“So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.
Hivyo, katika kuchunguza eneo na kuchimba ili kupata vito vya thamani vya ukweli, hazina zilizofichwa hugunduliwa. Bila kutarajia tunapata madini ya thamani yanayopaswa kukusanywa na kuthaminiwa. Na utafutaji huo uendelee. Hadi sasa sehemu kubwa ya hazina iliyopatikana imekuwa karibu na uso wa ardhi, na ilipatikana kwa urahisi. Utafutaji unapofanywa ipasavyo, jitihada zote hufanywa kudumisha ufahamu na moyo safi. Akili inapowekwa wazi na inapoendelea kuchunguza eneo la ufunuo, tutapata akiba tele za ukweli.
“Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .
Kweli za kale zitafunuliwa katika mionekano mipya, na kweli zitaonekana ambazo zimepuuzwa katika utafutaji. Kweli kuu zimezikwa chini ya ujanja wa hoja za upotovu, lakini zitapatikana na mtafutaji mwenye bidii. Anapopata na kufungua nyumba ya hazina ya vito vya thamani vya ukweli, si wizi; kwa maana wote wanaothamini vito hivi wanaweza kuvimiliki, na ndipo nao pia watakuwa na nyumba ya hazina ya kufungulia wengine. Yeye anayetoa hajinyimi hazina; kwa kuwa anapoichunguza ili aweze kuiwasilisha kwa namna itakayowavutia wengine, hupata hazina mpya. . . .
“Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.
Wale wanaosimama mbele ya watu kama walimu wa ukweli wanapaswa kukabiliana na mada kuu. Hawapaswi kupoteza muda wa thamani kwa kuzungumzia mambo madogo yasiyo na umuhimu. Wachunguze Neno, na wahubiri Neno. Neno liwe mikononi mwao kama upanga wenye makali kuwili. Lishuhudie kweli za zamani na lionyeshe yatakayokuwa katika wakati ujao.
“Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.
"Mwanga ulioongezeka utaangazia kweli zote kuu za unabii, nazo zitaonekana kwa upya na uangavu, kwa sababu miale angavu ya Jua la Haki itaangaza yote." Manuscript Releases, juzuu ya 1, 37-40.
I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.
Ninaamini kwamba sasa nimeweka uwakilishi wa kinabii wa kutosha kupitia makala zilizotangulia ili tuwe na msingi mzuri wa marejeo tunapoanza kupitia kitabu cha Ufunuo. Ikiwa unasoma makala haya mtandaoni, natumaini unaelewa kwamba yamepangwa kwa mpangilio wa tarehe. Ninafahamu kwamba wapo wanaofuatilia makala haya ambao wanafahamu mengi ya ninayoshiriki, na nawaomba radhi kwa marudio yote. Nimekuwa nikijaribu kutoa uthibitisho wa kutosha wa kibiblia kwa kweli tunazoshughulikia, ili mtu aliye mpya kwa kanuni zinazotumiwa na Future for America aelewe na aendelee kushiriki, ingawa huenda akakosa baadhi ya ufahamu wa dhana hizi ambao wengi wetu tayari tunao.
There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.
Kuna baadhi ya kweli zenye nguvu sana ambazo, hadi hivi karibuni, sikuwa nimezitambua, na ambazo zimefunuliwa katika Kitabu cha Ufunuo. Ningeweza tu kuweka hizo kweli hadharani bila kwanza kujaribu kujenga msingi wa uungwaji mkono wa kinabii kabla sijazishiriki, lakini kweli hizo ni mpya sana na za uzito mkubwa kiasi kwamba sikuwa tayari kuzigawana bila kuwa na msingi fulani wa kuziweka juu yake; nami ninaamini kwamba kweli hizo zinawakilishwa kama kufunguliwa kwa Ufunuo kunakotokea kabla tu muda wa rehema kufungwa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Akaniambia, Usifunge maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Mwenye kudhulumu na azidi kudhulumu; mwenye uchafu na azidi kuwa mchafu; mwenye haki na azidi kufanya haki; mtakatifu na azidi kutakaswa. Ufunuo 22:10, 11.
Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.
Yesu aliweka kanuni kuhusu kufundisha ukweli, ambayo ninaamini inatumika hapa. Kanuni hiyo imewekwa ndani ya utambuzi wa kazi ya Roho Mtakatifu.
And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.
Naye atakapokuja, ataukemea ulimwengu kuhusu dhambi, na kuhusu haki, na kuhusu hukumu: Kuhusu dhambi, kwa sababu hawaniamini; Kuhusu haki, kwa sababu mimi naenda kwa Baba yangu, nanyi hamtaniona tena; Kuhusu hukumu, kwa sababu mkuu wa ulimwengu huu amehukumiwa. Bado nina mambo mengi ya kuwaambia, lakini hamwezi kuyastahimili sasa. Lakini atakapokuja yeye, Roho wa kweli, atawaongoza katika kweli yote; kwa maana hatasema kwa nafsi yake; bali lolote atakalosikia, hilo ndilo atakalolisema; naye atawaonyesha mambo yajayo. Yeye atanitukuza; kwa maana atapokea yaliyo yangu, naye atayaonyesha kwenu. Yohana 16:8-16.
When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.
Kristo aliposema, “Bado ninayo mambo mengi ya kuwaambia, lakini sasa hamwezi kuyastahimili,” hilo linathibitisha msimamo wangu kwamba sasa kuna mengi ya kushiriki, lakini kwanza panapaswa kuwe na msingi wa kimantiki wa kujengea kweli hizo. Hivyo basi, mistari iliyotangulia inatambulisha ujumbe wa malaika watatu kama unavyowakilishwa na Roho Mtakatifu akiukemea ulimwengu kuhusu dhambi, na kuhusu haki, na kuhusu hukumu. Jumbe hizo tatu ndizo onyo la mwisho, hivyo kifungu hiki kinachoainisha kazi ya Roho Mtakatifu ni ushuhuda muhimu, kwa kuwa kinasisitiza kwamba ujumbe huo unaeleweka hatua kwa hatua, na unaeleweka tu na wale walio na mafuta ya Roho Mtakatifu. Yohana, katika kitabu cha Ufunuo, anaonyesha kweli hiyo hiyo anapobainisha kwamba yeye ni Mwadventista wa Sabato anayemwabudu Mungu siku ya Sabato mwishoni mwa dunia.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Nilikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta. Ufunuo 1:10.
Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.
Waadventista Wasabato mwishoni mwa dunia ambao wataelewa ujumbe uliovuliwa muhuri katika kitabu cha Ufunuo watafanya hivyo kwa sababu wako “katika Roho.” Katika muktadha wa mfano ambao tumeambiwa “unaonyesha uzoefu wa watu wa Waadventista,” Yohana ni mwanawali mwerevu, kwa kuwa ana mafuta ya Roho. Anawakilisha wanawali werevu mwishoni mwa dunia, ambao wanasikia sauti kuu “nyuma” yao. “Sauti kutoka nyuma” yake ni Alfa na Omega kama inavyotambuliwa katika mstari ufuatao, na sauti hiyo inamwambia arudi katika njia za kale na kutembea humo.
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. Jeremiah 6:16.
Hivi asema Bwana: Simameni njiani, tazameni, ulizeni habari za mapito ya kale, palipo njia iliyo njema, tembeeni humo; nanyi mtapata raha kwa roho zenu. Lakini walisema, Hatutatembea humo. Yeremia 6:16.
The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.
"Pumziko" ambalo Yeremia analorejelea ni kumiminwa kwa Roho Mtakatifu wakati wa mvua ya mwisho. Katika mstari unaofuata Yeremia anatoa mfano wa pili wa wanawali wapumbavu wanaokataa kurudi kwenye misingi ya Uadventista (njia za kale) na kuzitembea.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Nami niliweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu. Lakini wakasema, Hatusikilizi. Yeremia 6:17.
When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.
