Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.
Kabla hatujashughulikia mada ya ukweli ni nini, tunabainisha kwamba tumelianza somo hili kwa mistari mitatu ya kwanza ya Ufunuo sura ya kwanza, na baadaye tukaongeza makala kuhusu Eliya. Baadhi ya madhumuni ya masomo haya ni kutambua nafasi ya Marekani katika unabii, kufungua ujumbe wa Ufunuo wa Yesu Kristo, kutambua nafasi ya manabii kama alama za watu wa Mungu, na kuzingatia athari za kile kinachomaanisha kwamba Yesu ni Alfa. Tulionyesha kwamba mistari mitatu ya kwanza ya Ufunuo inawiana na mistari ya mwisho ya kitabu hicho, na katika hali zote mbili, mwanzoni na mwishoni, Yesu anajitambulisha kuwa Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho.
We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.
Tulitumia mjadala mfupi kuhusu Eliya katika somo la pili ili kuonyesha kwamba aya za ufunguzi za Biblia zinapatana na aya za mwisho za Agano la Kale na Agano Jipya, na zaidi kwamba aya za ufunguzi za Agano Jipya pia zinapatana na mwanzo au mwisho wa Biblia, kwa vyovyote unavyotaka kuichukulia, iwe kama kitabu kizima au kama maagano mawili.
Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.
Hoja nyingine tunayotaka kuendeleza ni ufahamu kwamba Uungu umefanya kazi kufunua taratibu asili ya Kimungu katika historia. Hii ndiyo sababu tumeona kwamba kadiri wakati unavyoendelea katika mada ya kibiblia ya historia ya agano, Mungu hatua kwa hatua alifunua zaidi na zaidi tabia yake kupitia ishara zilizomo katika majina yake mbalimbali. Mungu Mwenyezi alimnenea Abrahamu, na Mungu yuleyule alimnenea Musa, lakini akamjulisha Musa kwamba kuanzia wakati huo jina lake lingejulikana kama Yehova. Kisha Kristo alipokuja, alijitambulisha kwa jina ambalo halikujulikana katika Agano la Kale, isipokuwa usemi mmoja wa jina hilo na Mbabiloni mmoja katika sura ya tatu ya Danieli. Siyo tu kwamba Yesu alionyesha kwamba yeye alikuwa Mwana pekee aliyezaliwa wa Baba, bali pia katika historia hiyo mahsusi ya agano alijitambulisha kama Mwana wa Adamu. Mungu pia alitoa jina kwa Uadventisti wa Milleraiti alipoingia katika agano mwanzoni mwa Uadventisti.
“At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.
"Wakati huu, ambapo tuko karibu sana na mwisho, je, tutajikuta tumekuwa kama dunia katika matendo kiasi kwamba watu watatafuta bure bila mafanikio kuwapata watu wa Mungu waliotambulishwa kwa jina Lake? Je, kuna mtu atakayeuza sifa zetu za kipekee kama watu waliochaguliwa na Mungu kwa faida yoyote ile ambayo dunia inaweza kutoa? Je, kibali cha wale wavunjao sheria ya Mungu kitahesabiwa kuwa cha thamani kubwa? Je, wale ambao Bwana amewaita watu Wake watadhani kwamba kuna nguvu iliyo juu kuliko Yule MIMI NIKO Mkuu? Je, tutajaribu kufuta vipengele vya imani vinavyotutofautisha vilivyotufanya kuwa Waadventista Wasabato?" Uinjilisti, 121.
The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.
Jina lililopewa Waadventista wa Sabato lilipewa na Bwana, na Dada White mara nyingi huwataja Waadventista kama watu wa Mungu waliopewa jina. "Denominated" humaanisha kupewa jina. Makanisa mawili tu ambayo Dada White anayabainisha kuwa ni watu wa Mungu waliopewa jina ni Israeli wa kale na Israeli wa sasa.
Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.
Hivyo basi, tunapoendelea katika somo letu la Kitabu cha Ufunuo, napendekeza kwamba "jina jipya" linalofunuliwa kwa Wafiladelfia, ambao pia wanawakilishwa kama elfu mia na arobaini na nne, ni sehemu kubwa ya siri ya kinabii inayofunuliwa muda mfupi kabla ya muda wa rehema kufungwa.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, ambao ni Yerusalemu Mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Yeye aliye na sikio, na asikie kile Roho anachosema kwa makanisa. Ufunuo 3:12, 13.
The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.
Ujumbe wa mwisho wa onyo ni ule wa Ufunuo wa Yesu Kristo, na ni ufunuo wa tabia Yake.
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.
"Wale wanaosubiri kuja kwa Bwana-arusi wanapaswa kuwaambia watu, 'Tazameni Mungu wenu.' Miale ya mwisho ya nuru ya rehema, ujumbe wa mwisho wa rehema utakaotolewa kwa ulimwengu, ni ufunuo wa tabia Yake ya upendo. Watoto wa Mungu wanapaswa kudhihirisha utukufu Wake. Katika maisha yao na tabia yao wenyewe wanapaswa kufunua kile neema ya Mungu imewatendea." Christ's Object Lessons, 415, 416.
We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.
Tunayo mengi zaidi ya kuweka katika kumbukumbu kuhusu Yesu kama Neno, lakini sasa tutalishughulikia neno 'kweli.' Kuelewa "kweli", pamoja na neno "kweli", na hata herufi zinazotumiwa kuunda "neno la kweli", ni kuelewa tabia ya Kristo.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Pilato akamwambia, Je, basi wewe ni mfalme? Yesu akajibu, Wewe umesema kwamba mimi ni mfalme. Kwa kusudi hili nilizaliwa, na kwa sababu hii nilikuja ulimwenguni, ili nishuhudie ile kweli. Kila mtu aliye wa kweli huisikia sauti yangu. Pilato akamwambia, Kweli ni nini? Na alipokwisha kusema hayo, akatoka tena akawaendea Wayahudi, akawaambia, Siioni ndani yake kosa lolote kabisa. Yohana 18:37, 38.
The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.
Neno la Kigiriki lililotafsiriwa kama "kweli" katika mstari huo limetokana na neno la Kiebrania, ambalo pia ni herufi na hata nambari. Herufi ya kwanza ya alfabeti ya Kiebrania ni "aleph." Kwa kweli, herufi mbili za kwanza za alfabeti ya Kiebrania ni "aleph" na "beth," na zinafanana sana na herufi mbili za kwanza za Kigiriki ambazo ni alpha na beta. Kwa pamoja zinaunda asili ya neno "alfabeti." Neno "alpha" (kutoka herufi ya Kiebrania aleph) kwa hiyo linatumika kama herufi, neno, nambari na pia mojawapo ya majina mengi ya Yesu.
When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.
Wakati Pilato alipouliza swali, "Kweli ni nini?" Yesu tayari alikuwa amemwambia kwamba sababu ya "kuja kwake ulimwenguni," na pia kwamba sababu ya "kuzaliwa kwake" ilikuwa kuishuhudia "kweli." Akaongeza kwamba "kila aliye wa kweli huisikia" sauti yake.
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.
TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.
UKWELI: G225-Kutoka G227; ukweli: - kweli, X kwa kweli, ukweli, hakika. G227-Kutoka G1 (kama chembe ya kukanusha) na G2990; kweli (kwa maana ya kutoficha): - kweli, kwa kweli, ukweli. G1; Α. Ya asili ya Kiebrania; herufi ya kwanza ya alfabeti: kwa maana ya mfano tu (kutokana na matumizi yake kama tarakimu) ya kwanza. Alfa.
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.
Yesu akamwambia, Mimi ndimi njia, ukweli, na uzima; hakuna mtu anayekuja kwa Baba isipokuwa kupitia kwangu. Yohana 14:6.
When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.
Aliposema Yesu, "Mimi ndimi... kweli." Alikuwa akisema kwamba Yeye ni herufi, nambari na neno; kwamba herufi alfa, neno alfa, na nambari alfa vyote ni "kweli." Katika kitabu cha Danieli, Kristo alijidhihirisha kama mhesabu wa ajabu; hiyo ndiyo maana ya neno la Kiebrania "Palmoni," ambalo limetafsiriwa kama "yule mtakatifu fulani aliyenena," katika Danieli sura ya nane.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu dhabihu ya kila siku na uasi wa uharibifu, ili mahali patakatifu pamoja na jeshi viwe kitu cha kukanyagwa? Akaniambia, Hata siku elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa. Danieli 8:13, 14.
That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.
Yule "mtakatifu fulani" katika aya ya kumi na tatu ni "Palmoni" - mhesabu wa ajabu, au mhesabu wa siri. Aya hizi mbili ndiko kunapoainishwa unabii wa miaka 2300 na unabii miwili wa miaka 2520. Miaka 2300 inahusu "patakatifu" na ule unabii miwili wa miaka 2520 unahusu "jeshi," kwa kuwa patakatifu na jeshi vyote viwili vingekanyagwa chini na Roma. Unabii wa miaka 2520 unawakilisha kukanyagwa chini kwa patakatifu la Mungu na watu wake. Unabii watatu wenye kina uliofungamana, unaotegemea wakati, mahali pale pale katika Biblia ambapo Yesu anajitambulisha kama mhesabu wa ajabu wa siri. Si tu kwamba alichagua aya hizi mbili kujitambulisha kama Bwana wa wakati, bali aya hizo mbili ambamo anajifunua zinabainisha wakati ambao angeingia agano na Israeli wa kiroho wa kisasa, na aya hizo mbili pia ndizo msingi na nguzo kuu ya Uadventista.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
Andiko ambalo, kuliko mengine yote, lilikuwa msingi na nguzo kuu ya imani ya Adventi lilikuwa tamko hili: ‘Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa.’ [Danieli 8:14.] Mzozo Mkubwa, 409.
At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.
Katika wakati wa mwisho mnamo mwaka 1798, kitabu cha Danieli kilifunguliwa na ujumbe wa kwanza wa malaika ukatokea katika historia, ukiashiria ongezeko la maarifa ya kinabii lililotokea katika kipindi cha harakati za Wamileraiti, ambazo zilikuwa mwanzo wa Uadventista wa Sabato. Kitabu cha Danieli kilipofunguliwa kwa Wamileraiti, ujumbe kutoka kwa Palmoni, ujumbe wa wakati, ulieleweka. Neno la Mungu halishindwi kamwe, na daima huutambulisha mwisho kwa kuuhusianisha na mwanzo. Hivyo, mwishoni mwa Uadventista wa Sabato bila shaka kutakuwa na ufunuo wa tabia Yake, kama ilivyokuwa katika historia ya Wamileraiti. Jambo hili linategemea mwanzo na mwisho wa Uadventista wa Sabato, lakini pia linategemea uhusiano uliotajwa kati ya kitabu cha Danieli na kitabu cha Ufunuo. Danieli na Ufunuo vinawakilisha kitabu kimoja, na katika uwakilisho huo, ni mashahidi wawili, wa kwanza akiwa Danieli na wa mwisho akiwa Ufunuo.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.
"Vitabu vya Danieli na Ufunuo ni kimoja. Kimoja ni unabii, kingine ni ufunuo; kimoja ni kitabu kilichotiwa muhuri, kingine ni kitabu kilichofunguliwa." Maoni ya Biblia ya Waadventista Wasabato, juzuu 7, 972.
Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.
