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# Laodicea - Number Four

Laodicea - Nambari Nne

Overlapping Histories

Historia Zinazoingiliana

Author

Jeff Pippenger

Published

September 1, 2023

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The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.

Jambo nililoonyesha—ambalo huenda Stephen Haskell hakuliona, ijapokuwa aliunga mkono kwa kutambua kwake kweli zinazofichua jambo hili—ni kwamba katika historia ya mwishoni mwa Israeli ya kale, kwa wakati mmoja unauona mwanzo wa Israeli ya kisasa ukiingiliana na kipindi hicho hicho cha kihistoria. Wakati Kristo alipokuwa akithibitisha agano na wengi kwa juma moja (siku elfu mbili mia tano ishirini), Israeli ya kale ilikuwa ikiishi uzoefu wa Laodikia, ikiwa karibu kutapikwa kutoka kinywani mwa Bwana. Wakati huohuo Israeli ya kisasa ilikuwa ikiishi uzoefu wa Efeso. Laodikia ya Israeli ya kale ilikuwa ikitawanywa, na Efeso ya Israeli ya kisasa ilikuwa ikikusanywa katika historia hiyo hiyo.

And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.

Na “ndiyo,” kama unashangaa, ninatambua kwamba lile juma ambalo Kristo alithibitisha agano katika utimilifu wa Danieli sura ya tisa, lililoanza katika ubatizo Wake na kuishia kwa kupigwa mawe kwa Stefano, halikuwa siku elfu mbili mia tano na ishirini halisi, lakini kinabii bila shaka lilikuwa hivyo, maana katika unabii mwaka ni sawa na siku mia tatu sitini. Siku mia tatu sitini zikizidishwa kwa saba ni siku elfu mbili mia tano na ishirini, na “katikati kabisa” ya hilo juma la kinabii ni msalaba. Kinabii, Kristo aliweka msalaba katikati kabisa ya kipindi cha kinabii cha siku elfu mbili mia tano na ishirini, hivyo kuonyesha kwamba “mara saba” ya Walawi sura ya ishirini na sita imethibitishwa na kuungwa mkono na msalaba wa Kristo. Si ajali kwamba Dada White anapofundisha, kama afanyavyo, kwamba mbao zote mbili takatifu za Habakuki; chati za 1843 na 1850, zina unabii wa miaka elfu mbili mia tano na ishirini katikati kabisa ya chati, na chati zote mbili zina msalaba katikati kabisa ya mchoro huo.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> Biblia ina kanuni zote ambazo wanadamu wanahitaji kuelewa ili waandaliwe kwa maisha haya au yale yajayo. Na kanuni hizi zinaweza kufahamika na wote. Hakuna mtu mwenye moyo wa kuthamini mafundisho yake anayeweza kusoma aya moja tu ya Biblia bila kupata kutoka humo wazo lenye manufaa. Lakini mafundisho yenye thamani kuu zaidi ya Biblia hayapatiwi kwa kusoma kwa nyakati za hapa na pale au kusoma kukatika-katika. Mfumo wake mkuu wa kweli haujaonyeshwa kwa namna ya kutambulika na msomaji wa pupa au asiyejali. Hazina zake nyingi ziko mbali chini ya uso, na zinaweza kupatikana tu kwa utafiti wa bidii na jitihada endelevu. Kweli zinazounda jumla kubwa lazima zitafutwe na kukusanywa, ‘hapa kidogo, na pale kidogo.’ Isaya 28:10.

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> Zikitafutwa kwa namna hiyo na kuletwa pamoja, zitapatikana zikilingana kikamilifu kila moja na nyingine. Kila Injili ni nyongeza kwa nyinginezo, kila unabii ni ufafanuzi wa mwingine, kila ukweli ni upanuzi wa ukweli mwingine fulani. Mifano ya utaratibu wa Kiyahudi inawekwa wazi na Injili. Kila kanuni katika neno la Mungu ina nafasi yake, kila jambo lina maana yake. Na muundo mzima, katika usanifu na utekelezaji wake, unatoa ushuhuda kumhusu Mwandishi wake. Muundo wa namna hii hakuna akili ila ya Yule Asiye na kikomo ingeweza kuuwaza au kuunda. Elimu, 123.

Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.