Yohana anaposikia sauti iliyo nyuma yake inayomwelekeza kwenye njia za kale au misingi ya Uadventista, sauti anayosikia ni kama tarumbeta. Sauti hiyo hupitishwa kupitia “walinzi” ambao Mungu aliwasimamisha juu ya Uadventista. Baba Miller alikuwa mlinzi aliyepiga tarumbeta ya onyo mwanzoni mwa Uadventista wakati wa kutangazwa kwa ujumbe wa malaika wa kwanza uliotangaza kufunguliwa kwa hukumu. Lakini Yohana hasa anawakilisha wale wanaotangaza ujumbe wa malaika wa tatu unaotangaza kufungwa kwa hukumu. Anawakilisha wale wanaorudi kwenye misingi ambayo Mungu aliweka kupitia kazi ya Miller.
We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”
Tumeonyesha mara kwa mara katika miaka mingi, (na hili linaweza kupatikana katika Mbao za Habakuki), kwamba ujumbe wa malaika wa kwanza "mcheni Mungu" ni kuwaonyesha hatia ya dhambi, na kwamba ujumbe wa malaika wa pili ndiko haki inadhihirishwa, na wa tatu hutambulisha hukumu. Haya ndiyo hatua tatu za malaika hao watatu na pia hatua tatu za kazi ya Roho Mtakatifu. Hatua hizo tatu pia zinawakilishwa na herufi tatu za Kiebrania zinazounda neno la Kiebrania linalotafsiriwa kuwa "kweli." Katika kifungu cha Yohana kumi na sita, Yesu anazungumza kuhusu kazi ya Roho Mtakatifu ya kuwaongoza watu wa Mungu katika "kweli yote," huku pia akiwaonyesha "mambo yatakayokuja." Hata hivyo Yesu anasema kwamba ana "mambo mengi ya kuwaambia, lakini hamwezi kuyastahimili sasa."
I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.
Natumai umeelewa baadhi ya umuhimu wa neno la Kiebrania linalotafsiriwa kama "ukweli." Kwa maana tumeanza tu kuitumia ishara hiyo katika somo letu. Katika mistari mitatu ya kwanza ya Ufunuo sura ya kwanza mchakato wa mawasiliano kati ya Mungu na mwanadamu unabainishwa. Unabainishwa hata kabla ya Ufunuo kubainisha asili ya Utatu wa Mungu. Jambo hilo linapata ushuhuda wa pili katika mistari ya mwisho ya Ufunuo, na kwa kufanya hivyo, kwa kutumia kanuni ya "mstari juu ya mstari," huleta mwanga zaidi.
Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.
Kisha tunapoongeza Mwanzo 1:1-2:3, tunapata shahidi wa tatu na mstari mwingine wa kinabii wa kuuweka juu ya mistari miwili ya awali mwanzoni na mwishoni mwa Ufunuo.
Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.
Kisha tunaongeza ahadi ya mwisho katika Agano la Kale inayomtambulisha Eliya ajaye, na tuna mistari minne ya kinabii.
Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.
Kisha tunaongeza sura ya kwanza ya Agano Jipya na tunakuwa na mistari mitano ya kuunganisha ujumbe wa kilele unaopatikana katika Biblia tunapotumia kanuni ya Alfa na Omega kwa mistari yote. Ikiwa tutakamilisha mistari mitano tuliyoitambua tayari, kwa kuitumia kanuni hiyo kwa ujumla juu ya mistari hiyo, basi tunapaswa kutarajia kuona kwamba kile kinachopatikana mwishoni mwa Mathayo na mwishoni mwa Yohana kinashuhudia habari ile ile inayoshuhudiwa na mistari yote mitano ya kinabii ya ‘ya kwanza na ya mwisho’ tunayoizingatia.
The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.
Ujumbe unaofunuliwa umewekwa katika kitabu cha Ufunuo, hivyo ndicho rejea kuu kwa mistari mingine, kwa kuafikiana na Dada White anavyotuarifu kwamba “vitabu vyote vya Biblia hukutana na kuhitimishwa katika Ufunuo.” Ujumbe wa aya tatu za kwanza za kitabu cha Ufunuo unatambulisha mchakato ambao Mungu hutumia kuipitisha Neno lake kwa Yohana ili aliandike na kulituma kwa makanisa. Kitabu cha kwanza cha Agano Jipya, kama ilivyokwisha kuelezwa, kinaonyesha nasaba ya Yesu Kristo na huanza kwa hoja yenye maelezo muhimu sana.
The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.
Kitabu cha ukoo wa Yesu Kristo, mwana wa Daudi, mwana wa Ibrahimu. Mathayo 1:1.
Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?
Yesu alimaliza mawasiliano yake ya moja kwa moja na Wayahudi waliokuwa wakibishana kwa kuwanyamazisha kwa mada ya “mwana wa Daudi,” mada ambayo wangeweza kuielewa tu ikiwa wangeelewa kanuni ya kibiblia ya mwanzo na mwisho. Hawakuelewa, na Waadventista wengi hawaielewi. Yeyote anayetaka kubishana dhidi ya kanuni ya historia kujirudia anaonyesha kwamba haelewi kuwa Israeli ya kale ni kielelezo cha Israeli ya kisasa, na kutokutaka kwake kuiamini kanuni hiyo ni sawasawa kabisa na kutokutaka kuelewa kanuni hiyo hiyo kulikokuwapo mwishoni mwa Israeli ya kale. Yesu aliionyesha kanuni hiyo katika kitendawili chake cha mwisho kwa Wayahudi kwa kuwaelekeza kwenye kitendawili cha jinsi Bwana wa Daudi angewezaje pia kuwa mwana wa Daudi?
John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.
Yohana sura ya kwanza inaonyesha kwamba hapo mwanzo Neno lilikuwa pamoja na Mungu, na Neno ni Mungu, na Neno ndilo lililoumba vitu vyote. Hili bila shaka linaendana na mistari mingine tunayorejea. Na tukizingatia maneno ya mwisho katika Injili ya Yohana, tunaona Petro, baada ya kumsikia Yesu akieleza jinsi atakavyokufa, akimuuliza Yesu nini kitakachompata mtume Yohana.
Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.
Petro alipomwona, akamwambia Yesu, Bwana, na huyu atafanya nini? Yesu akamwambia, Nikitaka akae hata nitakapokuja, hiyo yakuhusu nini? Wewe nifuate. Basi neno hili likaenea miongoni mwa ndugu, kwamba yule mwanafunzi asingekufa; walakini Yesu hakumwambia, “Hata kufa”; bali, “Nikitaka akae hata nitakapokuja, hiyo yakuhusu nini?” Huyu ndiye yule mwanafunzi anayeshuhudia mambo haya, tena aliyeandika mambo haya; nasi tunajua ya kuwa ushuhuda wake ni wa kweli. Na kuna mambo mengine mengi aliyoyafanya Yesu; ambayo, kama yote yakiandikwa moja moja, nadhani hata ulimwengu wenyewe usingetosha kuviweka vitabu ambavyo vingeandikwa. Amina. Yohana 21:21-25.
Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.
Petro alitaka kujua jinsi Yohana angekufa, au hata kama Yohana angekufa. Jibu hilo limerudiwa mara mbili katika kifungu hicho: kwanza Yesu alilisema, kisha Yohana akalirudia, "Nikitaka yeye [Yohana] akae mpaka nije, hiyo inakuhusu nini?" Yohana aliishi hadi kurudi kwa Yesu mara ya pili.
You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.
Unaweza tu kuiona au kuisikia 'kweli' hiyo ikiwa unaamini katika kurudiwa kwa historia, na pia kwamba historia itakayorudiwa hutokea mwishoni mwa dunia. Mwisho wa dunia ndiko alikokuwa Yohana alipoandika kitabu cha Ufunuo. Kitabu cha mwisho katika injili ya Yohana kinapatana na vipengele vingine vya mwanzo na mwisho kwa kuwa kinamweka Yohana katika historia ya matukio yanayoongoza hadi Kurudi kwa Mara ya Pili, ambapo yeye, akiwakilisha wale wanaotangaza ujumbe wa onyo la mwisho, huituma ujumbe huo kwa makanisa.
“In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.
