakuwa kwangu ufalme wa makuhani, na taifa takatifu. Haya ndiyo maneno utakayowaambia wana wa Israeli. Kutoka 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
Mungu alipoingia katika agano na Kanisa la Kikristo, alisema kupitia Petro:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Bali ninyi ni kizazi teule, ukuhani wa kifalme, taifa takatifu, watu wa pekee; ili mpate kuzitangaza sifa zake yeye aliyewaita kutoka gizani kuingia katika nuru yake ya ajabu; ambao zamani hamkuwa watu, bali sasa ninyi ni watu wa Mungu; mliokuwa hamkupata rehema, bali sasa mmepata rehema. 1 Petro 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Petro katika aya hizi anazungumzia mpito kutoka Israeli ya kale, kama watu wa agano waliochaguliwa na Mungu, hadi kanisa la Kikristo, anaposema kwamba “hapo zamani hawakuwa taifa, bali sasa ni watu wa Mungu.” Wayahudi walipojitenga na Mungu, Bwana akaingia agano na kanisa la Kikristo. Wote wawili walihesabiwa kuwa taifa la makuhani walipokuwa katika ndoa na Bwana.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
Kukataliwa kama kuhani kunamaanisha kwamba wakati fulani mlikuwa watu wa agano. Waadventista Wasabato waliingia katika agano na Bwana mwanzoni mwa historia ya Waadventista Wasabato. Kanisa la nyikani lilitoka katika Mageuzi lakini likaukataa ujumbe wa Wamileraiti, na hivyo likajitenga na Mungu katika historia ya ujumbe wa malaika wa kwanza na wa pili. Utengano wa mwisho ulikuwa kuwasili kwa malaika wa pili, na tamko lilikuwa kwamba hawakuwa tena binti wa Kristo, bali walikuwa wamekuwa binti wa Babeli. Mara tu baada ya hapo, wakati wa Kilio cha Usiku wa Manane, Mungu alimwita bibiarusi wake mpya kwenye ndoa ya agano.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
Sahani mbili zilizokuwa ishara ya agano kwa Israeli ya kale zilikuwa sahani mbili za Amri Kumi, na sahani mbili za Israeli ya kisasa ya kiroho ni sahani mbili za Habakuki kama zinavyowakilishwa na chati za 1843 na 1850. Watu wa agano ambao uvuvio umewatambua mara kwa mara kama Laodikia walikataa njia za kale, wakakataa kuusikiliza sauti iliyokuwa nyuma yao, na hivyo wanairudia historia ya mwisho ya Israeli ya kale wanapotapikwa kutoka kinywani mwa Bwana. Kwa nini hili hutokea kwa wale anaowaita, "watu wangu"?
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
Mfano wa wanawali kumi, unaoonyesha uzoefu wa Uadventista, umetimizwa mara mbili, mara moja mwanzoni na kisha mwishoni mwa Uadventista. Dada White anafundisha kwamba mfano huo umeshatimizwa na pia utatimizwa kwa kila herufi, na pia kwamba mfano huo unapaswa kueleweka daima kama kweli ya sasa, kama ilivyo kwa malaika wa tatu.
“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.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
Uadventista wa Wamillerite ulitekeleza kipindi cha kusubiri cha ule mfano kati ya utabiri wao ulioshindikana wa 1843 na utabiri sahihi wa Oktoba 22, 1844. Maelezo ya kinabii ya historia hii ni mengi na muhimu, lakini ninataka tu kubainisha kwamba mfano wa wanawali kumi umeunganishwa moja kwa moja na malaika wa tatu kama Dada White alivyosema hivi punde.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
Kuanzia 1798 hadi tarehe 22 Oktoba, 1844, ujumbe wa malaika wa kwanza ulitangaza kufunguliwa kwa hukumu. Kabla tu ya hukumu kuanza, Kilio cha Usiku wa Manane cha mfano wa wanawali kumi kilitimia. Hivyo basi, wakati malaika wa tatu anapotangaza kufungwa kwa hukumu, tangazo la Kilio cha Usiku wa Manane litarudiwa mara nyingine tena.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
Kutambuliwa kwamba makanisa ya Kiprotestanti yalikuwa yameukataa ujumbe wa Mungu, hivyo yakawa binti za Babeli, kulikuwa ni kuwasili kwa ujumbe wa malaika wa pili na mwanzo wa wakati wa kusubiri katika ule mfano uliokuwa ukitimia “kwa kila herufi.” Bwana hakurudi mwaka 1843; alichelewa ili kujaribu na kubariki wanawali. Tangazo la malaika wa pili lililotambua makanisa ya Kiprotestanti kuwa binti za Babeli lilikuwa mwito kwa wale waliobaki katika makanisa hayo yaliyoanguka watoke na wasimame pamoja na wafuasi wa Miller na uelewa wao wa unabii. Katika mkutano wa kambi huko Exeter, Samuel Snow alitoa ushahidi uliohitajika kuthibitisha kuja kwa Bwana tarehe 22 Oktoba 1844, na ujumbe wa Kilio cha Usiku wa Manane ulitapakaa kote nchini kama wimbi kubwa. Kisha malaika wa tatu aliwasili wakati wa Kukata Tamaa Kuu ya tarehe 22 Oktoba 1844.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Huu ulikuwa muhtasari mfupi wa historia ya awali; nimeacha nje mambo mengi ili kuainisha hoja chache zinazoonekana kuhusiana zaidi na kile tunacholishughulikia.
We will continue these thoughts in the next article.
Tutaendelea na mawazo haya katika makala ijayo.