Pamoja na kanuni kwamba kila moja ya makanisa saba hurudiwa katika historia ya Wamillerite na pia katika historia yetu, kuna kanuni nyingine muhimu ambayo Uadventista wa awali ulitambua. Kanuni hiyo inaonyesha kwamba mistari ya kinabii ya “ndani” na “nje” ya historia ileile hutumiwa na Roho Mtakatifu kufikisha ukweli. Miller alilitambua hili na akalifundisha moja kwa moja. Alifundisha kwa usahihi kwamba mihuri saba ya Ufunuo inawakilisha historia sambamba na makanisa, lakini katika mfano huo sambamba mihuri inawakilisha ukweli wa nje na makanisa yanawakilisha ukweli wa ndani wa historia ileile. Uriah Smith pia anazungumzia kanuni hii na anatumia maneno “ndani” na “nje” ambayo kwangu yanaonekana kuwa njia bora ya kueleza mistari miwili sambamba.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> Mihuri hutambulishwa kwetu katika sura za 4, 5, na 6 za Ufunuo. Matukio yanayoonyeshwa chini ya mihuri hii yanaonekana katika Ufunuo 6, na katika mstari wa kwanza wa Ufunuo 8. Ni wazi kwamba yanashughulikia matukio ambayo kanisa linahusishwa nayo tangu mwanzo wa kipindi hiki hadi kuja kwa Kristo.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> "Ilhali makanisa saba yanawasilisha historia ya ndani ya kanisa, mihuri saba huweka wazi matukio makuu ya historia yake ya nje." Uriah Smith, The Biblical Institute, 253.

We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.

Sasa tutaanza uchunguzi wetu wa makanisa saba. Ni muhimu kutambua kwamba makanisa mawili ya kwanza, na kisha pia kanisa la tatu na la nne, yana uhusiano wa "sababu na matokeo" unaohitaji yazingatiwe pamoja. Smirna ni kanisa linalowakilisha wale wanaoteswa na Roma, na Efeso lilikuwa kanisa lililosambaza injili kwa ulimwengu wote.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> Huko Antiokia ndiko wanafunzi waliitwa Wakristo kwa mara ya kwanza. Jina hilo walipewa kwa kuwa Kristo alikuwa mada kuu ya mahubiri yao, mafundisho yao, na mazungumzo yao. Mara kwa mara walikuwa wakisimulia matukio yaliyotokea katika siku za huduma yake hapa duniani, wakati wanafunzi wake walipobarikiwa kwa uwepo wake binafsi. Bila kuchoka walikazia mafundisho yake na miujiza yake ya uponyaji. Kwa midomo iliyotetemeka na macho yenye machozi walizungumza juu ya maumivu yake bustanini, usaliti aliokumbana nao, kuhukumiwa, na kuuawa; uvumilivu na unyenyekevu aliouonyesha alipostahimili dhihaka na mateso aliyofanyiwa na adui zake; na huruma ya kimungu ambayo kwayo aliwaombea waliomtesa. Kufufuka kwake na kupaa kwake mbinguni, na kazi yake mbinguni kama Mpatanishi kwa mwanadamu aliyeanguka, vilikuwa mada walizofurahia kuzizungumzia. Kwa kweli haikuwa ajabu wapagani kuwaita Wakristo, kwani walimhubiri Kristo na waliwasilisha sala zao kwa Mungu kupitia Yeye.

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> "Ilikuwa Mungu aliyewapa jina la Mkristo. Hili ni jina la kifalme, lililopewa wote wanaoungana na Kristo. Ni kuhusu jina hili ndipo Yakobo aliandika baadaye, 'Je, si matajiri ndio wanaowaonea ninyi na kuwapeleka mbele ya viti vya hukumu? Je, si wao hulikufuru lile jina la heshima mliloitwa nalo?' Yakobo 2:6, 7. Naye Petro akasema, 'Mtu akiteseka kama Mkristo, asione haya; bali naamtukuze Mungu kwa jambo hili.' 'Ikiwa mnakashifiwa kwa ajili ya jina la Kristo, heri ninyi; kwa kuwa roho ya utukufu na ya Mungu hukaa juu yenu.' 1 Petro 4:16, 14." Matendo ya Mitume, 157.

The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”

Kanisa la Efeso liliwakilisha kanisa la mwanzo lililoishi "kwa utauwa katika Kristo Yesu", jambo ambalo ni "sababu" inayozalisha daima "athari."

> Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.