Katika siku za Wakristo wa mwanzo, Kristo alikuja mara ya pili. Ujio wake wa kwanza ulikuwa katika Bethlehemu, alipokuja kama mtoto mchanga. Ujio wake wa pili ulikuwa katika Kisiwa cha Patmos, alipojidhihirisha katika utukufu kwa Yohana, aliyepokea Ufunuo, ambaye 'akaanguka miguuni Pake kama mfu' alipomwona. Lakini Kristo alimtia nguvu ili aweze kustahimili ono hilo, kisha akampa ujumbe wa kuziandikia makanisa ya Asia, ambayo majina yao yanaelezea sifa za kila kanisa.
“The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.
Nuru ambayo Kristo alimfunulia mtumishi wake nabii ni kwa ajili yetu. Katika ufunuo wake yametolewa ujumbe wa malaika watatu, na maelezo ya malaika ambaye alipaswa kushuka kutoka mbinguni kwa nguvu kuu, akiangaza dunia kwa utukufu wake. Ndani yake kuna maonyo dhidi ya uovu ambao ungekuwapo katika siku za mwisho, na dhidi ya alama ya mnyama. Hatupaswi tu kusoma na kuelewa ujumbe huu, bali pia kuutangaza kwa ulimwengu kwa sauti isiyo na shaka. Kwa kuwasilisha mambo haya yaliyofunuliwa kwa Yohana, tutaweza kuwaamsha watu. Manuscript Releases, juzuu ya 19, ukurasa wa 41.
The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?
Mwisho wa Injili ya Yohana unatambulisha mchakato wa mawasiliano kama ilivyo katika mistari mitatu ya kwanza ya Ufunuo, kwa kumweka Yohana kinabii katika historia ya Marejeo ya Pili. Hivyo, ikitumia "Marejeo ya Pili" ya kwanza ya Yesu (Patmo) kuonyesha "Marejeo ya Pili" yake ya mwisho. Hili linaungana kikamilifu na mistari mingine tunayoichunguza, kwa kuwa linamwakilisha Yohana mwishoni mwa dunia, akiwa Patmo ambako anapokea Ufunuo wa Yesu Kristo. Je, vipi kuhusu mwisho wa kitabu cha Mathayo?
Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.
Ndipo wale wanafunzi kumi na mmoja wakaenda Galilaya, kwenye mlima aliokuwa amewaagiza Yesu. Walipomwona, wakamsujudia; lakini wengine wakasita. Yesu akakaribia akawaambia, Mamlaka yote nimepewa mbinguni na duniani. Basi enendeni mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza kwa jina la Baba, na la Mwana, na la Roho Mtakatifu; mkiwafundisha wayashike yote niliyowaamuru ninyi; na tazameni, mimi niko pamoja nanyi siku zote, hata ukamilifu wa dahari. Amina. Mathayo 28:16-20.
In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.
Katika kifungu hicho mamlaka yote yamepewa Yesu, na bila shaka hii ni nguvu yake ya uumbaji. Kisha anatoa amri ya kubatiza kwa jina la Baba, la Mwana, na pia la Roho Mtakatifu aliyekuwa akitanda juu ya maji katika Mwanzo sura ya kwanza, na roho saba zilizoko mbele ya kiti cha enzi cha Mungu. Kifungu hiki kinabainisha kwamba Wakristo wanapaswa kutambua nafsi tatu za watatu wa mbinguni kama dhati tatu tofauti. Mwisho wa Mathayo unaongeza katika maandishi kama vile wale sita wengine wanavyofanya.
“Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.
Kristo ameufanya ubatizo kuwa ishara ya kuingia katika ufalme wake wa kiroho. Ameweka hili kama sharti la lazima ambalo wote wanaotaka kutambuliwa kuwa wako chini ya mamlaka ya Baba, Mwana, na Roho Mtakatifu wanapaswa kulitimiza. Kabla ya mtu kupata makao kanisani, kabla ya kuvuka kizingiti cha ufalme wa kiroho wa Mungu, anapaswa kupokea chapa ya jina la Mungu, ‘Bwana ni haki yetu.’ Yeremia 23:6.
“Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.
Ubatizo ni kitendo cha kuikana ulimwengu kwa dhati sana. Wale wanaobatizwa kwa jina la Utatu—Baba, Mwana, na Roho Mtakatifu, katika mwanzo kabisa wa maisha yao ya Kikristo, hutangaza hadharani kwamba wameshaacha kumtumikia Shetani, na wamekuwa washiriki wa familia ya kifalme, watoto wa Mfalme wa mbinguni. Wametii amri, ‘Tokeni kati yao, mkajitenge, ... wala msiiguse kitu kichafu.’ Na kwao inatimia ahadi, ‘Nitawapokea, nami nitakuwa Baba yenu, nanyi mtakuwa wana na binti zangu,’ asema Bwana Mwenyezi. 2 Wakorintho 6:17, 18.
“As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.
Wakristo wanapojisalimisha kwa tendo tukufu la ubatizo, Yeye huandikisha nadhiri wanayoitoa ya kuwa waaminifu Kwake. Nadhiri hii ni kiapo chao cha uaminifu. Wanabatizwa kwa jina la Baba na la Mwana na la Roho Mtakatifu. Hivyo wanaunganishwa na nguvu kuu tatu za mbinguni. Wanaahidi kuukana ulimwengu na kuzishika sheria za ufalme wa Mungu. Tangu sasa wanapaswa kuenenda katika upya wa maisha. Hawapaswi tena kufuata mapokeo ya wanadamu. Hawapaswi tena kufuata njia za udanganyifu. Wanapaswa kutii kanuni za ufalme wa mbinguni. Wanapaswa kutafuta heshima ya Mungu. Ikiwa watakuwa waaminifu kwa nadhiri yao, watapatiwa neema na nguvu zitakazowawezesha kutimiza haki yote. ‘Wote waliompokea, aliwapa uwezo wa kufanyika wana wa Mungu, yaani wale walioliamini jina lake.’ Uinjilisti, 307.
Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.
Yesu anaonyesha mwisho kupitia mwanzo katika Neno lake, kwa maana Yeye ndiye Neno, naye ndiye Alfa na Omega.
Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?
Kuleta pamoja mistari hii saba kunajenga picha ya kina sana ya mchakato wa mawasiliano kati ya Mungu na mwanadamu, pamoja na kweli nyingine nyingi nyeti na muhimu zilizowekwa wazi na kuthibitishwa na washuhuda wa “mistari” mingine. Mistari saba ya unabii inayowakilisha Alfa na Omega. Lakini vipi kuhusu kitabu cha Malaki?
Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.
Kitabu cha Malaki ni karipio kali dhidi ya makuhani wasio waaminifu katika Uadventista. Kinaanza kwa utambulisho wa makundi mawili ya waabudu ndani ya Uadventista mwishoni mwa dunia.
The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.
Mzigo wa neno la Bwana kwa Israeli kwa mkono wa Malaki. Nimewapenda, asema Bwana. Lakini ninyi mnasema, Umetupenda kwa namna gani? Je, Esau hakuwa ndugu yake Yakobo? asema Bwana; lakini nilimpenda Yakobo. Malaki 1:1, 2.
Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.
Malaki anatueleza zaidi kwamba makundi mawili ya waabudu mwisho wa dunia ni makundi mawili ya makuhani.
And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.
Na sasa, enyi makuhani, amri hii ni kwa ajili yenu. Ikiwa hamtasikia, na ikiwa hamtaiweka moyoni, ili kulipa jina langu utukufu, asema Bwana wa majeshi, mimi nitatuma laana juu yenu, nami nitalaani baraka zenu; naam, tayari nimezilaani, kwa sababu hamkuiweka moyoni. Malaki 2:1, 2.
The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”
Mwanzo wa Malaki unaonyesha kwa mfano ujumbe wa Laodikia na wa Filadelfia kupitia makundi mawili ya makuhani. Makuhani wanaamrishwa "kusikia." Yohana anawakilisha makuhani wanaosikia, na kuhani anawakilisha watu wateule wa agano la Mungu. Tayari wamelaaniwa, na watalaaniwa tena ikiwa "hawasikii" na "hawaliweka moyoni" au "hawataliweka moyoni."