Danieli na Ufunuo ni vitabu viwili ambavyo ni kitabu kimoja, kama vile Biblia ni kitabu kimoja kilichogawanywa katika Agano la Kale na Agano Jipya, au mwanzo na mwisho. Katika Ufunuo sura ya kumi na moja, mashahidi wawili wanaowasilishwa kama Musa na Eliya ni Agano la Kale na Agano Jipya.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
Kuhusu mashahidi wale wawili, nabii anasema zaidi: ‘Hizi ndizo miti miwili ya mizeituni, na vinara viwili vya taa vinavyosimama mbele za Mungu wa nchi.’ ‘Neno lako,’ alisema mtunga zaburi, ‘ni taa ya miguu yangu, na mwanga wa njia yangu.’ Ufunuo 11:4; Zaburi 119:105. Mashahidi hao wawili wanawakilisha Maandiko ya Agano la Kale na Agano Jipya. Pambano Kuu, 267.
Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).
Danieli na Yohana ni mashahidi wawili ambao wote waliteswa, wote walichukuliwa mateka, wote walipewa mfululizo uleule wa historia ya kinabii wa kuandika, wote wakiwakilisha elfu mia arobaini na nne, wote wakiishi katika kipindi cha baada ya maangamizi ya Yerusalemu, wote wakiwa alama za mauti na ufufuo, (Yohana kutoka kwenye mafuta yanayochemka na Danieli kutoka tundu la simba).
Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.
Danieli anatambua ufunuo maalum wa tabia ya Kristo, na anafanya hivyo katika mistari miwili ambayo uvuvio huiita “nguzo kuu na msingi” wa Kanisa la Waadventista Wasabato. Mistari hiyo miwili ilikuwa “jiwe la mwisho,” jiwe la mwisho lililowekwa katika misingi iliyowakilishwa na kazi za William Miller. Jiwe hilo la mwisho lilileta pamoja nalo uelewa wa patakatifu pa mbinguni, sheria ya Mungu, Sabato, hukumu ya uchunguzi, na malaika watatu wa Ufunuo kumi na nne. Danieli ni mwanzo wa kitabu, Yohana ndiye mwisho.
John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.
Maandiko ya Yohana yatabainisha ufunuo wa tabia ya Kristo mwishoni mwa Uadventista. Mwanzoni mwa Israeli ya kisasa, Alijidhihirisha kama Mwenye kuhesabu wa ajabu, Muumba wa kila kitu cha kihisabati; na mwishoni mwa Israeli ya kisasa Anajidhihirisha kama mwanaisimu wa ajabu. Yeye ni Muumba wa kila kitu kinachohusiana na lugha, iwe ni muundo wa lugha, kanuni za sarufi, maneno na hata herufi za alfabeti. Yeye aliumba mawasiliano yanayotekelezwa kwa maneno, yanayoongozwa na kanuni za sarufi, yawe yameandikwa au yamesemwa, yaliyoandikwa kwa alfabeti aliyobuni Yeye mwenyewe, na zaidi ya hayo, Yeye ndiye Neno. Kwa Neno hilo huwageuza Walaodikia wasioona na wasio tayari kuwa Wafiladelfia waliotakaswa.
Sanctify them through thy truth: thy word is truth. John 17:17.
Uwatakase kwa ile kweli; neno lako ndiyo kweli. Yohana 17:17.
The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.
Neno linalotafsiriwa kama "kutakasa" linamaanisha kufanya kuwa takatifu. Elfu mia moja arobaini na nne watakuwa watakatifu, na watakuwa wameipata hali hiyo ya tabia kwa "kweli" au unaweza kusema, kwa "neno" lake, kwa maana Yesu ni Neno naye ndiye kweli.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.
Hapo mwanzo kulikuwa Neno, na Neno alikuwa pamoja na Mungu, na Neno alikuwa Mungu. Hilo hilo lilikuwa mwanzoni pamoja na Mungu. Vitu vyote vilifanyika kupitia kwake; wala pasipo yeye hakikufanyika chochote kilichofanyika. Yohana 1:1-3.
Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.
Tambua kwamba hili ndilo jambo la kwanza ambalo Yohana anaandika katika Injili yake. Bila shaka linashabihiana na jambo la kwanza lililoandikwa katika Mwanzo. Nalo linaongeza katika ushuhuda, likibainisha kwa uwazi zaidi kile kilichoelezwa katika Mwanzo sura ya kwanza.
In the beginning God created the heaven and the earth. Genesis 1:1.
Mwanzoni Mungu aliumba mbingu na nchi. Mwanzo 1:1.
The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.
Neno lililotafsiriwa kama "Mungu" katika mstari wa kwanza liko katika wingi, hivyo kuonyesha tangu "mwanzo" kwamba Mungu si mmoja tu. "Hapo mwanzo" katika Injili ya Yohana Neno lilikuwa pamoja na Mungu na Neno alikuwa Mungu. Na Neno ndilo Muumba.
Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.
Yesu ni Neno, naye aliileta Biblia kwa kuunganisha uungu na ubinadamu, uungu ukiwakilishwa na Roho Mtakatifu na ubinadamu ukidhihirishwa kupitia wale walioandika maneno katika vitabu vilivyokusudiwa kutumwa kwa makanisa. Hivyo, Biblia ni mchanganyiko wa ubinadamu na uungu kama alivyo Yesu. Biblia, licha ya ushiriki wa wanadamu wa kimwili walioanguka, ni takatifu, na hivyo wanaume waliotunga maandishi yake walikuwa watakatifu pia.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Tena tunalo pia neno la unabii lililo thabiti zaidi; nanyi mtafanya vema mkilizingatia, kama taa iangazayo mahali pa giza, hadi alfajiri ipambazuke, na nyota ya asubuhi ichomoze mioyoni mwenu; mkijua kwanza hili, kwamba hakuna unabii wa Maandiko unaotokana na tafsiri ya mtu binafsi. Kwa maana unabii haukuja zamani kwa mapenzi ya mtu, bali watu watakatifu wa Mungu walinena walipokuwa wakiongozwa na Roho Mtakatifu. 2 Petro 1:19-21.
Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.
Ingawa manabii walikuwa watu watakatifu, bado walikuwa wanadamu walioanguka, kwa maana wote wamefanya dhambi na kupungukiwa na utukufu wa Mungu. Hata hivyo, Biblia ni muungano wa uungu na ubinadamu, na ni takatifu, kwa kuwa Neno la Mungu alikuja kuonyesha katika maisha Yake na katika Neno Lake lililoandikwa kwamba ubinadamu uliounganishwa na uungu hautendi dhambi. Kilicho kweli kuhusu Biblia ni kweli kuhusu Kristo, kwa maana Yeye ndiye Biblia.
Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.
Yesu alichukua juu yake mwili wenye dhambi wala hakutenda dhambi kamwe, hivyo akitoa mfano kwamba ubinadamu ukiunganishwa na uungu hautendi dhambi.
“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.
"Hadithi ya Bethlehemu ni mada isiyo na ukomo. Ndani yake imefichwa 'kina cha utajiri wa hekima na maarifa ya Mungu.' Warumi 11:33. Tunashangaa juu ya dhabihu ya Mwokozi ya kubadilisha kiti cha enzi cha mbinguni kwa hori, na ushirika wa malaika wanaomsujudu kwa wanyama wa zizi. Kiburi cha kibinadamu na kujitosheleza kwa mwanadamu vinakaripiwa katika Uwepo Wake. Hata hivyo, hili lilikuwa tu mwanzo wa kujishusha Kwake kwa ajabu. Ingekuwa karibu ni kujishusha kusiko na mipaka kwa Mwana wa Mungu kuchukua asili ya mwanadamu, hata wakati Adamu alipokuwa katika kutokuwa na hatia yake huko Edeni. Lakini Yesu alikubali ubinadamu wakati jamii ya wanadamu ilikuwa imedhoofishwa na miaka elfu nne ya dhambi. Kama kila mtoto wa Adamu, Alikubali matokeo ya utendaji wa sheria kuu ya urithi. Yalivyokuwa matokeo hayo yanaonyeshwa katika historia ya mababu Zake wa kidunia. Alikuja akiwa na urithi wa namna hiyo ili kushiriki huzuni zetu na majaribu yetu, na kutupa mfano wa maisha yasiyo na dhambi." The Desire of Ages, 48.
Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.
Yesu ni Neno, na Yesu pamoja na Biblia ni muungano wa ubinadamu na uungu. Yesu alipoileta Biblia kupitia karne nyingi, aliweka kanuni ndani ya Biblia ili kuwaruhusu wale watakaosikia wasikie. Kanuni zinazoongoza Biblia pia ni sifa za tabia Yake.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
"Katika Ufunuo vitabu vyote vya Biblia hukutana na kuhitimika. Hapa ndipo ukamilisho wa kitabu cha Danieli ulipo." Matendo ya Mitume, 585.
The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?
Neno “complement” linamaanisha kuleta hadi ukamilifu. Ushuhuda wa Danieli hufikia kikomo katika Ufunuo, hivyo kufanya ushuhuda wa Danieli kuwa mwanzo na Ufunuo kuwa mwisho. Mwanzo wa Ufunuo hurudiwa mwishoni mwa Ufunuo, na katika mstari wa kwanza wa sura ya kwanza ya Danieli kuna vita kati ya Israeli wa kimwili na Babeli ya kimwili ambapo Babeli inashinda, lakini mwishoni mwa historia ya kipindi cha rehema katika Danieli 11:45, 12:1; Babeli ya rohoni iko vitani na Israeli wa rohoni, na mwishoni, Babeli inashindwa na Israeli inashinda. Kama ilivyo kwa Yohana katika Ufunuo, mwanzo wa ushuhuda wa Danieli unakubaliana na mwisho wa ushuhuda wake. Basi, ukweli ni nini?
Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.
Fundisho ni neno linalotambulisha kile ambacho kundi la waumini wanaelewa kuwa sahihi. Madhumuni yake au matumizi yake hayajazuiliwa kwa Biblia au Ukristo pekee. Katika kile kinachoitwa Ukristo, huenda kuna “mafundisho” ya uongo mengi kuliko ya kweli, kwa kuwa Babeli ya kiroho, upapa, ni kizimba cha kila ndege mchafu na mwenye kuchukiwa, na hao ndege wanawakilisha uovu, ambao unaendelezwa na kufunikwa na makanisa kupitia mafundisho ya uongo, kama vile sheria imebatilishwa. Lakini kuna fundisho la kweli.
“The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.
Akili za watu wa Beroya hazikuwa zimefungwa na upendeleo. Walikuwa tayari kuchunguza ukweli wa mafundisho yaliyohubiriwa na mitume. Walisoma Biblia, si kwa udadisi, bali ili wajifunze yale yaliyoandikwa kuhusu Masihi aliyeahidiwa. Kila siku walichunguza maandiko yaliyovuviwa, na walipolinganisha andiko kwa andiko, malaika wa mbinguni walikuwa pamoja nao, wakiwaangazia akili zao na kuigusa mioyo yao.
“Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.
Popote pale kweli za injili zinapotangazwa, wale wanaotamani kwa uaminifu kutenda yaliyo sawa huongozwa kuchunguza kwa bidii Maandiko. Ikiwa, katika vipindi vya mwisho vya historia ya dunia hii, wale ambao kweli zinazowajaribu zinatangaziwa wangefuata mfano wa Waberea, wakichunguza Maandiko kila siku na kulinganisha ujumbe waliowaletewa na neno la Mungu, leo kungekuwapo idadi kubwa ya watu waaminifu kwa maagizo ya sheria ya Mungu, ambapo sasa wapo wachache kwa kulinganisha. Lakini wakati kweli za Biblia zisizopendwa zinapowasilishwa, wengi hukataa kufanya uchunguzi huu. Ingawa hawawezi kupinga mafundisho ya wazi ya Maandiko, bado huonyesha kusita mno kuchunguza ushahidi uliotolewa. Baadhi hudhani kwamba hata kama mafundisho haya ni ya kweli, haijalishi sana kama wanakubali au la ile nuru mpya, nao hushikilia hadithi za kubuni zinazopendeza ambazo adui hutumia kuwapotosha nafsi. Hivyo, akili zao hupofushwa na upotovu, na hutenganishwa na mbingu.