> Naam, na wote wanaotaka kuishi kwa utauwa katika Kristo Yesu watateswa. 2 Timotheo 3:12.

The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.

Utauwa wa kanisa la Efeso ulisababisha mateso yanayowakilishwa na kanisa la Smirna. Makanisa haya mawili yanawakilisha uhusiano wa sababu na athari, na athari inahitaji kutanguliwa na sababu. Mateso ya mgogoro wa sheria ya Jumapili yachochewa na udhihirisho wa kile ambacho Dada White anakitaja kuwa "utauwa wa awali." Utauwa huo umeonyeshwa katika historia za zamani, au za awali.

> “Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

> Licha ya kudhoofika kwa imani na uchaji kulikoenea sana, bado wapo wafuasi wa kweli wa Kristo katika makanisa haya. Kabla ya hukumu za mwisho za Mungu kumjia dunia, kutakuwa miongoni mwa watu wa Bwana uvuvio wa uchaji wa kale ambao haujashuhudiwa tangu nyakati za mitume. Roho na nguvu za Mungu zitamiminwa juu ya watoto Wake. Wakati huo wengi watajitenga na yale makanisa ambayo ndani yake upendo wa ulimwengu huu umechukua nafasi ya upendo kwa Mungu na neno Lake. Wengi, wawe wahudumu au waumini, watapokea kwa furaha zile kweli kuu ambazo Mungu amesababisha zitangazwe wakati huu ili kuandaa watu kwa kuja kwa pili kwa Bwana. Adui wa roho anatamani kuzuia kazi hii; na kabla wakati wa harakati ya namna hiyo kufika, atajaribu kuizuia kwa kuanzisha mwamko bandia. Katika yale makanisa ambayo anaweza kuyaweka chini ya nguvu zake za udanganyifu atafanya ionekane kana kwamba baraka maalum ya Mungu inamiminwa; kutadhihirika kile kinachodhaniwa kuwa hamasa kubwa ya kidini. Makutano wengi watashangilia kwamba Mungu anafanya kazi kwa ajabu kwa ajili yao, ilhali kazi hiyo ni ya roho nyingine. Chini ya kisingizio cha kidini, Shetani atatafuta kupanua ushawishi wake juu ya ulimwengu wa Kikristo. Mapambano Makuu, 464.

The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”

Kilio cha Usiku wa Manane cha "siku za mwisho" ni uamsho wa "utauwa wa awali" uliotambuliwa katika kifungu hicho. Ni uamsho unaotokea katika harakati, si katika kanisa. Historia ambayo Dada White anatumia kuelezea uamsho huo ni historia ya "nyakati za mitume," inayowakilishwa na kanisa la Efeso. Uamsho huo utasababisha "mateso."

> “Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.

> "Wengi watawekwa gerezani, wengi watakimbia kuokoa maisha yao kutoka katika majiji na miji, na wengi watakuwa wafia dini kwa ajili ya Kristo, wakisimama kutetea ukweli." Ujumbe Uliochaguliwa, kitabu cha 3, 397.

The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.

"maisha ya Kristo duniani" katika aya inayofuata yanawakilisha mwanzo wa kanisa la Efeso, lakini pia yanaashiria historia ya Uadventista wa Laodikia mwishoni mwa ulimwengu.

> “‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.

> "‘Hukumu imegeuzwa nyuma, na haki imesimama mbali; kwa maana kweli imeanguka barabarani, na unyofu hauwezi kuingia. Naam, kweli imekosekana; na yeye aachaye uovu hujifanya mawindo.’ Isaya 59:14, 15. Hili lilitimia katika maisha ya Kristo hapa duniani. Alikuwa mwaminifu kwa amri za Mungu, akiweka kando mapokeo na matakwa ya kibinadamu yaliyokuwa yameinuliwa mahali pao. Kwa sababu hii akachukiwa na kuteswa. Historia hii inajirudia." Christ's Object Lessons, 170.

The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.