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew 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 2:5–10.
Nanyi, kama mawe hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, ili mtoe dhabihu za kiroho, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo. Kwa hiyo pia imeandikwa katika Maandiko, Tazama, naweka Sayuni jiwe kuu la pembeni, teule, lenye thamani; na amwaminiye hatatahayarika. Basi kwenu ninyi mnaoamini, yeye ni wa thamani; bali kwa wasiotii, lile jiwe walilolikataa waashi, hilo limekuwa jiwe kuu la pembeni, na jiwe la kujikwaa, na mwamba wa kuwakwaza; kwa wale wanaojikwaa kwa lile neno, kwa kuwa hawatii; ndilo walilopangiwa pia. Bali ninyi ni kizazi teule, ukuhani wa kifalme, taifa takatifu, watu wa pekee; ili mtangaze sifa za yeye aliyewaita kutoka gizani hata kuingia katika nuru yake ya ajabu; ninyi mliokuwa zamani si watu, bali sasa ni watu wa Mungu; mliokuwa hamjapata rehema, bali sasa mmeipata rehema. 1 Petro 2:5-10.
The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.
Makuhani ni wateule wa Mungu wanaojaribiwa na "jiwe la pembe" katika msingi wa hekalu. Jiwe la pembe ndilo ambalo mawe mengine yote ya msingi hupangwa kulingana nalo, na pia ndilo jiwe linalobeba uzito wa hekalu lote. Jiwe la pembe la Miller lilikuwa "mara saba" za Mambo ya Walawi ishirini na sita. Jiwe la pembe au jiwe walilolikataa wajenzi ni hadithi ya kweli ya ujenzi wa hekalu, ambayo imeelezwa kwa uwazi mahsusi katika maandishi ya Roho ya Unabii. Jambo moja kuhusu jiwe la kwanza lililokataliwa ni kwamba liliwekwa pembeni baada ya kukataliwa, na kuanzia hapo wajenzi wa hekalu walikuwa wakijikwaa mara kwa mara juu ya jiwe la pembe, ambalo lilikuwa limewekwa pembeni ndani ya eneo lao la kazi. Lilikuwa jiwe la kujikwaa.
In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.
Katika Malaki Mungu anawaarifu makuhani waovu, pia wajulikanao kama wanawali wapumbavu wa Laodikia, kwamba atawapiga "laana" na kwamba tayari amewapiga "laana". Anawalaani kwa sababu hawataki "kusikia" wala "kuliweka" ujumbe wa Eliya moyoni mwao. Ujumbe wa Eliya hugeuza mioyo ya baba kuwaelekea watoto, na mioyo ya watoto kuwaelekea baba zao. Kugeuzwa kwa mioyo yao kunawakilisha kusikia ujumbe wa Eliya wa baba na watoto, ambao ni kanuni ya wa kwanza na wa mwisho. Kusikia ujumbe wa wa kwanza na wa mwisho hakutoshi; lazima uwekwe moyoni. Kuukubali ujumbe wa Eliya ni kuuweka moyoni mwako. Kama kuhani hataisikia kanuni hiyo, atalaaniwa.
They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.
Walijiletea laana wenyewe walipoanza mnamo 1863 mchakato wa kukataa ule ukweli wa kwanza kabisa wa msingi uliogunduliwa na Miller, na hawajafanya lolote ila kuendelea kuukataa hadi leo hii. Lakini ingawa laana inayozidi kuongezeka ilianza mwaka 1863 (maana tayari wamelaaniwa), laana iliyo katika wakati ujao hutokea watakapotapikwa nje ya kinywa cha Bwana wakati wa sheria ya Jumapili. Mwanzo wa kitabu cha Malaki unaonyesha mwisho, kwa maana mwisho unawakilisha onyo la mwisho lililotolewa kwa makuhani wenye hekima na wapumbavu. Wenye hekima na wapumbavu katika Malaki wamewakilishwa kama Esau na Yakobo. Ndugu mkubwa anayewakilisha agano kupitia haki ya mzaliwa wa kwanza, akilinganishwa na ndugu mdogo. Mkubwa akiwa wa kwanza na mdogo akiwa wa mwisho.
In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.
Katika Malaki, Esau na Yakobo wote wawili ni Waadventista wa Laodikia, lakini wa mwisho hatimaye alisikia “sauti” ya Bwana, alitubu, na jina lake likabadilishwa kuwa Israeli. Yule mzaliwa wa kwanza hakuisikia. Yakobo alisikia sauti ya Bwana usiku alipoota na kuona malaika wakipanda na kushuka kwenye ngazi, inayomwakilisha Kristo. Yakobo anawakilisha Waadventista wa Laodikia mwishoni mwa dunia ambao hugeuzwa kutoka Walaodikia kuwa Wafiladelfia wanapopitia mistari mitatu ya kwanza ya Ufunuo sura ya kwanza, kama ilivyoonyeshwa na Yohana na ndoto ya Yakobo ya ngazi yenye malaika wakipanda na kushuka. Uzoefu huo unaashiria mwanzo wa uongofu wa Yakobo kuwa Israeli, Mfiladelfia. Mwisho wa simulizi la uongofu wa Yakobo ni aliposhindana na Kristo huko Penueli. Hivyo hadithi ya haki ya mzaliwa wa kwanza ya Yakobo inaanza katika mistari mitatu ya kwanza ya Ufunuo sura ya kwanza wakati kufunguliwa kwa ujumbe wa onyo la mwisho kunapokuwa kukitokea, na inamalizika wakati wa mapigo saba ya mwisho, wakati wa taabu.
All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.
Seti zote nne za mwanzo na mwisho, "mstari juu ya mstari", zinaushuhudia ujumbe wa Ufunuo wa Yesu Kristo. Swali ni kama makuhani wapumbavu watasikia au hawatasikia.
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.
Heri anayesoma, na wale wanaosikia maneno ya unabii huu, na kushika mambo yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:3.
The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.
Makuhani wenye hekima wanaosikia kile ambacho Roho anasema kwa makanisa, wanasikia ujumbe wa Eliya. Miller alikuwa Eliya, na baadhi walisikia, lakini wengine walikataa.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
Maelfu waliongozwa kuukumbatia ukweli ulihubiriwa na William Miller, na watumishi wa Mungu waliinuliwa katika roho na nguvu za Eliya kutangaza ujumbe. Kama Yohana, mtangulizi wa Yesu, wale waliouhubiri ujumbe huu mzito walihisi kulazimika kuliweka shoka penye mzizi wa mti, na kuwaita watu wazae matunda yapasayo toba. Ushuhuda wao ulikusudiwa kuamsha na kuathiri kwa nguvu makanisa na kudhihirisha tabia zao halisi. Na onyo hili zito la kukimbia ghadhabu ijayo lilipotolewa, wengi walioungana na makanisa walipokea ujumbe wa uponyaji; waliona kurudi nyuma kwao, nao kwa machozi ya uchungu ya toba na maumivu makuu ya nafsi, wakajinyenyekeza mbele za Mungu. Na Roho wa Mungu alipowatulia juu yao, wakasaidia kupaza mwito, 'Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja.' Maandishi ya Mapema, 233.
Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.
Miller aliwakilishwa kwa mfano na wote wawili, Eliya na Yohana Mbatizaji, kwa kuwa Yohana Mbatizaji aliandaa njia kwa ujio wa kwanza wa Kristo na Miller aliandaa njia kwa Kristo kuingia katika Mahali Patakatifu pa Patakatifu katika Hekalu la Mbinguni tarehe 22 Oktoba 1844. Malaki anabainisha moja kwa moja kazi ya Yohana na Miller.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.