“All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.
Wote watahukumiwa kwa kadiri ya nuru waliyopewa. Bwana huwatuma mabalozi wake pamoja na ujumbe wa wokovu, na wale wanaousikia atawawajibisha kwa jinsi wanavyoyashughulikia maneno ya watumishi wake. Wale wanaoutafuta ukweli kwa unyofu watafanya uchunguzi makini wa mafundisho yanayowasilishwa kwao, kwa mwanga wa Neno la Mungu. Matendo ya Mitume, 231, 232.
There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”
Kuna "mafundisho" ambayo ni "kweli za injili" na yanahitaji kuchunguzwa. Baadhi yake, (ikiwa si yote), ni "kweli za jaribio." Sabato ni kweli ya jaribio iliyo rahisi kuelewa. Kuna mafundisho ya kweli na ya uongo. Baadhi ya mafundisho ya kweli huleta jaribio kwa wale wanaoyasikia. Kuna pia aina ya kweli iliyokusudiwa kwa kipindi fulani cha wakati. Kweli hizi huitwa "kweli za wakati huu."
“There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
Kuna kweli nyingi za thamani zilizomo katika Neno la Mungu, lakini ni ‘kweli ya sasa’ ndiyo kundi linahitaji sasa. Nimeona hatari ya wajumbe kuchepuka kutoka kwenye vipengele muhimu vya kweli ya sasa, na kujishughulisha na mada zisizokusudiwa kuunganisha kundi na kutakasa nafsi. Shetani hapa atatumia kila fursa iwezekanayo kuudhuru kazi hiyo.
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
Lakini masomo kama vile patakatifu, kwa uhusiano na zile siku 2300, amri za Mungu na imani ya Yesu, yanatosha kabisa kufafanua harakati ya Advent iliyopita na kuonyesha tulipo sasa, kuimarisha imani ya wenye shaka, na kutoa uhakika wa wakati ujao mtukufu. Haya, nimeona mara nyingi, yalikuwa mada kuu ambazo wajumbe walipaswa kuziangazia kwa kina. Early Writings, 63.
Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.
Waadventista mara nyingi hutumia kifungu hiki ili kuepuka kile kinachosema kwa hakika. Wanadai kwamba yote yanayopaswa kusisitizwa katika ujumbe wetu wa ‘kweli ya sasa’ ni patakatifu, siku 2300, amri, na imani ya Yesu. Wanadai hivyo ili kuepuka kile kilichobainishwa kuhusu mada hizi nne.
The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”
Kusudi la hizi kweli kuu nne ni kwamba zimekuwa "zimepangwa kikamilifu ili kueleza harakati ya Waadventista ya wakati uliopita na kuonyesha msimamo wetu wa sasa ni upi, kuimarisha imani ya wenye shaka, na kutoa uhakika wa mustakabali mtukufu." Mafundisho haya manne ya kweli ya wakati huu yamekusudiwa kuonyesha kwamba mwanzo wa Uadventista (harakati ya Waadventista ya wakati uliopita) unaonyesha mwisho wa Uadventista (msimamo wetu wa sasa). Mafundisho yale manne ya msingi yame "pangwa kikamilifu" kueleza kanuni kwamba mwisho unaonyeshwa na mwanzo. Kulingana na kifungu hiki cha uvuvio, hii ndiyo "kweli ya wakati huu" ambayo "kundi linahitaji sasa."
Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.
Israeli ya kale ni mwanzo wa Israeli na Israeli ya kisasa ni mwisho. Israeli halisi ya kale ilikuwa kielelezo cha watu wa Waadventista Wasabato kuanzia wakati wa mwisho mnamo 1798 hadi sheria ya Jumapili. Kabla ya kuja kwa kwanza kwa Kristo, "kweli ya sasa" haikuonekana na Wayahudi, kwa maana walikuwa vipofu (wa Laodikia) kwa sababu ya kutegemea kwao desturi na mapokeo.
“We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.
"Tunataka kuelewa nyakati tunazoishi. Hatuzielewi hata nusu. Hatuziingiza akilini hata nusu. Moyo wangu unatetemeka ndani yangu ninapofikiri ni adui wa namna gani tunapaswa kumkabili, na jinsi tulivyo tumejiandaa vibaya kumkabili. Majaribu ya wana wa Israeli, na msimamo wao kabla tu ya ujio wa kwanza wa Kristo, yamewasilishwa mbele yangu mara kwa mara ili kuonyesha hali ya watu wa Mungu katika uzoefu wao kabla ya ujio wa pili wa Kristo—jinsi adui alivyotafuta kila nafasi ya kuutawala akili za Wayahudi, na leo anatafuta kuzipofusha akili za watumishi wa Mungu, ili wasiweze kutambua ukweli wa thamani." Ujumbe Teule, kitabu cha 2, 406.
According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.
Kwa mujibu wa rejea yetu inayofuata, Wayahudi walikuwa hawauoni tena "ukweli wa asili wa Mungu," na ukweli huo wa asili kwa Wayahudi ulikuwa historia ya ukombozi kutoka Misri. Historia ya ukombozi huo ilikuwa ukweli wao wa asili; ulikuwa ukweli waliagizwa kuwafundisha watoto wao katika vizazi vyao vyote. Walishindwa, kama ilivyoshindwa Uadventista. Ili kuwasilisha ukweli kwa Wayahudi waliopofushwa, Yesu aliweka ukweli katika mfumo.
“In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.
Wakati wa Mwokozi, Wayahudi walikuwa wamefunika sana vito vya thamani vya ukweli kwa takataka za mapokeo na ngano, hadi ikawa haiwezekani kutofautisha cha kweli na cha uongo. Mwokozi alikuja kuondoa takataka za ushirikina na makosa yaliyoshikiliwa kwa muda mrefu, na kuweka vito vya Neno la Mungu katika muundo wa ukweli. Mwokozi angefanya nini kama angekuja kwetu sasa kama alivyokuja kwa Wayahudi? Angehitaji kufanya kazi kama hiyo ya kuondoa takataka za mapokeo na taratibu za sherehe. Wayahudi walifadhaika sana alipoifanya kazi hii. Walikuwa hawauoni tena ukweli wa asili wa Mungu, lakini Kristo aliudhihirisha tena. Ni kazi yetu kuziweka huru kweli za thamani za Mungu kutoka kwa ushirikina na makosa.
“Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.
Kweli tukufu zimezikwa mbali na macho, na zimefanywa zisizo na mng'ao wala mvuto kwa sababu ya makosa na ushirikina. Yesu hufunua nuru ya Mungu, na huleta mng'ao mzuri wa ukweli katika utukufu wake wote wa uungu. Akili za wenye unyofu hujazwa na mshangao. Mioyo yao huvutwa katika mapendo matakatifu kuelekea yeye aliyetoa vito vya ukweli na kuviweka wazi kwa uelewa wao.
“The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.
Wayahudi walielewa sehemu fulani ya kweli, na walifundisha sehemu ya neno la Mungu; lakini hawakuelewa upeo mpana wa sheria ya Mungu. Kristo alifagia mbali takataka za mapokeo, na akaonyesha kiini halisi na moyo wa makusudi ya Mungu. Alipofanya hili, wakachukizwa kupita kiasi, hata kushindwa kujidhibiti. Wakasambaza habari za uongo kutoka mji mmoja hadi mwingine kwamba Kristo alikuwa akiharibu kazi ya Mungu. Lakini wakati Yesu akiondoa taratibu za zamani, aliweka upya kweli za kale, akaziweka katika mfumo wa ukweli. Akazilinganisha na kuziunganisha pamoja, akaunda mfumo kamili na wenye uwiano wa ukweli. Hii ndiyo kazi aliyofanya Mwokozi wetu; na sasa tutafanya nini? Je, tusifanye kazi kwa upatanifu na Kristo? Je, tuongozwe na uvumi? Je, tuache mawazo yetu wenyewe yatufiche nuru ya Mungu? Tunapaswa kusoma kwa makini, kusikiliza kwa ufahamu, na kuwafundisha wengine pia mambo tuliyojifunza. Ni lazima tuwe daima na njaa ya mkate wa uzima, tukitafuta kila wakati maji yaliyo hai na theluji ya Lebanoni, ili tuweze kuwaongoza watu kwenye maji yaliyo hai na yanayotuliza ya chemchemi ya ukweli. Review and Herald, Juni 4, 1889.
At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.
Katika kuja kwake kwa kwanza, Yesu “alirejesha kweli za zamani, akiziweka katika mfumo wa ukweli. Aliziwianisha na kuziunganisha pamoja, akiunda mfumo kamili na ulio sawia wa ukweli.” Yesu alitumia historia ya mwanzoni mwa Israeli ya kale ili kurejesha kweli za zamani, naye alifanya hivyo kwa kuziwianisha hizo kweli (kwa mada) na kuziunganisha pamoja (sambamba, mstari juu ya mstari). Alifanya hivyo kwa kusudi la kuwaweka Wayahudi huru kutoka kwa desturi na mapokeo yaliyokuwa yamewapofusha. Historia hiyo ilikuwa historia ya mwisho ya Israeli halisi.
Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.
Uadventista unarudia historia ya mwisho wa Israeli ya kale, na mfumo wa kuweka ukweli ndani yake ili kuondoa upofu wa Laodikia wa mapokeo na desturi unatekelezwa sasa kama ilivyokuwa wakati Kristo aliposhughulika na Wayahudi. "Kweli za zamani" zinapaswa kuwekwa ndani ya "mfumo" wa ukweli, ili kuleta mistari ya kinabii pamoja na mistari mingine ya kinabii, "mstari juu ya mstari," sambamba, ili, ikiwezekana, kumweka huru Mlaodikia kutoka katika upofu wake. Kristo ni mfano wetu, katika mambo yote.
There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.
Kuna kweli katika Biblia zinazotambuliwa kama mafundisho, na "kuna kweli nyingi za ajabu," lakini pia kuna "ukweli wa sasa" ambao ni "jaribio kwa watu wa" "kizazi" kinachoishi wakati ukweli huo unafunuliwa. Kinabii hili hutokea katika kizazi cha nne cha Uadventista, na "ukweli wa sasa" "ambao ni jaribio kwa kizazi hiki" haukuwa jaribio kwa vizazi vya awali vya Uadventista.
“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
Kuna katika Maandiko mambo ambayo ni magumu kuyaelewa, na ambayo, kama asemavyo Petro, wasio na elimu na wasio thabiti huyapotosha hata kwa maangamizi yao wenyewe. Huenda tusiweze, katika maisha haya, kufafanua maana ya kila kifungu cha Maandiko; lakini hakuna vipengele muhimu vya kweli ya vitendo vitakavyofunikwa na mafumbo. Wakati utakapowadia, katika maongozi ya Mungu, kwa ulimwengu kujaribiwa juu ya ile kweli ya wakati huo, akili zitaamshwa na Roho wake kuchunguza Maandiko, hata kwa kufunga na kwa kuomba, hadi kiungo baada ya kiungo kigunduliwe na kuunganishwa katika mnyororo mkamilifu. Kila jambo linalohusu moja kwa moja wokovu wa nafsi za watu litawekwa wazi kiasi kwamba hakuna atakayelazimika kupotoka wala kutembea gizani.