Uzoefu unaowakilishwa na Efeso hutokea sambamba na uzoefu wa Laodikia. Wayahudi wabishi walikuwa Walaodikia wa Israeli ya kale, na Kristo pamoja na wanafunzi Wake walikuwa Waefeso wa Israeli ya kisasa. Yohana Mbatizaji alikitanguliza kanisa la Efeso, naye anawakilisha kanisa la "siku za mwisho" linalopingwa na Walaodikia, wanaojiita Wayahudi, lakini si Wayahudi.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> Kazi ya Yohana Mbatizaji, na kazi ya wale ambao katika siku za mwisho watatokea katika roho na nguvu za Eliya ili kuwaamsha watu kutoka katika kutojali kwao, zinafanana kwa njia nyingi. Kazi yake ni kielelezo cha kazi ambayo lazima ifanywe katika enzi hii. Kristo atakuja mara ya pili kuuhukumu ulimwengu kwa haki. Wajumbe wa Mungu wanaobeba ujumbe wa onyo wa mwisho wa kutolewa kwa ulimwengu, wanapaswa kutayarisha njia kwa ajili ya ujio wa pili wa Kristo, kama vile Yohana alivyotayarisha njia kwa ujio wake wa kwanza. Katika kazi hii ya maandalizi, 'kila bonde litainuliwa, na kila mlima utashushwa; na palipopinda patanyoshwa, na palipoparuza patasawazishwa' kwa kuwa historia itajirudia, na tena, 'utukufu wa Bwana utafunuliwa, na wote wenye mwili watauona pamoja; kwa kuwa kinywa cha Bwana kimenena.' Southern Watchman, Machi 21, 1905.

Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.

Efeso ni "sababu" na Smirna ni "matokeo". Pergamo na Thiatira pia zinawakilisha uhusiano wa sababu na matokeo. Pergamo ni kanisa la maafikiano lililoharibu Ukristo kwa kuuchanganya na upagani. Kanisa la Kikristo lilianguka lilipokubali dhana kwamba inawezekana ibada ya sanamu ya upagani kuwepo sambamba ndani ya mipaka yake. Kaisari Konstantino ndiye ishara ya historia hiyo ya maafikiano, na jukumu lake la kinabii lilikuwa kusababisha kuanguka kwa Ukristo wa kweli kabla ya upapa kufunuliwa.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. 2 Thessalonians 2:3–8.

> Msidanganywe na mtu yeyote kwa namna yoyote; maana siku ile haitakuja, isipokuwa uasi uje kwanza, na yule mtu wa dhambi afunuliwe, mwana wa uharibifu; yule anayepinga na kujikweza juu ya kila kitu kiitwacho Mungu, au kinachoabudiwa; hata aketi hekaluni pa Mungu, akijionyesha kuwa yeye ndiye Mungu. Je, hamkumbuki kwamba nilipokuwa bado pamoja nanyi naliwaambia mambo haya? Na sasa mnajua ni nini kinachomzuia, apate kufunuliwa wakati wake. Kwa maana ile siri ya uasi tayari inatenda kazi; lakini yupo azuiaye sasa, azuie hadi atakapoondolewa njiani. Ndipo yule mwovu atafunuliwa, ambaye Bwana atamwangamiza kwa pumzi ya kinywa chake, na kumharibu kwa mng’ao wa kuja kwake. 2 Wathesalonike 2:3-8.

The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.

Kanisa la Pergamo lilikuwa ‘sababu’ na Thiatira ilikuwa ‘matokeo.’ Nabii Danieli mara nyingi huwasilisha historia ya upagani ukipisha nafasi kwa upapa, na uasi uliotangulia kuanzishwa kwa upapa alioutambua Paulo umeelezewa katika Danieli kumi na moja.

> For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.

> Kwa maana merikebu za Kitimu zitakuja juu yake; kwa hiyo atavunjika moyo, naye atarudi, na kuonyesha ghadhabu juu ya agano takatifu; naye atafanya; naam, atarudi, na kufanya mapatano na hao waiachao agano takatifu. Na majeshi yatainuka upande wake, nao watanajisi mahali patakatifu pa ngome, nao wataondoa sadaka ya kutolewa kila siku, nao wataweka chukizo la uharibifu. Danieli 11:30-31.

The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.