Tazama, nitamtuma mjumbe wangu, naye ataandaa njia mbele yangu; na Bwana, ambaye mnamtafuta, atakuja ghafula katika hekalu lake, yaani mjumbe wa agano, ambaye mnapendezwa naye; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Nani atasimama atakapoonekana? Maana yeye ni kama moto wa msafishaji, na kama sabuni ya wafua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili watoe kwa Bwana sadaka kwa haki. Ndipo sadaka ya Yuda na Yerusalemu itampendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Nami nitakuja karibu nanyi kwa hukumu; nami nitakuwa shahidi mwepesi juu ya wachawi, na juu ya wazinzi, na juu ya waapao kwa uongo, na juu ya wanaomdhulumu mfanyakazi katika ujira wake, na wajane na yatima, na wanaomnyang’anya mgeni haki yake, wala hawaniogopi mimi, asema Bwana wa majeshi. Kwa maana mimi ni Bwana, sibadiliki; kwa hiyo ninyi wana wa Yakobo hamkuangamizwa. Malaki 3:1-6.
As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.
Akiwa ‘mlinzi’ wa historia yake, kazi ya Miller iliwakilisha kuinua misingi ya hekalu. Kazi yake ya mwanzoni lazima iwe kielelezo cha kazi inayowakilisha ukamilishaji wa hekalu. Kazi hiyo ya mwisho inahitaji mlinzi mwingine atoe baragumu sauti ya kutambulikana. Miller na ujumbe wa malaika wa kwanza walitangaza kufunguliwa kwa hukumu, na mlinzi ambaye Miller anamwakilisha kwa mfano mwishoni mwa harakati ya Waadventista atatangaza kufungwa kwa hukumu.
In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.
Katika Malaki Bwana anaahidi kuleta hukumu "juu ya wachawi, na juu ya wazinzi, na juu ya waapao kwa uongo, na juu ya wawaoneao vibarua katika ujira wao, na wajane, na mayatima, na wanaomnyima mgeni haki yake, wala hawaniogopi mimi." Wanaotajwa hapa ni wale "wasioogopa" "Bwana wa majeshi." William Miller ni mjumbe wa malaika wa kwanza anayewaita wanadamu "kumcha Mungu." Kukataa misingi ni kukataa kumcha Mungu.
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.
Kwa maana, tazama, siku inakuja itakayowaka kama tanuru; na wote wenye kiburi, naam, wote watendao uovu, watakuwa kama makapi; na siku hiyo inayokuja itawaunguza kabisa, asema Bwana wa majeshi, hata haitawaachia mzizi wala tawi. Lakini kwenu ninyi mnaoliogopa jina langu Jua la haki litachomoza, na uponyaji katika mbawa zake; nanyi mtatoka, na mtakua kama ndama wa zizi. Nanyi mtawakanyaga waovu; maana watakuwa majivu chini ya nyayo za miguu yenu siku ile nitakayofanya hivi, asema Bwana wa majeshi. Kumbukeni sheria ya Musa mtumishi wangu, niliyomwamuru huko Horebu kwa ajili ya Israeli wote, pamoja na amri na hukumu. Tazama, nitawapelekea nabii Eliya kabla ya kuja kwa siku kuu na ya kutisha ya Bwana; naye atageuza mioyo ya baba kuwaelekea watoto wao, na mioyo ya watoto kuwaelekea baba zao, nisije nikaipiga nchi kwa laana. Malaki 4:1-6.
-
The beginning of the Bible (Genesis) and the end of the Bible (Revelation).
Mwanzo wa Biblia (Mwanzo) na mwisho wa Biblia (Ufunuo).
-
The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).
Mwanzo wa Agano la Kale (Mwanzo) na mwisho wa Agano la Kale (Malaki).
-
The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).
Mwanzo wa Agano Jipya (Mathayo) na mwisho wa Agano Jipya (tena Ufunuo).
-
The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).
Mwanzo wa ushuhuda wa Yohana (Injili ya Yohana) na mwisho wa ushuhuda wa Yohana (tena Ufunuo).
-
The beginning of Malachi and the end of Malachi.
Mwanzo wa Malaki na mwisho wa Malaki.
-
The beginning of Matthew’s gospel and the end of Matthew’s gospel.
Mwanzo wa Injili ya Mathayo na mwisho wa Injili ya Mathayo.
-
The beginning of John’s gospel and the end of John’s gospel.
Mwanzo wa Injili ya Yohana na mwisho wa Injili ya Yohana.
-
The beginning of the four gospels and the end of the four gospels.
Mwanzo wa injili nne na mwisho wa injili nne.
When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?
Tunapoondoa vipande vya mwanzo au mwisho vya kinabii vilivyorejelewa zaidi ya mara moja, hubakia mistari minane ya kinabii ambayo yanapaswa kuletwa pamoja na kuwekwa juu ya aya tatu za kwanza za Ufunuo. Vipi kuhusu mwisho wa Mwanzo?
Genesis chapter fifty ends with the death of Joseph.
Mwanzo sura ya hamsini inaisha kwa kifo cha Yusufu.
So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.
Basi Yusufu akafa, mwenye umri wa miaka mia na kumi; wakamwika, akatiwa katika sanduku huko Misri. Mwanzo 50:26.
Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.
Sura ya arobaini na nane inabainisha kifo cha Yakobo. Kifo cha Yakobo kikiwa cha kwanza katika sura ya arobaini na nane, na kupelekea kifo cha Yusufu katika mistari ya mwisho ya sura ya hamsini, huweka sahihi ya Alfa na Omega juu ya sura tatu za mwisho za Mwanzo kama mwisho wa kitabu cha Mwanzo.
Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.
Vifo vile viwili vinatumika kama ishara za mwanzo na mwisho wa utumwa wa Waisraeli nchini Misri. Mwanzoni, mwili wa Yakobo ulirudishwa ili azikwe pamoja na baba zake, na Musa alipotoka Misri, alileta mwili wa Yusufu ili azikwe katika mahali pa maziko ya baba zake.
And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.
Na Musa akachukua mifupa ya Yusufu pamoja naye; maana alikuwa amewaapisha sana wana wa Israeli, akisema, Hakika Mungu atawatembelea; nanyi mtachukua mifupa yangu kutoka hapa pamoja nanyi. Kutoka 13:19.
The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.
Mwisho wa kitabu cha Mwanzo ni sura zake tatu za mwisho. Katika sura ya arobaini na nane Yakobo (Israeli) anawapa baraka wanawe kumi na wawili ambazo zinatambuliwa moja kwa moja kuwa unabii kuhusu yatakayowapata hayo makabila kumi na mawili katika "siku za mwisho" za hukumu ya uchunguzi.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.
Yakobo akawaita wanawe, akasema, Jikusanyeni, ili niwaambie yatakayowapata siku za mwisho. Jikusanyeni, mkasikie, enyi wana wa Yakobo; msikilizeni Israeli, baba yenu. Mwanzo 49:1, 2.
In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.
Katika "siku za mwisho" za hukumu ya upelelezi Bwana anaahidi kuwakusanya wanawe kumi na wawili, ambao wanawakilishwa kama mia na arobaini na nne elfu katika kitabu cha Ufunuo. Hawa ndio anaowakilisha Yohana katika kitabu cha Ufunuo. Hukusanywa kwa wito kutoka kwa Yakobo, wito kutoka katika mwanzo wa historia yao, ambao wanaambiwa "kusikia," na "kutilia sikio." Katika siku za mwisho, wale waliowakilishwa kwa mfano na wana wa Yakobo "husikia" ujumbe na "hutilia sikio," au kama Yohana asemavyo "huyashika" mambo yaliyoandikwa humo. Ni wito kutoka kwa baba kwenda kwa watoto, ni ujumbe wa Eliya. Wale walioitwa huitwa "wana wa Yakobo," na pia "wasikilize Israeli" baba yao.
Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.
Esau na Yakobo katika Malaki wanawakilisha wanawali wenye busara na wapumbavu. Mwito unatoka kwa baba yao Yakobo na baba yao Israeli, ukibainisha kwamba wakati mwito wa mwisho unapotolewa kila mtu ni Mwadventista wa Laodikia, na uchaguzi unawekwa mikononi mwao wenyewe kuwa mwana wa Yakobo mdanganyifu au wa Israeli mshindi. Kinachowawezesha kufanya uchaguzi ni nguvu ya uumbaji iliyo ndani ya ujumbe. Ikiwa ujumbe unasomwa, unasikiwa na kuhifadhiwa, basi kwa ile ile nguvu ya uumbaji iliyoyaleta vitu vyote kuwepo, kila mmoja wao atabadilishwa awe mwana wa Israeli. Kukataa kusikia ni kubaki na uzoefu wa Yakobo, mdanganyifu.