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
Tulipofuatilia mfululizo wa unabii, ukweli uliofunuliwa kwa wakati wetu umeonekana wazi na kufafanuliwa. Sisi tunawajibika kwa mapendeleo tunayofurahia na kwa nuru inayong’aa juu ya njia yetu. Wale walioishi katika vizazi vilivyopita walikuwa na wajibu kwa nuru iliyoruhusiwa kuwaangazia. Akili zao zilishughulishwa kuhusu hoja mbalimbali za Maandiko zilizowajaribu. Lakini hawakuelewa kweli ambazo sisi tunaelewa. Hawakuwajibika kwa nuru ambayo hawakuwa nayo. Walikuwa na Biblia, kama tulivyo nayo sisi; lakini wakati wa kufunuliwa kwa kweli maalum kuhusiana na hatua za mwisho za historia ya dunia hii ni wakati wa vizazi vya mwisho vitakavyoishi duniani.
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.
"Kweli maalum zimetolewa kuendana na hali za vizazi kadiri zilivyokuwapo. Kweli ya sasa, iliyo jaribio kwa watu wa kizazi hiki, haikuwa jaribio kwa watu wa vizazi vilivyopita sana. Kama nuru inayotuangazia sasa kuhusu Sabato ya amri ya nne ingekuwa imepewa vizazi vilivyopita, Mungu angewahesabia kuwajibika kwa nuru hiyo." Shuhuda, juzuu ya pili, 692, 693.
For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.
Kwa wale wanaoweza kutaka kukanusha kwamba kuna vizazi vinne katika historia ya Uadventista, ningewaelekeza kwenye Vibao vya Habakuki. Njia rahisi sana ya kuelewa ukweli huu ni kwamba jina Laodicea linamaanisha watu waliohukumiwa. Mwanzo wa Uadventista ulitangaza ufunguzi wa hukumu na mwisho wa Uadventista unatangaza kufungwa kwa hukumu. Kufungwa kwa hukumu kunatokea katika vizazi vya tatu na vya nne.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Usijitengenezee sanamu ya kuchongwa, wala umbo la kitu chochote kilicho mbinguni juu, au kilicho duniani chini, au kilicho katika maji yaliyo chini ya nchi; usivisujudie wala kuvitumikia; kwa maana mimi, Bwana Mungu wako, ni Mungu mwenye wivu, nawaadhibu watoto kwa uovu wa baba zao hata kizazi cha tatu na cha nne cha wale wanionao chuki; nami naonyesha rehema kwa maelfu ya wale wanipendao na kuzishika amri zangu. Kutoka 20:4-6.
At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.
Mwishoni mwa hukumu, kizazi cha mwisho cha Waadventista wa Walaodikia (watu waliohukumiwa) kitahukumiwa na kutapikwa kutoka katika kinywa cha Bwana, kama ilivyotokea kwa Israeli ya kale wakati wa uharibifu wa Yerusalemu. Mafundisho ya Kibiblia ni kweli, na pia kuna kweli za jaribio, na kisha kuna kweli za wakati huu. Kweli ya wakati huu daima ni kweli ya jaribio, lakini hutambulisha kweli ya jaribio iliyoundwa mahsusi kwa kizazi kinachoishi sasa. Hata hivyo, ilivyo zaidi ni kwamba kweli yoyote ya neno la Mungu tunayoamua kuikataa imekuwa tu kweli ya jaribio tuliyoshindwa.
Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.
Yesu ni Neno la Mungu, naye ni kweli. Alimjulisha Pilato kwamba sababu ya Yeye "kuja" "ulimwenguni" ilikuwa "kushuhudia kweli", na kwamba kila mtu aliyesikia sauti Yake, "ni wa kweli". Neno "kweli" ambalo Pilato na Yesu walilitaja linatokana na neno la Kiebrania linalotafsiriwa kama "kweli" na linapatikana mara mia moja ishirini na saba katika Agano la Kale. Neno hilo la Kiebrania (H571) hutafsiriwa kwa maneno mbalimbali ya Kiingereza, lakini limetafsiriwa mara tisini na mbili kama "kweli" katika Agano la Kale. Ni mojawapo ya maneno yenye nguvu kubwa sana, katika ngazi nyingi.
The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!
Neno linalotafsiriwa kama "kweli" katika Agano la Kale lina herufi tatu za Kiebrania, na katika herufi za Kiebrania, kila herufi ina maana yake yenyewe, hivyo neno linaloundwa kutokana na herufi hizo huchanganya maana za kila herufi ili kutoa maana kamili ya neno hilo. Neno "kweli" linaundwa na herufi tatu za Kiebrania: herufi ya kwanza ya alfabeti ya Kiebrania, herufi moja ya katikati, na herufi ya mwisho ya alfabeti ya Kiebrania. "Kweli" katika Agano la Kale inawakilishwa na herufi ya kwanza na ya mwisho ya alfabeti, pamoja na herufi moja katikati!
This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.
Huu ndio ufafanuzi wa “kanuni ya kibiblia ya kutajwa kwa mara ya kwanza.” Mara ya kwanza somo linapowasilishwa ndilo rejeleo muhimu zaidi kwa neno, ambalo ni mbegu, nalo linabeba DNA yote inayohitajika kuzaa simulizi nzima. Rejeleo la pili kwa umuhimu katika “kanuni ya kutajwa kwa mara ya kwanza” ni rejeleo la mwisho, kwa maana hapo ndipo simulizi zote zinazotokea kati ya mwanzo na mwisho hufungwa pamoja. “Katika Ufunuo vitabu vyote vya Biblia hukutana na kuhitimishwa,” na Ufunuo ndicho kitabu cha mwisho cha Biblia.
The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.
Neno la Kiebrania la “ukweli” tunalolichunguza linaanza na herufi “Aleph”, herufi ya kumi na tatu ni “Mem”, na herufi ya ishirini na mbili na ya mwisho ni “Tav”. Bila shaka, kuna vivuli mbalimbali vya maana katika ufafanuzi wa herufi hizi, kutegemea ni mwanaisimu yupi unayemrejea kwa ufafanuzi, lakini ufafanuzi wa jumla ni wa kuelimisha sana.
א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.
א (Aleph): Herufi ya kwanza ya alfabeti ya Kiebrania, ambayo mara nyingi inahusishwa na umoja, na inawakilisha Uungu na umilele, ikisimbolisha uhusiano kati ya Mungu na uumbaji.
מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.
מ (Mem): Herufi ya kumi na tatu ya alfabeti ya Kiebrania na mara nyingi inahusishwa na maji.
ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.
ת (Tav): Herufi ya mwisho ya alfabeti ya Kiebrania, na hubeba maana ya "alama" au "ishara." Mara nyingi inahusishwa na dhana ya ukamilifu au "muhuri" wa uumbaji. Katika Kiebrania cha kale, herufi Tav ilikuwa na umbo la msalaba.
The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.
Neno la Kiebrania linalotafsiriwa kama "kweli" tunalolizingatia linaundwa na herufi tatu, ambazo kwa pamoja zinawakilisha injili ya milele. Vipi? Hili hutambulika kwa urahisi ukielewa kwamba ujumbe wa malaika watatu ndio injili ya milele. Hutambulika kwa sababu maana za herufi hizi tatu zinawakilisha ujumbe wa malaika watatu.
The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”
Malaika wa kwanza wa Ufunuo kumi na nne anatambulisha injili ya milele kisha anaambia ulimwengu wote "mcheni Mungu" na kumtukuza Yeye kwa kumwabudu Muumba. Ufafanuzi wa (Aleph), ya kwanza kati ya zile herufi tatu, ni "Mungu wa Kimungu, wa Milele, na kama Muumba wa wanadamu, Mungu ambaye wanadamu wanapaswa kumcha kwa heshima na kumwabudu."
Aleph represents the first angel’s message.
Aleph inawakilisha ujumbe wa malaika wa kwanza.
The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.
Ujumbe wa malaika wa pili huwaita watu watoke Babeli, huashiria wakati ambapo Roho Mtakatifu anamiminwa na hutambulisha uasi wa Babeli. Maana ya (Mem) inahusishwa na maji (ishara ya kumiminwa kwa Roho) na ni nambari ya kumi na tatu katika alfabeti, nambari kumi na tatu ikiwa ishara ya uasi, hivyo kuitambua Babeli. Mem inawakilisha ujumbe wa malaika wa pili.
The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.
Malaika wa tatu anawaonya watu dhidi ya kupokea alama ya mnyama, anabainisha makundi mawili ya waabudu na ghadhabu ya Mungu. Ufafanuzi wa (Tav) ni kwamba inawakilisha “alama” (alama ya mnyama), inawakilisha pia muhuri wa uumbaji (muhuri wa Mungu). Herufi yenyewe ina umbo la msalaba. Tav inawakilisha ujumbe wa malaika wa tatu.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.
Je, muhuri wa Mungu aliye hai ni nini, unaowekwa katika vipaji vya nyuso za watu Wake? Ni alama ambayo malaika wanaweza kuisoma, lakini si macho ya kibinadamu; kwa maana malaika mharibu lazima aione alama hii ya ukombozi. Akili yenye ufahamu imeona ishara ya msalaba wa Kalvari katika wana na binti walioasiliwa na Bwana. Dhambi ya kuvunja sheria ya Mungu imeondolewa. Wamevaa vazi la arusi, na ni watii na waaminifu kwa amri zote za Mungu.
“The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.
"Bwana hatawasamehe wale wanaojua ukweli ikiwa hawatii amri zake kwa neno na tendo." Maranatha, 243.
The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.
Neno la Kiebrania linalotafsiriwa kama "kweli" linaundwa na herufi tatu ambazo kila moja ina maana yake. Maana hizo tatu pia ndizo maana za ujumbe wa malaika watatu. Pia ndizo maana za ujumbe wa malaika wa kwanza, kwa kuwa ujumbe wa malaika wa kwanza ulikuwa ujumbe mwanzoni mwa Uadventista na ujumbe wa malaika wa tatu ni ujumbe mwishoni mwa Uadventista. Kwa sababu Yesu huonyesha mwisho kwa mwanzo, malaika wa kwanza ana alama zote za njia za kinabii za ujumbe wa malaika wa tatu. Kwa kufanya hivyo, maana za zile herufi tatu za Kiebrania zinakuwa alama si tu za ujumbe wa malaika wa tatu, bali pia alama za ujumbe wa malaika wa kwanza.
John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.
Yohana katika Ufunuo aliambiwa aandike mambo yaliyokuwapo wakati huo, na kwa kufanya hivyo angekuwa wakati huohuo akiandika mambo yatakayokuwa katika wakati ujao. Aliandika mwanzo ili kuonyesha mwisho. Kwa uwazi usioacha shaka, Waadventista Wasabato wameambiwa wajifunze na watangaze ujumbe wa Wamilleraiti, ambao ni ujumbe wa malaika wa kwanza. Katika kujifunza na kutangaza kweli hizo na historia hiyo, tutakuwa tukitangaza ujumbe wa malaika wa tatu na kurudia historia ya malaika wa kwanza.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Mungu hatupi ujumbe mpya. Tunapaswa kutangaza ujumbe ambao mnamo 1843 na 1844 ulitutoa kutoka katika makanisa mengine.” Review and Herald, 19 Januari 1905.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.