The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.
Wito wa kukusanyika wa Yakobo, ambao pia ni wito wa kukusanyika wa ujumbe uliofunuliwa katika Ufunuo, ni ishara muhimu ya kuelewa. "Mara saba" za Mambo ya Walawi ishirini na sita zinafundisha kwamba hakuna kukusanyika, isipokuwa kwanza kuwe na kutawanyika. Elfu mia moja arobaini na nne ni wale waliotawanywa kabla ya mwito huo. Ukweli huu umeonyeshwa mara kwa mara katika Biblia.
Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.
Lisikieni neno la Bwana, enyi mataifa, na litangazeni katika visiwa vya mbali, na semeni, Yeye aliyemtawanya Israeli atamkusanya, na atamlinda, kama mchungaji alindavyo kundi lake. Yeremia 31:10.
The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.
Agano linalofanywa upya pamoja na wale laki moja na arobaini na nne elfu linajumuisha ahadi kwamba Mungu ataandika sheria yake mioyoni mwetu. Lakini wale ambao Bwana amewatendea tendo hili la uumbaji walikuwa wametawanywa hapo awali.
Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.
Tena neno la Bwana likanijia, kusema, Mwana wa adamu, ndugu zako, naam, ndugu zako, watu wa jamaa yako, na nyumba yote ya Israeli, hao ndio ambao wakaaji wa Yerusalemu wamewaambia, ‘Jitengeni mbali na Bwana; nchi hii imetolewa kwetu kuwa milki.’ Kwa hiyo sema, Hivi asema Bwana MUNGU; Ijapokuwa nimewatupa mbali miongoni mwa mataifa, na ijapokuwa nimewatawanya katika nchi, bado nitakuwa kwao kwa muda kidogo kuwa mahali patakatifu katika nchi watakazoingia. Kwa hiyo sema, Hivi asema Bwana MUNGU; Nitawakusanya ninyi kutoka kwa watu, na nitawakusanya kutoka katika nchi mlizotawanywa, nami nitawapa nchi ya Israeli. Nao watakuja huko, nao wataondoa kutoka humo vitu vyote vya kuchukiza na machukizo yake yote. Nami nitawapa moyo mmoja, nami nitatia roho mpya ndani yenu; nami nitaondoa moyo wa jiwe katika mwili wao, nami nitawapa moyo wa nyama. Ezekieli 11:14-19.
More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.
Kuna mengi ya kusemwa kuhusu kukusanywa kwa wale mia moja arobaini na nne elfu kuhusiana na ‘kutawanywa,’ lakini kwanza tunahitaji kuunganisha tathmini ya sahihi ya Alfa na Omega katika rejea hizi tisa tunazozizingatia.
Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.
Makundi mawili yamewakilishwa katika sura tatu za mwisho za Mwanzo. Kundi la waasi na kundi la wenye hekima. Makundi yote mawili yanasikia sauti isemayo, “Hii ndiyo njia, enendeni ndani yake,” lakini kundi moja lilikataa kusikiliza sauti ya baragumu na kutembea katika njia za kale. Kundi la waasi katika Mwanzo sura ya arobaini na nane hadi hamsini linawakilishwa na kabila la kumi na tatu.
At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.
Mwanzoni mwa Israeli ya kale kulikuwa na makabila kumi na tatu, na mwanzoni mwa Israeli ya kisasa kulikuwa na wanafunzi kumi na tatu. Yule mwanafunzi mmoja anayetofautishwa na wanafunzi wengine kumi na wawili, (kama vile Efraimu alivyotofautishwa na makabila mengine), wote wawili ni alama za uasi. Dada White anamtaja Yuda moja kwa moja kama bikira mpumbavu.
“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.
Kumekuwapo na daima kutakuwepo magugu miongoni mwa ngano, wanawali wajinga pamoja na wenye busara, wale wasio na mafuta katika vyombo vyao pamoja na taa zao. Kulikuwa na Yuda mwenye tamaa katika kanisa alilolianzisha Kristo duniani, na kutakuwa na watu kama Yuda kanisani katika kila hatua ya historia yake. Signs of the Times, Oktoba 23, 1879.
Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.
Yuda Iskariote alikuwa bikira mpumbavu; alikuwa gugu, na ikiwa alikuwa bikira mpumbavu, basi pia alikuwa Mlaodikia.
“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.
Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.
Wana wawili wa Yusufu wote wawili walipokea baraka kutoka kwa Yakobo katika sura ya arobaini na nane ya Mwanzo, na kuanzia hapo walihesabiwa kama “makabila nusu.” Wawe makabila nusu au la, bado walikuwa makabila. Yuda Iskariote alibadilishwa na Matia ili kujaza nafasi ya kumi na mbili ambayo hapo awali ilishikiliwa na Yuda Iskariote. Yuda alikuwa mwanafunzi, na kwa maana hii, kulikuwa na wanafunzi kumi na watatu mwishoni mwa Israeli ya kale, kama vile kulivyokuwa na makabila kumi na tatu mwanzoni.
Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.
Mwana wa Yosefu, Efraimu (kabila la kumi na tatu), akawa ishara ya uasi wakati makabila kumi ya kaskazini yalipoungana kumwunga mkono Yeroboamu na kukigawa ufalme katika makabila kumi ya kaskazini na mawili ya kusini. Kwa nini namtambua Efraimu mwana wa Yosefu kama ishara ya uasi badala ya ndugu yake Manase? Uasi unaohusishwa na Efraimu unaanza katika sura ya arobaini na nane, kabla ya Yakobo kuwabariki wanawe kumi na wawili. Katika sura ya arobaini na nane Yakobo kwanza anawabariki wana wawili wa Yosefu. Kwa kuwa Manase alikuwa mzaliwa wa kwanza, Yosefu alitarajia kwamba baraka ya kwanza juu ya wanawe iende kwa Manase, naye Yosefu alimpinga Yakobo kwa kumchagua Efraimu.
The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.
Mwanzo wa Efraimu kama mwakilishi wa wateule wa Mungu unabeba ushuhuda wa uasi, na mwisho wa Efraimu ni kutawanywa kwa “mara saba” kulikotajwa katika Mambo ya Walawi sura ya ishirini na sita, kuanzia 723 KK hadi 1798. Mnamo 723 KK, makabila kumi ya kaskazini, ufalme wa Efraimu (unaofahamika pia kama Israeli), ulipokea jeraha la mauti kama ufalme katika unabii wa Biblia. Jeraha hilo la mauti lilianzisha unabii wa wakati ambao ulihitimishwa kwa mamlaka ya kipapa na ufalme wake kupokea jeraha la mauti mwaka 1798. Jeraha la mauti la mamlaka ya kipapa mwaka 1798 linaashiria anguko la mwisho la Babeli, wakati mfalme wa kaskazini atakapofikia kikomo chake bila yeyote wa kumsaidia, katika Danieli sura ya kumi na moja, mstari wa arobaini na tano. Uasi na anguko la Babeli katika siku za mwisho liliashiriwa na uasi na anguko la mamlaka ya kipapa mwaka 1798, ambalo, kwa upande wake, liliashiriwa na uasi na anguko la ufalme wa Efraimu (Israeli) mwaka 723 KK, ambalo liliashiriwa na uasi wa Yusufu dhidi ya msukumo wa kinabii wa baba yake kama ilivyobainishwa mwishoni mwa kitabu cha Mwanzo.
The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.
Uasi ambao Efraimu ni ishara yake ulianza na uasi wa baba yake (Yusufu) dhidi ya baba yake (Yakobo). Hatimaye unaongoza kwenye uasi wa makabila kumi ya kaskazini, ambao unasababisha “kutawanywa kunakowakilishwa” kama “mara saba” katika Mambo ya Walawi ishirini na sita. Kipindi ambacho ufalme wa kaskazini ulitawanywa kimegawanywa katika vipindi viwili. Kimoja kikimalizika mwaka 538, na kipindi kinachofuata kikimalizika 1798, vyote vikiashiria ujumbe unaofunguliwa muda mfupi kabla ya mlango wa rehema kufungwa katika kitabu cha Ufunuo. Ujumbe huo unabainisha anguko la mwisho la Babeli. Kila alama ya njia katika historia ya kinabii ya Efraimu inaonesha uasi. Kama ilivyo uasi wa mwanafunzi wa kumi na tatu, Yuda Iskariote. Hivi ni mashahidi wawili wanaobainisha nambari kumi na tatu kuwa ishara ya uasi. Lakini hakuna mojawapo ya kweli hizi takatifu zinazoweza kutambuliwa ikiwa mtu hasimami juu ya misingi ya Uadventista iliyojengwa juu ya kweli ya kwanza ambayo Miller aligundua, na kweli ya kwanza iliyotupiliwa mbali na Uadventista.
The ending of Genesis agrees with all the other lines that we have been considering. In summation:
Mwisho wa kitabu cha Mwanzo unalingana na mistari mingine yote ambayo tumekuwa tukiyazingatia. Kwa muhtasari:
In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.
Hapo mwanzo utatu wa mbinguni wa Baba, Mwana na Roho Mtakatifu ulishuhudia uumbaji wa mbingu na nchi uliotimizwa na Mwana, ambaye pia ni Neno. Neno likawa njia ya mawasiliano kutoka kwa Baba hadi kwa wanadamu, na Neno ndilo njia ya pekee kwa wanadamu kuwasiliana na Baba. Ujumbe wa Baba ulitolewa na Mwana kwa malaika Gabrieli, ambaye alimchukua nafasi ya Lusifa (mbeba nuru) baada ya uasi wa Lusifa mbinguni. Gabrieli hupokea nuru, au ujumbe, na kuufikisha kwa nabii, ambaye ni kiumbe mtakatifu aliyeumbwa aliyepewa jukumu la kupitisha ujumbe kutoka kwa Baba kwa familia ya viumbe walioanguka. Ujumbe uliotolewa kwa nabii huandikwa kisha kuwasilishwa kwa wanadamu. Katika kila hatua ya mchakato wa mawasiliano ujumbe huo ni mtakatifu, na kwa sababu hii manabii, ambao ni wanadamu walioanguka, wanapaswa kuwa watakatifu. Wakati ambapo ujumbe mtakatifu unakabidhiwa mikononi mwa ubinadamu ulioanguka, ubinadamu una uwezekano wa kushughulikia ujumbe mtakatifu kwa mikono isiyotakaswa. Hivyo, nuru ya ujumbe mtakatifu huzalisha nuru na giza vyote viwili. Ujumbe unapopokelewa na wale wa familia ya mwanadamu aliyeanguka, unakuwa na ile ile nguvu ya uumbaji iliyoumba vitu vyote, ambayo ndiyo nguvu inayomhesabia haki kiumbe huyo. Mwanzo wa mchakato wa mawasiliano unaonyesha mwisho wa mchakato wa mawasiliano. Kwa hiyo, ikiwa ujumbe unasikilizwa, unasomwa na kuhifadhiwa, ujumbe huo unauumba upya ubinadamu ulioanguka katika mfano wa Mwana.
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.
Heri anayesoma, na wale wanaosikia maneno ya unabii huu, na kushika mambo yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:3.
John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.
Yohana anaonyesha wanadamu walioanguka katika “siku za mwisho” za hukumu ya uchunguzi, wanaosikia sauti iliyo nyuma yao na kugeuka ili kupokea ujumbe unaowaelekeza kwenye zamani. Wale wanaoupokea na kuufanya ujumbe huo si sehemu ya maisha yao tu, bali ndio maisha yao pekee, wanahesabiwa haki papo hapo. Kuhesabiwa haki ni kutakaswa. Wale wanaosoma na kusikia ujumbe uliotumwa kutoka kwa Baba, wanapoukubali ujumbe huo na kutakaswa, ni kupitia nguvu ya uumbaji iliyo ndani ya ujumbe huo. Nguvu hiyo ya uumbaji hutimiza kazi ya kuwahesabia haki wanadamu, wakati wanadamu wanapoamini kama alivyoamini Ibrahimu. Ujumbe unawaagiza wageuke na kusikiliza sauti iliyo nyuma yao, inayowaongoza kwenye njia za kale, ambazo ndizo kweli za msingi. Ujumbe unawaongoza kwenye kweli yote, na wanapotembea katika njia za kale, wanatembea katika njia ya waliohesabiwa haki.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.
Lakini njia ya wenye haki ni kama nuru ing’aayo, inayozidi kung’aa hata siku iwe kamilifu. Njia ya waovu ni kama giza; hawajui wanachojikwaa. Mwanangu, sikiliza maneno yangu; tega sikio lako kwa kauli zangu. Yasitoke machoni pako; uyahifadhi katikati ya moyo wako. Maana hayo ni uzima kwa wale waipatao, na afya kwa miili yao yote. Linda moyo wako kwa bidii yote; maana kutoka humo hutoka chemchemi za uzima. Uondoe kinywa kipotovu mbali nawe, na weka mbali nawe midomo ya upotovu. Macho yako yatazame mbele kwa unyoofu, na kope zako ziangalie sawasawa mbele yako. Tafakari njia ya miguu yako, na njia zako zote ziwe thabiti. Usigeuke kulia wala kushoto; uondoe mguu wako katika uovu. Mithali 4:18-27.
Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.
Wale wanaohesabiwa haki kwa ujumbe uliowasilishwa wanatembea katika njia inayowakilisha mwanga unaozidi kung’aa, lakini mwanga huo huo hufanya njia ya waovu kuwa yenye giza zaidi vivyo hivyo. Mwanga hutengana na giza. Nguvu ya uumbaji iliyotoa amri ya kuwe na mwanga hapo mwanzo hutoa athari ile ile juu ya wanadamu mwishoni kama mwanga ulivyofanya mwanzoni. Kundi linalokataa kusikia sauti iliyo nyuma, na hivyo kuchagua kutembea katika njia iliyo gizani, “hujikwaa” katika Neno lake, kwa maana hujikwaa juu ya jiwe la msingi, jiwe la kale lililojaribiwa. Sauti ni Alfa na Omega, na wale wanaohesabiwa haki wanaposikia maneno hayo na kuyaelekeza mioyo yao kwa maneno hayo huyatunza maneno hayo katikati ya mioyo yao, kwa maana Alfa na Omega hugeuza mioyo yao kwa mababa, (zamani) na mioyo ya hao mababa huuelekeza mwisho.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Njia ya wenye haki ni unyofu; wewe, uliye mnyofu mno, waipima njia ya wenye haki. Naam, katika njia ya hukumu zako, Ee Bwana, tumekungoja; tamaa ya nafsi yetu ni kwa jina lako na kwa kukukumbuka. Kwa nafsi yangu nimekutamani usiku; naam, kwa roho yangu iliyo ndani yangu nitakutafuta mapema; kwa kuwa hukumu zako zinapokuwa duniani, wakaaji wa ulimwengu hujifunza haki. Isaya 26:7-9.
God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.
Mungu hupima, au anahukumu, wale wanaotembea katika njia ya wenye haki, naye hufanya hivyo katika "siku za mwisho" wakati hukumu Zake ziko katika nchi. Wenye haki ni wale waliomngoja Bwana kwa kutimiza kipindi cha kusubiri katika mfano wa wanawali kumi. Tamaa ya wale wanaotembea katika njia ya maarifa yanayoongezeka ni kupata uelewa mkubwa na mkubwa zaidi wa jina la Mungu, yaani tabia Yake. Wale waliomngoja Bwana wao ndio wanaotangaza ujumbe wa onyo la mwisho, kwa maana hao ndio wanaotangaza Kilio cha Usiku wa Manane, ambacho bila shaka ni ujumbe wa kwanza wa ndani wa Ufunuo kumi na nane unaofuatwa na ujumbe wa pili, wa nje.
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. Revelation 18:1–4.