Ujumbe wote uliotolewa kuanzia 1840-1844 unapaswa kusisitizwa kwa nguvu sasa, kwa kuwa kuna watu wengi waliopoteza dira yao. Ujumbe huo unapaswa kufikishwa kwa makanisa yote. Manuscript Releases, juzuu ya 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.
"Kweli tulizopokea mwaka 1841, '42, '43, na '44 sasa zinapaswa kuchunguzwa na kutangazwa." Manuscript Releases, juzuu ya 15, 371.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
Onyo limekuja: Hakuna chochote kitakachoruhusiwa kuingia ambacho kitavuruga msingi wa imani ambao juu yake tumekuwa tukijenga tangu ujumbe ulipokuja mwaka 1842, 1843, na 1844. Nilikuwa katika ujumbe huu, na tangu hapo nimeendelea kusimama mbele ya ulimwengu, mwaminifu kwa nuru ambayo Mungu ametupa. Hatuna kusudio la kuondoa miguu yetu kutoka kwenye jukwaa ambalo miguu yetu iliwekwa siku baada ya siku tulipomtafuta Bwana kwa maombi ya bidii, tukitafuta nuru. Je, unadhani kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Nuru hiyo imekuwa ikiniongoza tangu ilipotolewa. Review and Herald, Aprili 14, 1903.
The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.
Ujumbe wa malaika wa kwanza, na historia ambamo ujumbe huo uliwasilishwa, vinafanana na kufafanua historia yetu ya sasa—pamoja na baadhi ya tanbihi za kinabii. Historia hizo zote mbili pia zinawakilishwa na herufi tatu zilizotumiwa na mwanaisimu wa Mungu kuunda neno “kweli.” Na neno hilo “kweli” linawakilisha injili ya milele.
The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.
Historia ya wafuasi wa Miller mwanzoni mwa Uadventista, inayowakilisha malaika wa kwanza, na historia mwishoni mwa Uadventista inayowakilishwa na malaika wa tatu ni historia zilizo sambamba, lakini zina tofauti fulani.
The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”
Malaika wa kwanza hutangaza ufunguzi wa hukumu na malaika wa tatu hutangaza kufungwa kwa hukumu. Muundo wa kinabii ambao historia ya Uadventista ilijengeka juu yake ni sawa katika mwanzo wake na katika mwisho wake. Mwisho wowote unaweza kuonyeshwa kufuata hatua tatu za wale malaika watatu wanapoingia katika historia. Na malaika hao watatu pia ni zile herufi tatu. Kwa hiyo, mfululizo wa kinabii wa matukio katika pande zote mbili za Uadventista unategemea hatua tatu za wale malaika watatu, ambazo ni alama za njia ambazo pia zinawakilishwa na zile herufi tatu za Kiebrania zinazounda neno "kweli".
Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.
Alfa ni mwanzo wa Uadventista, Omega ni mwisho wa Uadventista, na herufi ya katikati, ambayo ni herufi ya kumi na tatu, hivyo inaonyesha uasi wa Uadventista tangu mwanzo wake hadi mwisho wake.
We are instructed about where God’s way is:
Tunaelekezwa kuhusu mahali ilipo njia ya Mungu:
Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.
Njia yako, Ee Mungu, iko katika patakatifu; ni nani aliye Mungu mkuu kama Mungu wetu? Zaburi 77:13.
In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”
Katika patakatifu tunagundua kwamba njia ya Mungu ni zile zile hatua tatu kama zilivyo katika ujumbe wa malaika watatu. Katika ua wa nje, kumcha Mungu humwelekeza mtu kutoa dhabihu na kupata kuhesabiwa haki. Katika Patakatifu, utakaso unawakilishwa na maisha ya maombi yanayowakilishwa na madhabahu ya uvumba, maisha ya kujifunza yanayowakilishwa na meza ya mikate ya uwepo, na maisha ya huduma yanayowakilishwa na vinara vya taa. Patakatifu pa Patakatifu huwakilisha hukumu. Tunapokuwa na kumcha Mungu kama kunavyowakilishwa katika ujumbe wa malaika wa kwanza, tunatafuta kuhesabiwa haki miguuni pa msalaba, katika ua wa nje. Tunapohesabiwa haki (kufanywa wenye haki) tunatembea katika upya wa maisha yaliyotakaswa (kukua katika utakatifu) kama kunavyowakilishwa na Patakatifu. Patakatifu linaashiria kazi ya Mkristo kama ilivyotekelezwa na Wamileraiti wakati wa ujumbe wa malaika wa pili uliokuwa ukiandamana na Kilio cha Usiku wa Manane. Tukiwa tumehesabiwa haki na kutakaswa, tunaandaliwa kwa hukumu inayowakilishwa na Patakatifu pa Patakatifu. Hatua tatu za patakatifu, zinazowakilisha, miongoni mwa mambo mengine, istilahi tatu za kitheolojia: kuhesabiwa haki, utakaso na kutukuzwa, na pia zikiwakilisha ujumbe wa malaika watatu, na bila shaka pia zikiwakilisha ujumbe wa malaika wa kwanza, na bila shaka pia zikiwakilisha herufi tatu zinazotumiwa kuunda neno "truth".
In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”
Katika ua wa patakatifu, tunapata hatua zote tatu pia. Hatua ya kwanza ya kuingia patakatifuni lazima ionyeshe hatua ya mwisho ya patakatifu, kama vile malaika wa kwanza analingana na malaika wa tatu. Hatua ya kwanza katika ua ni kuchinjwa kwa dhabihu, jambo linalowakilisha kuhesabiwa haki. Hatua ya pili ni birika la kunawia ambako mafuta (dhambi) yanaondolewa na dhabihu husafishwa kabla ya hatua za mwisho. Maji ya birika la kunawia ni sifa bainifu ya hatua ya pili. Hatua ya tatu ni dhabihu ya kuteketezwa yenyewe, iliyokuwa mfano wa Kristo msalabani ambako hukumu ilitimizwa. Hatua zile zile tatu zimo katika hatua ya kwanza ya patakatifu, kama vile hatua zile zile tatu zimo katika ujumbe wa malaika wa kwanza. Kanuni ya Alfa na Omega imo ndani ya patakatifu, kama ilivyo katika ujumbe wa malaika watatu, kama ilivyo katika herufi zinazounda neno "kweli".
The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.
Unabii wa miaka 2300 una muundo uleule. Unabii huo ulianza kwa amri tatu na ukaishia kwa kuwasili kwa ujumbe wa malaika wa tatu tarehe 22 Oktoba 1844. Unabii huo unaweka mbele mistari mitano ya kinabii, na historia ya mwanzoni mwa unabii wa miaka 2300 inawakilisha historia ya mwisho ya kila mojawapo ya ile mistari mitano ya kinabii. Mwanzoni mwa unabii kamili wa miaka 2300 kuna amri tatu, nao unahitimishwa kwa ujumbe tatu.
The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.
Mwanzo wa unabii mwaka 457 KK ulitokea katika nyakati za taabu na uliwaruhusu Wayahudi kurejea na kujenga upya hekalu na mji. Kwa mujibu wa unabii huo, miaka 49 baada ya kazi iliyoanzishwa mwaka 457 KK, kazi hiyo ilikamilika katika nyakati za taabu. Mwanzo wa miaka 49 unaakisi mwisho wa miaka 49.
457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.
Mwaka 457 KK unaashiria mwanzo wa unabii unaotambulisha upako wa Kristo wakati wa ubatizo wake. Upako wake uliashiria mwanzo wa kazi yake ya kuwakusanya watu wawe raia wa Yerusalemu Mpya, si wa Yerusalemu wa Kale, kama vile Israeli ya kale ilivyokusanywa ili kujenga upya Yerusalemu halisi mnamo mwaka 457 KK.
457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.
457 KK pia inaashiria mwanzo wa unabii unaotaja ni lini Kristo angesulubiwa. Dada White anaweka historia ya msalaba sambamba na Kukatishwa Tamaa Kuu la Oktoba 22, 1844, na pia anaweka historia ya uvukaji wa Bahari ya Shamu sambamba na Kukatishwa Tamaa Kuu. Mnamo 457 KK kulikuwa na kukatishwa tamaa kulikokuwa mfano wa kukatishwa tamaa kwa Waebrania kwenye Bahari ya Shamu, Kukatishwa Tamaa Kuu kwa Waadventista, kukatishwa tamaa kwa wanafunzi msalabani, na kwa Ezra mnamo 457 KK.
“Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.
"Ezra alikuwa ametarajia kwamba idadi kubwa ingerudi Yerusalemu, lakini idadi ya wale walioitikia mwito ilikuwa ndogo kwa kusikitisha. Wengi waliokuwa wamejipatia nyumba na mashamba hawakutamani kutoa dhabihu ya mali hizi. Walipenda raha na starehe na waliridhika kabisa kubaki. Mfano wao ulithibitisha kuwa kikwazo kwa wengine ambao vinginevyo wangechagua kujiunga na wale waliokuwa wakisonga mbele kwa imani." Manabii na Wafalme, 612.
457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.
Mwaka 457 K.K. pia unaashiria mwanzo wa unabii unaobainisha ni lini Israeli ya kale ingeachwa na Mungu na injili kupelekwa kwa Mataifa, ukiashiria mwisho wa kipindi maalum cha rehema cha miaka 490 hasa kwa Israeli ya kale. Kwa hiyo, mwaka 457 K.K. unaashiria mwanzo wa kipindi chao cha rehema na mwaka 34 B.K. unaashiria mwisho wa kipindi chao cha rehema, kikionyesha kwa mfano kwamba kipindi cha rehema cha Uadventista kilianza mwaka 1844 na kitaisha wakati wa sheria ya Jumapili.
There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.
Kuna unabii wengine wachache wa wakati wa ndani katika unabii wa miaka 2300, lakini wote wana saini ya Alfa na Omega. Mianzo yao inaonyesha miisho yao.
It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.
Ni muhimu kutambua kwamba Waisraeli wa kale walifanywa kuwa wahifadhi wa sheria ya Mungu, na kwamba Waisraeli wa kisasa walifanywa si tu wahifadhi wa sheria Yake, bali pia wahifadhi wa unabii Wake. Bwana alipoingia agano na Waisraeli wa kale, aliwafanya kuwa wahifadhi wa Amri Kumi kama zilivyoandikwa juu ya vibao viwili vya mawe. Alipoingia agano na Waisraeli wa kisasa katika historia ya Wamileraiti, aliwafanya kuwa wahifadhi wa neno Lake la kinabii kama linavyowakilishwa juu ya vibao viwili vya Habakuki vinavyoonyeshwa na chati za waanzilishi za 1843 na 1850. Mwanzo wa Waisraeli wa kale unaonyesha mwanzo wa Waisraeli wa kisasa.
“The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.
Bwana aliwaita watu wake Israeli, akawatenga mbali na ulimwengu, ili awaaminishe amana takatifu. Aliwafanya wawe wahifadhi wa sheria Yake; naye alikusudia kupitia kwao kuhifadhi miongoni mwa wanadamu maarifa ya Yeye mwenyewe. Kupitia kwao nuru ya mbinguni ilipaswa kung'aa hadi sehemu za giza za dunia, na sauti ilipaswa kusikika ikiwasihi mataifa yote wageuke kutoka katika ibada ya sanamu wamtumikie Mungu aliye hai na wa kweli.
“Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.