Na baada ya mambo haya nikamwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu; na nchi ikaangaziwa kwa utukufu wake. Akalia kwa sauti kuu kwa nguvu nyingi, akisema, Babeli ile kuu imeanguka, imeanguka, nayo imekuwa makao ya mashetani, na ngome ya kila roho chafu, na kizimba cha kila ndege mchafu na achukiwaye. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa nchi wamefanya uasherati pamoja naye, na wafanyabiashara wa nchi wametajirika kwa wingi wa anasa zake. Nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Ufunuo 18:1-4.
When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.
Wakati malaika wa Ufunuo kumi na nane alishuka tarehe 11 Septemba 2001, Kanisa la Waadventista Wasabato lilikataa mwito wake wa mwisho wa kurudi kwenye njia za kale. Kisha liliacha kuwa pembe ya Uprotestanti wa kweli nchini Marekani. Wakati huo mchakato wa kujaribiwa ulianza kwa wale waliochagua kuchukua ujumbe wa sauti hiyo yenye nguvu na kuula, kama ilivyoonyeshwa kwa mfano na Yohana wakati malaika wa Ufunuo kumi alishuka mwanzoni mwa Uadventista tarehe 11 Agosti 1840. Taifa la kiroho ambalo lilikuwa limechukua vazi la Uprotestanti wa kweli wakati ujumbe wa malaika wa kwanza ulikataliwa, kisha likafuata nyayo za Uprotestanti uliopotoka mwanzoni mwa Uadventista.
The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.
Pembe ya Uprotestanti wa kweli kisha ilipewa wale walioukubali ujumbe uliokuwa katika kitabu kidogo kilichokuwa mkononi mwa malaika katika Ufunuo kumi. Mchakato wa kujaribiwa mwanzoni mwa Uadventista kuanzia 1840 hadi 1844 unawakilisha mchakato wa kujaribiwa mwishoni mwa Uadventista kuanzia Septemba 11, 2001 hadi sheria ya Jumapili nchini Marekani. Historia ya kwanza ya 1840 hadi 1844, na mchakato wa kujaribiwa ulioanza Septemba 11, 2001, huashiria mpito wa enzi kutoka kwa kundi la waumini la awali lililoshikilia joho la Uprotestanti, kwenda kwa kundi jipya la waumini linalochukua joho la Uprotestanti wa kweli.
More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.
La muhimu zaidi katika kutafakari kwetu kuhusu njia ya wenye kuhesabiwa haki ni kwamba ndani ya historia hiyo kuna hali ya kukata tamaa inayoashiria mwanzo wa wakati wa kukawia. Waaminifu humsubiri Bwana wao katika wakati huo, ambao unamalizika kwa kufunuliwa kwa ujumbe wa Kilio cha Usiku wa Manane. Mchakato huo wa kujaribiwa mwanzoni mwa Uadventista ulikoma pale ujumbe wa Kilio cha Usiku wa Manane ulipokamilika mnamo Oktoba 22, 1844. Mchakato wa kujaribiwa mwishoni unakamilika kwa wale wanaowakilishwa na Yohana wakati wa sheria ya Jumapili nchini Marekani. Ujumbe wa Kilio cha Usiku wa Manane mwishoni utahitimishwa sawasawa kama mwanzoni, na mwanzoni mwa Uadventista ujumbe wa Kilio cha Usiku wa Manane ulifunuliwa kabla ya kukamilika kwa mchakato wa kujaribiwa. Ujumbe wa Kilio cha Usiku wa Manane mwanzoni sasa unafunuliwa mwishoni.
The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.
Wanawali wenye hekima waliohesabiwa haki wanaingia katika agano na Mungu, wakati wanawali waovu na wapumbavu wanaingia katika agano la mauti.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.
Aliwaambia, Hiki ndicho pumziko mnaweza kumpumzisha mchovu; na hiki ndicho burudisho; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, wakaanguka nyuma, wakavunjika, wakategwa, na kunaswa, na kukamatwa. Kwa hiyo sikieni neno la Bwana, enyi wenye dhihaka, mnatawala watu hawa walioko Yerusalemu. Kwa sababu mmesema, Tumefanya agano na mauti, na tumefanya mapatano na kuzimu; pigo linalofurika litakapopita, halitatufikia; kwa maana tumeufanya uongo kuwa kimbilio letu, na chini ya udanganyifu tumejificha; Kwa hiyo Bwana MUNGU asema hivi, Tazama, naweka katika Sayuni jiwe la msingi, jiwe lililojaribiwa, jiwe la pembeni lenye thamani, msingi ulio imara; yeye aaminiye hatatahayarika. Isaya 28:12-16.
The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.
Waliohesabiwa haki wanapeleka ujumbe mtakatifu wa Kilio cha Usiku wa Manane kwa kanisa, kisha wanatangaza ujumbe wa sauti ya pili huku wakiwaita wanadamu watoke Babeli.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard 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.’” Review and Herald, December 6, 1892.
Hivyo, katika kazi ya mwisho ya kuionya dunia, miito miwili tofauti inatolewa kwa makanisa. Ujumbe wa malaika wa pili ni, “Babeli ameanguka, ameanguka, ule mji mkuu, kwa sababu amewanywesha mataifa yote divai ya ghadhabu ya uasherati wake.” Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, “Tokeni kwake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake.” Review and Herald, Desemba 6, 1892.
Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.
Wale wanaotoka Babeli na kujiunga na wale wanaotembea katika njia ya wenye haki wanakubaliwa katika zizi kupitia maji ya ubatizo yanayowakilishwa na jina la watatu wa mbinguni. Waliohesabiwa haki, iwe ni wale wanaosikia sasa ujumbe uliotolewa kwa Yohana kule Patmo, au wale ambao baadaye wanaitwa watoke Babeli—wote wanahesabiwa haki kwa kumpokea Roho Mtakatifu. Mchanganyiko huo wa uungu wa Roho Mtakatifu na ubinadamu wa mwanadamu ulitekelezwa, kama ulivyoonyeshwa kwa mfano wakati Kristo alipotwaa asili ya kibinadamu. Wale elfu mia moja arobaini na nne waliwakilishwa na mashahidi wawili, yaani, wana kumi na wawili wa Yakobo na wanafunzi kumi na wawili. Waovu wanawakilishwa na kabila la kumi na tatu na mwanafunzi wa kumi na tatu. Hizo “kumi na tatu” zote katika mifano yote miwili ziliitwa ziwe makuhani wa Mungu, na wale wanaokataa mwito huo wanawakilishwa na Esau, ilhali ndugu yake mdogo Yakobo anawakilisha wale wanaokubali mwito huo. Esau na Yakobo wote wawili wanawakilisha Waadventista Wasabato wa Laodikia mwishoni mwa dunia. Darasa moja linaukubali ujumbe mtakatifu uliowasilishwa kupitia maandiko ya nabii na hubadilishwa kuwa Israeli, ilhali Esau anabaki na jina lake.
There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.
Bila shaka kuna mengi zaidi katika mistari hii tisa ya Alfa na Omega, kwa maana hili lilikuwa tu muhtasari mfupi wa mwanzo na mwisho katika Neno la Mungu.
Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter three. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?
Mistari tisa ya historia, inayowakilisha historia za kinabii kuanzia uumbaji hadi Kurudi kwa Pili. Mistari hii tisa ya kinabii ya mwanzo na mwisho imeunganishwa moja kwa moja na mistari mitatu ya kwanza ya Ufunuo sura ya tatu. Mistari hiyo mitatu inaonyesha kwamba Ufunuo wa Yesu Kristo, ambao unaondolewa muhuri muda mfupi kabla ya kufungwa kwa wakati wa rehema, ni udhihirisho wa nguvu ya uumbaji ya Mungu. Ni nguvu gani nyingine ingeweza kuunda ushuhuda tata uliosokotwa kwa namna hii kutoka kwa mashahidi mbalimbali, waliotoa ushuhuda wao kuanzia wakati wa Musa hadi wakati wa Yohana wa Ufunuo?
Take off your shoes, for this is holy ground.
Vua viatu vyako, kwa maana hapa ni ardhi takatifu.