Lau kama Waebrania wangelikuwa waaminifu kwa amana yao, wangelikuwa nguvu duniani. Mungu angekuwa ulinzi wao, naye angewakweza juu ya mataifa yote mengine. Nguvu yake na kweli yake zingedhihirishwa kupitia kwao, nao wangesimama chini ya utawala wake wenye hekima na utakatifu kama mfano wa ubora wa utawala wake juu ya kila namna ya ibada ya sanamu. Lakini hawakulishika agano lao na Mungu. Wakafuata desturi za kuabudu sanamu za mataifa mengine; na badala ya kulifanya jina la Muumba wao kuwa sifa duniani, walililetea dharau.
“Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.
Walakini kusudi la Mungu lazima litimizwe. Maarifa ya mapenzi yake lazima yatolewe kwa ulimwengu. Mungu alileta mkono wa dhuluma juu ya watu wake, na akawatawanya kama mateka miongoni mwa mataifa. Katika mateso wengi wao walitubu maasi yao, wakamtafuta Bwana. Hivyo, wakiwa wametawanyika katika nchi za wapagani, walieneza maarifa ya Mungu wa kweli.
“In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.
Katika wakati huu, Mungu ameita kanisa Lake, kama Alivyoliita Israeli ya kale, kusimama kama nuru duniani. Kwa kutumia shoka kuu la ukweli—yaani ujumbe wa malaika wa kwanza, wa pili, na wa tatu—Ametenganisha watu kutoka katika makanisa na ulimwengu, ili kuwaleta katika ukaribu mtakatifu na Yeye Mwenyewe. Amewafanya kuwa wahifadhi wa sheria Yake, na amewaaminisha kweli kuu za unabii za wakati huu. Kama vile maneno matakatifu yaliyokabidhiwa Israeli ya kale, hizi ni amana takatifu ya kuwasilishwa kwa ulimwengu.
“Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.
Unabii hutangaza kwamba malaika wa kwanza atatoa tangazo lake kwa 'kila taifa, na kabila, na lugha, na watu.' Onyo la malaika wa tatu, ambalo ni sehemu ya ule ujumbe uleule wa sehemu tatu, na ambalo ndilo ujumbe wa wakati huu, litakuwa limeenea kwa upana usiopungua. Bendera iliyoandikwa, 'Amri za Mungu na imani ya Yesu,' inapaswa kuinuliwa juu. Nguvu ya ujumbe wa kwanza na wa pili itazidishwa katika wa tatu. Ujumbe huu umeonyeshwa katika unabii kama ukitangazwa kwa sauti kuu na malaika arukaye katikati ya mbingu, na utavuta umakini wa ulimwengu.
“The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.
"Tishio la kutisha zaidi kuwahi kuelekezwa kwa wanadamu limo katika ujumbe wa malaika wa tatu. Lazima hiyo iwe dhambi ya kutisha inayoshusha ghadhabu ya Mungu isiyochanganyika na rehema. Lakini wanadamu hawajaachwa gizani kuhusu jambo hili muhimu; onyo dhidi ya kuabudu mnyama na sanamu yake linapaswa kutolewa kwa ulimwengu kabla ya kutembelewa na hukumu za Mungu, ili wote wajue kwa nini hukumu hizo zinatekelezwa, na wapate nafasi ya kuepuka." Signs of the Times, 25 Januari 1910.
The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.
Utengenezaji wa vibao viwili, kwa kutimiza sura ya pili ya Habakuki, ulikuwa kutimia kwa unabii kadhaa.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
Nitasimama kwenye zamu yangu ya ulinzi, na kusimama juu ya mnara; nitatazama nione atakaloniambia, na nitakachojibu nitakapokemewa. Naye Bwana akanijibu, akasema, Andika ono hilo, ulifanye liwe wazi juu ya vibao, ili aisomaye aende kwa haraka. Kwa maana ono hilo bado ni kwa wakati uliowekwa; lakini mwisho wake litasema, wala halitadanganya. Ijapokawia, lingoje; kwa kuwa hakika litatimia, halitakawia.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Tazama, nafsi yake inayojivuna si iliyo nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:1-4.
The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.
Kutengenezwa kwa chati za watangulizi za 1843 na 1850 kulikuwa utimizaji wa unabii. Uchunguzi wa Vibao vya Habakuki hutoa ushahidi wa kutosha wa hili. Lakini kifungu kilichoko katika kitabu cha Habakuki hutoa mchango muhimu kwa hoja hii katika mjadala wetu.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
"Nimeona kwamba chati ya 1843 ilielekezwa kwa mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba tarakimu zilikuwa kama Alivyotaka; kwamba mkono Wake ulikuwa juu yake na ukaficha kosa katika baadhi ya tarakimu, ili mtu yeyote asiweze kuliona, mpaka mkono Wake ulipoondolewa." Early Writings, 74, 75.
After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.
Baada ya mwaka 1843 Bwana alielekeza kutengenezwa chati nyingine, lakini chati ya kwanza (ya 1843) isibadilishwe, isipokuwa kwa uvuvio.
“I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
Niliona kwamba ukweli unapaswa kufanywa wazi juu ya vibao, kwamba nchi na vyote viijazavyo ni vya Bwana, na kwamba rasilimali zinazohitajika zisizuiliwe ili kuufanya uwe wazi. Niliona kwamba chati ya zamani iliandaliwa chini ya uongozi wa Bwana, na kwamba wala tarakimu yoyote ya chati hiyo isibadilishwe ila kwa uvuvio. Niliona kwamba tarakimu za chati hiyo zilikuwa kama Mungu alivyotaka ziwe, na kwamba Mkono Wake ulikuwa juu yake na ukaficha kosa katika baadhi ya tarakimu, kusudi mtu yeyote asilione mpaka Mkono Wake ulipoondolewa. Spalding na Magan, 2.
While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.
Alipokuwa akiishi na Ndugu Nichols (aliyechora chati ya 1850), katika kipindi alichokuwa akiitengeneza chati hiyo, Dada White alisema aliona chati ya 1850 katika Biblia.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
Niliona kwamba Mungu alihusika katika uchapishaji wa chati uliofanywa na Ndugu Nichols. Niliona kwamba kulikuwa na unabii kuhusu chati hii katika Biblia, na ikiwa chati hii imekusudiwa kwa watu wa Mungu, ikiwa inamtosha mmoja, inamtosha mwingine pia, na kama mmoja alihitaji chati mpya iliyotayarishwa kwa ukubwa mkubwa zaidi, basi wote wanaihitaji vilevile. Manuscript Releases, juzuu ya 13, ukurasa 359.
Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositaries of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositaries of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”
Habakuki alikuwa ameamuru, "Andika maono, uyafanye wazi juu ya vibao." Vibao viwili vya Habakuki vilikuwa ishara ya agano ambalo Mungu alifanya na Waadventista alipowafanya kuwa wahifadhi wa unabii wake, kama alivyofanya alipoingia katika agano na Israeli ya kale na akatoa vibao viwili vya sheria pamoja na jukumu la kuwa wahifadhi wa sheria. Lakini Habakuki anabainisha makundi mawili ya waabudu kuhusiana na vibao hivyo vilivyotakiwa kufanya maono yawe wazi. Kundi moja ambalo "nafsi yake imejivuna" na "si mnyoofu," na kundi lingine linalotambulika kama "wenye haki" ambao "wataishi kwa imani yake."
The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:
Muktadha wa Habakuki unabainisha kwamba wale wanaohesabiwa haki wanaishi kwa imani inayotegemea Neno la kinabii, kama inavyowakilishwa na mabao mawili, na kwa hiyo wale wasiohesabiwa haki wameukataa mwanzo wa Uadventista. Hoja ninayotaka kuwasilisha inategemea kifungu tulichokizingatia muda fulani uliopita. Kinasoma hivi:
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
Lakini masomo kama vile patakatifu, kwa uhusiano na zile siku 2300, amri za Mungu na imani ya Yesu, yanatosha kabisa kufafanua harakati ya Advent iliyopita na kuonyesha tulipo sasa, kuimarisha imani ya wenye shaka, na kutoa uhakika wa wakati ujao mtukufu. Haya, nimeona mara nyingi, yalikuwa mada kuu ambazo wajumbe walipaswa kuziangazia kwa kina. Early Writings, 63.
We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.
Tumepitia tu hizi kweli nne; patakatifu, siku 2300, amri za Mungu na imani ya Yesu. Tuliweka hizi kweli zote nne katika mfumo wa kweli ambao “umepangwa kikamilifu ili kufafanua Harakati ya Adventi iliyopita na kuonyesha msimamo wetu wa sasa.” Mfumo huo ni “kanuni ya kutajwa kwa mara ya kwanza,” ni saini ya Alfa na Omega, nao ni mfumo wa kweli, kwa maana neno “kweli” linabeba saini ile ile kama zile kweli nne zote zinazotambulika kuwa “kweli ya wakati huu” iliyokusudiwa kufafanua mwanzo wa Uadventista.
If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.
Iwapo hakuna kingine chochote, hili linamaanisha kwamba neno lililotafsiriwa kama "kweli" ambalo tunalizingatia ndilo muundo wa injili ya milele, na ndilo muundo wa ujumbe wa onyo la mwisho, na ndilo muundo wa ujumbe wa malaika wa tatu, na ni sehemu kubwa ya Ufunuo wa Yesu Kristo.
The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.
Ujumbe wa onyo la mwisho unaowakilishwa kama Ufunuo wa Yesu Kristo katika mistari mitatu ya kwanza ya sura ya kwanza ya Ufunuo unashuhudiwa kwa mara ya pili mwishoni mwa Ufunuo. Mwisho wa Ufunuo unashuhudia kuhusu mistari ya kwanza ya Agano la Kale, na pia mistari ya mwisho ya Agano la Kale. Kwa marejeo hayo manne, inaweza kuhitimishwa, kwa kutumia kanuni ya kimungu ya kuweka mstari wa kinabii juu ya mstari wa kinabii, kwamba ujumbe wa onyo la mwisho unahusiana na uhusiano wa Muumba na viumbe Vyake. Unahusu nguvu Zake za uumbaji. Unahusu jinsi nguvu Zake za uumbaji zinavyofikishwa kwa kanisa Lake. Unahusu sifa ya Uungu inayounganisha mwisho na mwanzo. Ni ujumbe unaowasili kabla tu ya kufungwa kwa mlango wa rehema, na zaidi. Yakiwa yamezingatiwa pamoja, ni kuhusu nguvu za uumbaji za Mungu! Na kumbukumbu ya kwanza ya nguvu Zake za uumbaji iko mwanzoni mwa Mwanzo sura ya kwanza, kuanzia mstari wa kwanza hadi sura ya pili, mstari wa tatu.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Hapo mwanzo Mungu aliumba mbingu na nchi. Nayo nchi ilikuwa isiyo na umbo na tupu; na giza lilikuwa juu ya uso wa vilindi. Na Roho ya Mungu alitanda juu ya uso wa maji.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
Mungu akasema, Iwe nuru; ikawa nuru. Mungu akaona ya kuwa nuru ni njema; Mungu akatenga nuru na giza. Mungu akaiita nuru Mchana, na giza akaliita Usiku. Ikawa jioni ikawa asubuhi, siku ya kwanza.
And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.
Mungu akasema, Iwe anga katikati ya maji, ikawe itenganishe maji na maji. Mungu akafanya anga, akatenga maji yaliyokuwa chini ya anga na maji yaliyokuwa juu ya anga; ikawa hivyo. Mungu akaliita anga Mbingu. Ikawa jioni ikawa asubuhi, siku ya pili.
And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.
Mungu akasema, Maji yaliyo chini ya mbingu yakusanyike mahali pamoja, na nchi kavu ionekane; ikawa hivyo. Mungu akaiita nchi kavu Ardhi; na mkusanyiko wa maji akauita Bahari; na Mungu akaona ya kuwa ni vyema. Mungu akasema, Nchi na itoe majani, mimea itoayo mbegu, na mti utoao matunda kwa jinsi yake, ambao mbegu yake imo ndani yake, juu ya nchi; ikawa hivyo. Nchi ikatoa majani, na mimea itoayo mbegu kwa jinsi yake, na mti utoao matunda, ambao mbegu yake imo ndani yake, kwa jinsi yake; na Mungu akaona ya kuwa ni vyema. Ikawa jioni ikawa asubuhi, siku ya tatu.
And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.
Mungu akasema, Iwe mianga katika anga la mbingu ili kutenganisha mchana na usiku; nayo iwe kwa ishara, na kwa majira, na kwa siku, na miaka; nayo iwe mianga katika anga la mbingu ili kuutia nuru juu ya nchi; ikawa hivyo. Mungu akafanya mianga miwili mikubwa; ule mwanga mkubwa ili kuutawala mchana, na ule mwanga mdogo ili kuutawala usiku; akafanya na nyota pia. Mungu akaviweka katika anga la mbingu ili kuutia nuru juu ya nchi, na kuutawala mchana na usiku, na kuutenga nuru na giza; naye Mungu akaona ya kwamba ni vyema. Ikawa jioni ikawa asubuhi, siku ya nne.
And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.
Mungu akasema, Maji yatoe kwa wingi viumbe vinavyosonga vyenye uhai, na ndege waruke juu ya nchi katika anga lililo wazi la mbingu. Mungu akaumba samaki wakubwa, na kila kiumbe hai kinachosonga ambacho maji yalizalisha kwa wingi, kila kimoja kwa aina yake, na kila ndege mwenye mabawa kwa aina yake; na Mungu akaona kuwa ni vyema. Mungu akawabariki, akisema, Zaeni, mkaongezeke, mkayajaze maji ya bahari, na ndege waongezeke katika nchi. Na ikawa jioni, ikawa asubuhi, siku ya tano.
And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.
Mungu akasema, Nchi na itoe kiumbe hai kwa jinsi zake; wanyama wa kufugwa, na vitambaavyo, na wanyama wa nchi kwa jinsi zao; ikawa hivyo. Mungu akafanya wanyama wa nchi kwa jinsi zao, na wanyama wa kufugwa kwa jinsi zao, na kila kitambaacho juu ya nchi kwa jinsi yake; Mungu akaona ya kuwa ni vyema. Mungu akasema, Na tumfanye mwanadamu kwa sura yetu, kwa mfano wetu; na watawale juu ya samaki wa baharini, na juu ya ndege wa angani, na juu ya wanyama wa kufugwa, na juu ya nchi yote, na juu ya kila kitambaacho kinachotambaa juu ya nchi. Basi Mungu akamwumba mwanadamu kwa mfano wake mwenyewe; kwa mfano wa Mungu alimwumba; mwanamume na mwanamke aliwaumba. Mungu akawabarikia, Mungu akawaambia, Zaeni, mkaongezeke, mkaijaza nchi, na kuitiisha; mkatawale samaki wa baharini, na ndege wa angani, na kila kiumbe hai kinachotembea juu ya nchi. Mungu akasema, Tazama, nimewapa kila mmea uzaao mbegu ulioko juu ya uso wa dunia yote, na kila mti ambao ndani yake mna tunda la mti uzaao mbegu; vitakuwa kwenu chakula. Na kwa kila mnyama wa nchi, na kwa kila ndege wa angani, na kwa kila kitambaacho juu ya nchi, ambamo mna uhai, nimewapa kila mmea wa kijani kuwa chakula; ikawa hivyo. Mungu akaona kila kitu alichokifanya, na tazama, kilikuwa chema sana. Ikawa jioni ikawa asubuhi, siku ya sita. Hivyo mbingu na nchi zikamalizika, na jeshi lao lote. Na siku ya saba Mungu akamaliza kazi yake aliyokuwa ameifanya; akapumzika siku ya saba kutokana na kazi yake yote aliyokuwa ameifanya. Mungu akaibarikia siku ya saba, akaifanya kuwa takatifu; kwa sababu katika siku hiyo alipumzika kutoka katika kazi yake yote ambayo Mungu aliiumba na kuifanya. Mwanzo 1:1-2:3.
The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.
Aya zilizotangulia zinawakilisha ushuhuda mzima wa uumbaji, zikisisitiza kwamba neno la Mungu lina uwezo wa kuumba.
Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.
Dunia yote na imwogope Bwana; wote wakaao duniani wamche. Maana alisema, ikawa; akaamuru, ikasimama imara. Zaburi 33:8, 9.
The same creative power that made the world is employed by Christ to transform men.
Nguvu ile ile ya uumbaji iliyoumba ulimwengu hutumiwa na Kristo kubadilisha wanadamu.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
Nguvu ya uumbaji iliyoleta ulimwengu kuwepo imo katika neno la Mungu. Neno hili hutoa nguvu; huzaa uzima. Kila amri ni ahadi; ikikubaliwa kwa hiari, ikipokelewa katika nafsi, huleta pamoja nayo uzima wa Yule Asiye na kikomo. Hubadili asili na huumba upya nafsi kwa mfano wa Mungu.
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.
Uhai huo uliotolewa hivyo hudumishwa vivyo hivyo. 'Kwa kila neno litokalo katika kinywa cha Mungu' (Mathayo 4:4) mwanadamu ataishi. Elimu, 126.
The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.
Ufunuo wa Yesu Kristo unasisitiza jinsi Neno la Mungu linavyowasilishwa kwa wanadamu. Hutoka kwa Baba, kwa Mwana, kwa malaika, kisha kwa nabii anayeliandika na kulituma kwa makanisa. Mchakato wa mawasiliano uliotajwa mwanzoni na mwishoni mwa kitabu cha Ufunuo pia unaonyeshwa kwa mfano wa ngazi ya Yakobo, ambayo malaika hupanda na kushuka juu yake. Unaonyeshwa pia kwa mabomba mawili ya dhahabu ya Zakaria yanayoleta mafuta katika mahali patakatifu. Mchakato wa mawasiliano kati ya Mungu na mwanadamu ni mada ya unabii wa Biblia, na ujumbe unaotumwa una nguvu ya uumbaji iliyoumba ulimwengu. Katika mchakato wa mawasiliano katika sura ya kwanza ya Ufunuo, yapasa kueleweka kwamba ujumbe uliokabidhiwa kwa makanisa una uwezo wa kumgeuza mtu wa Laodikia kuwa mtu wa Filadelfia.
Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”
Iwapo tukiangalia mwanzo au mwisho wa Agano la Kale au Agano Jipya, ujumbe ni ule ule. Mungu anawasilisha ujumbe wa onyo la mwisho, nao unabeba nguvu ya uumbaji ya Mungu ikiwa unasikiwa na kutunzwa na wale wanaousikia. Ujumbe unaotekeleza hili umewekwa ndani ya mfumo wa kimungu wa Alfa na Omega. Mwanzo, katikati na mwisho. Herufi tatu za Kiebrania zinazoungana kuunda neno “kweli” ndizo injili ya milele, na herufi hizo na maana zao, na neno ambalo huzalishwa na herufi hizo zinapounganishwa pamoja, vinawakilisha kanuni hiyo na pia Yule aliye Alfa na Omega. Hilo linasisitiza nguvu Yake ya uumbaji. Maneno matatu ya mwisho ya simulizi ya uumbaji, kila moja huanza na zile herufi tatu, kwa mpangilio unaounda neno “kweli.”
The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.
Maneno matatu yanayohitimisha simulizi la uumbaji yanaanza na herufi tatu ambazo kwa pamoja huunda neno "ukweli." Maneno matatu ya mwisho ya aya yanaanza kwa mpangilio na herufi א (Aleph), מ (Mem), na ת (Tav). Maneno hayo matatu hutafsiriwa kama "Mungu," "aliumba" na "alifanya." Maneno haya matatu, kila moja likianza na herufi א (Aleph), מ (Mem), na ת (Tav) kwa mpangilio huo, yanasisitiza zaidi ukamilifu na mpangilio wa simulizi la uumbaji. Mtindo huu umetambuliwa na wafafanuzi Wayahudi kama kipengele cha kuvutia cha kiisimu katika maandishi ya Kiebrania.
The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.
Hadithi ya uumbaji huanza kwa maneno "hapo mwanzo" na inaishia kwa maneno matatu yanayowakilisha Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Nguvu ya kuumba iliyoonyeshwa katika ushuhuda wa Mwanzo huanza na kuhitimishwa kwa saini ya mwanalugha wa ajabu.
The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.
Nabii Yohana alisisitiza kwamba mwanzo wa jambo huonyesha mwisho wa jambo, alipokuwa akiandika yaliyokuwapo wakati huo, wakati huohuo alikuwa akiandika yatakayokuwapo.
The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.
Ujumbe wa onyo la mwisho wa Eliya uliowakilishwa mwishoni mwa Agano la Kale unabainisha kanuni ileile ya kinabii, katika muktadha wa mzozo wa sheria ya Jumapili na mapigo saba ya mwisho yanayokaribia.
The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.
"Kanuni ya kutajwa kwa mara ya kwanza" pamoja na vyote inavyowakilisha ndio "mfumo" ambamo "ukweli wa sasa" unapaswa kuwekwa. Mfumo huo ni "kanuni ya kutajwa kwa mara ya kwanza" ambayo pia ni mojawapo ya sifa za Mungu.
In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.
Katika kitabu cha Danieli kinachowakilisha mwanzo wa Uadventista na kitabu cha Ufunuo kinachowakilisha mwisho wa Uadventista, tunapata mifanano ya ajabu tunapokiangalia kwa kanuni kwamba la kwanza linaonyesha la mwisho. Kitabu cha Danieli kinaweka wazi sifa ya Yesu kinapotumia jina Palmoni, lenye maana ya mhesabu wa ajabu wa siri. Danieli pia anamwonyesha Yesu kama Mikaeli malaika mkuu. Yohana anatumiwa kufanya kile kile alichofanya Danieli, naye hatambulishi bingwa wa hisabati, wala kiongozi wa malaika, bali bingwa wa lugha. Tunapomtazama Yesu kama bingwa wa alfabeti, tunapaswa kuzingatia Zaburi 119, sura ndefu zaidi katika Biblia.
Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.
Zaburi 119 ni akrostiki ya alfabeti, ikimaanisha kwamba herufi za kwanza za kila kundi la aya nane huanza kwa herufi ileile. Alfabeti ya Kiebrania ina herufi ishirini na mbili, kwa hiyo kuna sehemu ishirini na mbili za aya nane. Kila sehemu huanza na herufi ya alfabeti kwa mpangilio wa alfabeti, na kisha kila moja ya aya nane zilizohusishwa na herufi hiyo huanza na herufi hiyo. Kuna aya nane kwa kila herufi, hivyo aya nane mara herufi ishirini na mbili za alfabeti ya Kiebrania ni sawa na mistari mia moja na sabini na sita. Zaburi hii inasisitiza utii kwa Mungu ambaye ni Mungu wa utaratibu (ndiyo maana ya muundo wa akrostiki), si wa machafuko.
Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:
Mada kuu nyingine katika Zaburi 119 ni ukweli wa kina kwamba Neno la Mungu linajitosheleza kikamilifu. Kote katika Zaburi hiyo kuna maneno manane tofauti yanayorejelea Neno la Mungu: sheria, ushuhuda, maagizo, masharti, amri, hukumu, neno, na taratibu. Katika karibu kila mstari, Neno la Mungu linatajwa. Zaburi 119 inathibitisha si tu tabia ya Maandiko, bali pia kwamba Neno la Mungu linaakisi tabia ya Mungu Mwenyewe. Angalia sifa hizi za Mungu zilizowekwa bayana katika Zaburi 119:
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1. Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
Uadilifu (aya 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
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2. Trustworthiness (verse 42)
Uaminifu (aya ya 42)
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3. Truthfulness (verses 43, 142, 151, 160)
Ukweli (aya 43, 142, 151, 160)
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4. Faithfulness (verse 86)
Uaminifu (aya ya 86)
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5. Unchangeableness (verse 89)
Kutobadilika (aya ya 89)
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6. Eternality (verses 90, 152)
Umilele (aya 90, 152)
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7. Light (verse 105)
Mwanga (aya ya 105)
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8. Purity (verse 140)
Usafi (aya ya 140)
The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).
Zaburi hii inaanza na heri mbili. “Heri” ni wale ambao njia zao hazina lawama, wanaoishi kulingana na sheria ya Mungu, waishikao masharti yake na wanaomtafuta kwa moyo wao wote. Haya ndiyo mafunzo kwetu katika Zaburi hii kuu. Neno la Mungu linatosha kutufanya tuwe wenye hekima, kutufundisha katika haki, na kututayarisha kwa kila kazi njema (2 Timotheo 3:15-17).
Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.
Bila shaka, Zaburi 119 ni sehemu ya mada ambayo kwa kiasi kikubwa haijatuliwa katika ulimwengu wa dini. Inahusu ni aya ipi ndiyo aya ya katikati ya Biblia na ni sura ipi ndiyo sura ya katikati ya Biblia. Ukitafuta kwenye mtandao, utapata hoja mbalimbali zinazozunguka swali la ni Biblia gani unayotumia na kadhalika. Tatizo la kila msimamo katika hoja hiyo ni kwamba ufafanuzi wa katikati ya Biblia, iwe ni aya au sura, unapaswa kufafanuliwa na mwandishi wa Biblia, si mwanafunzi au mkosoaji wa kibinadamu wa Biblia.
The Bible teaches that there is a beginning and end to everything. To everything there is a season.
Biblia inafundisha kwamba kila kitu kina mwanzo na mwisho. Kwa kila jambo kuna majira yake.
To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.
Kwa kila jambo kuna majira yake, na wakati wa kila kusudi chini ya mbingu: wakati wa kuzaliwa, na wakati wa kufa; wakati wa kupanda, na wakati wa kung'oa kilichopandwa. Mhubiri 3:1, 2.
There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.
Kuna wakati wa kuzaliwa na wakati wa kufa, lakini pia kuna maisha yanayotokea katikati ya mwanzo na mwisho wa maisha yetu. Kuzaliwa ni tukio la muda mfupi, kama ilivyo kifo. Maisha ndiyo katikati, na kwa kawaida yana historia ndefu zaidi inayohusishwa nayo kuliko kipindi tunapozaliwa na kipindi tunapokufa.
The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.
Katikati katika "kanuni ya kutajwa kwa mara ya kwanza" kwa kawaida huwa na ushuhuda mwingi zaidi kuliko mwanzo na mwisho. Kutafuta aya moja au sura moja katika Biblia na kuifafanua kama katikati ni kupuuza ushahidi wa kibiblia, hata kama mwanzo na mwisho kimsingi ni nukta za wakati; katikati kwa kawaida ni kipindi cha muda. Bila shaka, mwanzo, mwisho na katikati vitaafikiana, ingawa mara nyingi alama ileile ya njia iliyopo mwishoni huwa kinyume cha mwanzo.
Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.
Yesu alimtambua Yohana Mbatizaji kuwa ni Eliya, na wote wawili wanaonyesha mfuatano uleule wa matukio ya kinabii, lakini Eliya aliteswa na mwanamke mwovu (Yezebeli) aliyekuwa akitaka kumfunga na kumuua, lakini hakuwahi kufanikiwa. Yohana, ambaye alikuwa ishara ya Eliya, alitafutwa na mwanamke mwovu (Herodia) ili amfunge na kumuua, naye akafanya hivyo. Eliya na Yohana ni ishara zinazoweza kubadilishana, lakini wana baadhi ya sifa za kinabii ambazo ni za kinyume, ilhali bado zinakwenda sambamba. Eliya hakuwahi kufa, Yohana alikufa. Kuelewa kwamba vielekezi vya kinabii vinavyolingana mara nyingi huwa vya kinyume kunawawezesha wale wanaotaka kuona kwamba katikati ya Biblia ni Zaburi 118.
When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.
Tunapotumia kanuni ya kutajwa kwa mara ya kwanza kama tumekuwa tukiifafanua, tunagundua kwamba mwanzo wa katikati ya Biblia ni Zaburi 117, sura fupi zaidi katika Biblia, yenye aya mbili. Inafuatiwa na sura ya 118, ambayo ndiyo katikati ya Biblia, na sura ya 118 inafuatiwa na 119 ambayo ndiyo sura ndefu zaidi katika Biblia na ambayo pia ndiyo mwisho wa sehemu ya katikati ya Biblia. Mtaalamu mahiri wa lugha anaweka alama ya mwanzo kwa sura fupi zaidi, kisha anaweka alama ya mwisho kwa sura ndefu zaidi. Ni sura mbili zilizo kinyume. Mwanzo ni mbegu, na mwisho ni mahali ambapo mmea umepevuka kikamilifu, ambamo ushuhuda wote ulioko katikati umefungamanishwa pamoja. Zingatia Zaburi 117.
O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.
Ee, msifuni Bwana, enyi mataifa yote; msifuni, enyi watu wote. Kwa maana fadhili zake za huruma ni kuu juu yetu; na kweli ya Bwana hudumu milele. Msifuni Bwana. Zaburi 117:1, 2.
The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.
Neno tunalolizingatia, ambalo linaundwa na herufi tatu, limetafsiriwa kuwa “kweli” katika aya ya pili, na linawakilisha mwanzo wa katikati ya Biblia (katikati ya Biblia ikiwa ni Zaburi 117–119). Mwisho wa katikati ni Zaburi 119. Zaburi 118 ndiyo katikati ya katikati. Zaburi 118 iko kati ya sura fupi zaidi na ndefu zaidi katika Biblia, na ile fupi, ambayo ndiyo mwanzo, inaweka wazi neno “kweli” linaloundwa na herufi tatu zinazowakilisha hatua tatu za injili ya milele, na ndizo msingi wa kuelewa kweli. Msingi huo ni kanuni inayowakilisha tabia ya Kristo kama Alfa na Omega.
The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.
Mwisho wa sehemu ya katikati, yaani sura ya 119, ni akrostiki ya alfabeti iliyowekwa katikati ya Biblia, ikisisitiza mtaalamu wa lugha wa ajabu. Mara nne katika sura ya 119 neno hilo hilo limetafsiriwa kama ukweli.
And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.
Wala usiondoe kabisa neno la kweli kutoka kinywani mwangu; maana nimezitumainia hukumu zako. Aya ya 43.
Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.
Haki yako ni haki ya milele, na sheria yako ndiyo kweli. Aya 142.
Thou art near, O Lord; and all thy commandments are truth. Verse 151.
Wewe u karibu, Ee Bwana; na amri zako zote ni kweli. Aya 151.
Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.
Neno lako ni kweli tangu mwanzo; na kila moja ya hukumu zako za haki inadumu milele. Aya ya 160.
Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”
Kweli katika mistari hii ni kanuni ya unabii wa Biblia inayotambua mwisho tangu mwanzo, na kweli katika mistari hiyo ni kwamba Alfa na Omega ameweka saini Yake katikati ya Biblia, kama alivyofanya kwa mwanzo na mwisho. Saini ya Yule wa kwanza na wa mwisho ndiyo "muundo" wa kuwasilisha ujumbe wa onyo la mwisho wa malaika wa tatu. Mwisho wa sehemu ya katikati unajumuisha mistari minne inayotumia neno linalotafsiriwa kuwa "ukweli," ingawa rejeo la nne limetafsiriwa tu kama "wa kweli." Wa mwisho kati ya mistari hiyo minne unabainisha kwamba "tangu mwanzo," neno ni "la kweli."
In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.
Mwanzoni, katika simulizi la uumbaji la Mwanzo sura ya kwanza na ya pili, neno “truth”, ingawa halijaandikwa moja kwa moja, linawakilishwa katika maneno matatu ya mwisho ya simulizi la uumbaji, kwani kila neno huanza na herufi, kwa mpangilio, zinazounda neno “truth”. Mwanzoni palikuwapo Neno, na kwa Yeye vitu vyote vikaumbwa, na ushuhuda wa uumbaji katika Mwanzo huanza na maneno “Hapo mwanzo” na kuishia na maneno matatu yanayowakilisha kweli zinazohusishwa na sifa ya Kristo ambayo katika Isaya inafafanuliwa kuwa ushahidi kwamba Yeye ndiye Mungu wa pekee.
The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.
Katikati ya Biblia (Zaburi 117-119) huanza katika sura ya 117 kwa kurejelea ukweli kwamba mwanzo unawakilisha mwisho kupitia matumizi ya neno "kweli". Neno hilo limeundwa kwa herufi tatu zinazowakilisha injili ya milele na ujumbe wa malaika watatu, na hutambulisha mwisho wa simulizi la uumbaji. Sehemu ya mwisho ya katikati ya Biblia ni uwasilishaji wa alfabeti, ambao mwanaisimu wa ajabu aliutoa ili kuthibitisha uelewa kwamba kinachofunuliwa sasa kuhusu tabia Yake kinapatana na maana ya neno "ufunuo", kwa kuwa Ufunuo wa Yesu Kristo ni ujumbe uliokusudiwa kuwasilisha sehemu ya tabia ya Kristo ambayo hadi sasa haijatambuliwa kikamilifu, kama umewahi kutambuliwa hata kidogo. Ufunuo huo unalingana na mfululizo wa historia ya agano, kwa maana historia ya agano inajumuisha ushahidi wa juhudi za Mungu za kujifunua kupitia majina kadiri Historia Yake ilivyoendelea kufunguka.
“The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.
Kanuni kuu za sheria, za asili yenyewe ya Mungu, zimejidhihirisha katika maneno ya Kristo mlimani. Yeyote anayejenga juu yao anajenga juu ya Kristo, Mwamba wa Milele. Katika kupokea neno, tunampokea Kristo. Na ni wale tu wanaopokea maneno Yake kwa namna hii ndio wanaojenga juu Yake. 'Msingi mwingine hakuna mtu awezaye kuuweka kuliko ule uliowekwa, ambao ni Yesu Kristo.' 1 Wakorintho 3:11. 'Wala hakuna jina lingine chini ya mbingu, lililopewa wanadamu, ambalo kwalo lazima tuokolewe.' Matendo ya Mitume 4:12. Kristo, Neno, ufunuo wa Mungu—udhihirisho wa tabia Yake, sheria Yake, upendo Wake, uzima Wake—ndiye msingi wa pekee ambao tunaweza kujengea tabia itakayodumu. Mlima wa Baraka, 148.
There is of course much more to address concerning this truth, but we will leave off here.
Bila shaka kuna mengi zaidi ya kujadili kuhusu ukweli huu, lakini tutaishia hapa.