Kanisa lililolegeza msimamo, ambalo lilianguka kabla ya mamlaka ya kipapa kufunuliwa katika historia, limewakilishwa na Danieli kama “wale walioliacha Agano takatifu.” Baada ya kuacha agano hilo, ndipo upapa, ambao Danieli anauwakilisha kama “chukizo la uharibifu,” uliwekwa juu ya kiti cha enzi cha dunia. Dada White anabainisha mistari sita ya mwisho ya Danieli sura ya kumi na moja anaposema, “unabii uliomo katika sura ya kumi na moja ya Danieli umekaribia kufikia utimilifu wake kamili.” Mistari sita ya mwisho ndizo utimilifu wa mwisho wa Danieli sura ya kumi na moja, na anafundisha kwamba historia iliyowakilishwa na mistari hiyo ya mwisho ilionyeshwa kwa mfano katika Danieli 11:30-36, ambayo inaainisha “sababu na athari” za kihistoria zilizowakilishwa na Pergamo na Thiatira.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> Hatuna muda wa kupoteza. Nyakati za taabu ziko mbele yetu. Dunia imechochewa na roho ya vita. Hivi karibuni matukio ya dhiki yaliyotajwa katika unabii yatatokea. Unabii katika sura ya kumi na moja ya Danieli umekaribia kutimia kikamilifu. Sehemu kubwa ya historia iliyotokea katika kutimia kwa unabii huu itajirudia.

> “In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

> Katika mstari wa thelathini, inasemwa kuhusu mamlaka kwamba 'mistari 30 hadi 36 imenukuliwa.'

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> "Matukio yanayofanana na yale yaliyoelezwa katika maneno haya yatatokea." Manuscript Releases, nambari 13, 394.

The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.

Uhusiano wa sababu na athari wa Pergamo na Thyatira, pamoja na uhusiano wa sababu na athari wa Efeso na Smirna, unarudiwa katika “siku za mwisho.” Waprotestanti wa Marekani watafanya maridhiano na ibada ya sanamu, kama inavyowakilishwa na Pergamo (ishara kuu ya ibada ya sanamu ni ibada ya jua), na watakapoanguka, njia itaandaliwa kwa yule mtu wa dhambi ili tena afunuliwe kinabii. Wakati maanguko na kuwekwa kwa upapa kwenye kiti cha enzi yanaporudiwa, Mungu wakati huohuo atakuwa akiinua kanisa linalowakilishwa na Efeso kupeleka ujumbe wa Danieli na Ufunuo kwa ulimwengu, na mateso yanayowakilishwa na Smirna yatarudiwa.

I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:

Nitayashughulikia makanisa matatu ya mwisho baada ya kuzingatia ukweli kwamba mihuri minne ya kwanza ya Ufunuo ni mfululizo wa nje wa ukweli unaokwenda sambamba na mfululizo wa ndani wa ukweli unaowakilishwa na makanisa manne ya kwanza. Kama ilivyokwisha kuelezwa, Uriah Smith analieleza hivi:

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> "Ilhali makanisa saba yanawasilisha historia ya ndani ya kanisa, mihuri saba huweka wazi matukio makuu ya historia yake ya nje." Uriah Smith, The Biblical Institute, 253.

We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.

Tumeonyesha kwamba makanisa manne ya kwanza yanawakilisha mahusiano mawili ya “sababu na matokeo” yanayorudiwa katika “siku za mwisho.” Kulingana na waanzilishi wa Uadventista, lakini muhimu zaidi kwa msingi wa mamlaka ya Neno la Mungu, historia zile nne za ndani za kanisa zinapaswa kuwa na historia ya nje iliyo sambamba inayowakilishwa na mihuri minne ya kwanza. Mihuri ya kwanza na ya pili inaakisi sifa zilezile za Efeso na Smirna, lakini hutumia farasi mweupe kuwakilisha kazi ya kueneza Ukristo duniani. Huo farasi mweupe ni ishara ya kazi ya nje ya kanisa, na muhuri wa pili unawakilisha umwagaji damu wa Smirna kwa farasi mwekundu.

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.

> Nikaona, wakati Mwana-Kondoo alipoifungua moja ya zile mihuri, nikasikia kama sauti ya radi, mmoja wa wale wenye uhai wanne akisema, Njoo uone. Nikaona, na tazama, farasi mweupe; na yeye aliyeketi juu yake alikuwa na upinde; na taji alipewa; naye akaenda akishinda, na ili apate kushinda. Na alipoifungua muhuri wa pili, nikamsikia yule mwenye uhai wa pili akisema, Njoo uone. Akatoka farasi mwingine, mwekundu; naye aliyeketi juu yake akapewa uwezo wa kuiondoa amani duniani, ili watu wauaane; naye akapewa upanga mkubwa. Ufunuo 6:1-4.

Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”

Kitabu cha Zakaria kina vifungu vichache vinavyowatambua moja kwa moja farasi wanne wanaowakilishwa katika mihuri minne ya kwanza ya Ufunuo. Katika mojawapo ya vifungu hivyo katika sura ya kumi, Zakaria anaeleza kwamba wakati mvua ya masika itakapomiminwa, “kundi la Yuda” ambalo ni “nyumba” ya Mungu litageuzwa kuwa “farasi wake mzuri vitani.”

> Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.

> Ombeni kwa Bwana mvua wakati wa mvua ya mwisho; ndipo Bwana atafanya mawingu yanayong’aa, na atawapa manyunyu ya mvua, ili kila mmoja apate nyasi kondeni. Kwa maana sanamu zimenena ubatili, na waaguzi wameona uongo, na wamesimulia ndoto za uongo; wanawafariji bure. Kwa hiyo walikwenda zao kama kundi, wakafadhaika kwa sababu hapakuwa na mchungaji. Hasira yangu iliwaka juu ya wachungaji, nami niliwaadhibu mbuzi dume; kwa kuwa Bwana wa majeshi ameitembelea kundi lake, nyumba ya Yuda, na amewafanya kama farasi wake wa fahari vitani. Zekaria 10:1-3.

Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.

Ellen White anaeleza mara kwa mara kwamba kumiminwa kwa Roho Mtakatifu katika Pentekoste ni kielelezo cha mvua ya masika inayomiminika sasa. Kazi iliyofanywa kwa ajili ya ulimwengu katika Pentekoste inawakilishwa na kanisa la Efeso, na Efeso husababisha mateso yanayowakilishwa na Smirna, ambayo Yohana anaonyesha kama "farasi mwekundu" wa muhuri wa pili. Mihuri miwili ya kwanza inaenda sambamba na makanisa mawili ya kwanza, na inaonyesha "siku za mwisho," wakati mvua ya masika inapomiminwa.

The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”

Roho ya Unabii pia huchagua mwisho wa muhuri wa tatu pamoja na mwanzo wa muhuri wa nne, hivyo kuyaunganisha (sababu na athari), na kwa kufanya hivyo anaonyesha historia inayowakilishwa kuwa ipo katika siku zake na katika "siku za mwisho".

> “The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.

> "Roho ile ile inaonekana leo, kama inavyowakilishwa katika Ufunuo 6:6-8. Historia itajirudia. Kilichokuwapo kitakuwapo tena." Manuscript Releases, juzuu 9, 7.

In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.

Katika historia ya kibinafsi ya Dada White (iliyoandikwa mwaka 1898), roho ya kulegeza msimamo ambayo inaandaa njia ili upapa utawazwe tena ilikuwa tayari hai na ikistawi, kwa kuwa uasi wa Uprotestanti uliokuwa umeanza kwa kukataliwa kwa ujumbe wa malaika wa kwanza katika majira ya kuchipua ya mwaka 1844, ulikuwa tayari umeanza (mnamo 1863) kupenyeza kwenye pembe ya Uadventista wa Kiprotestanti.

The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”

Maafikiano ya Pergamos yanaonyeshwa kama “jozi” ya mizani katika muhuri wa tatu. Mizani miwili ya kupimia inawakilisha kipimo cha udanganyifu. Muhuri wa tatu unaongoza kwenye muhuri wa nne, unaowakilishwa na “farasi wa rangi hafifu” wa “mauti,” hivyo kuwakilisha mauaji ya mamilioni yaliyofanywa na upapa wakati wa Enzi za Giza. “Jehenamu” ndicho kinachofuatia farasi wa rangi hafifu wa upapa. Historia ya mihuri ya tatu na ya nne inalingana na historia ya makanisa ya Pergamos na Thyatira. Maafikiano ya Constantine yalikuwa kazi ya hatua kwa hatua; hivyo, roho ya maafikiano ilikuwa tayari inafanya kazi katika historia ya kibinafsi ya Dada White, kama ilivyokuwa wakati wa Paulo aliposema “siri ya uasi tayari yafanya kazi.” Ukengeufu unaotangulia kutawazwa kwa upapa siku zote ni historia ya hatua kwa hatua, na kwamba “historia itarudiwa. Kilichokuwako kitakuwako tena.”

> And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.

> Nikasikia sauti katikati ya wale wanyama wanne ikisema, Kipimo cha ngano kwa sarafu moja, na vipimo vitatu vya shayiri kwa sarafu moja; na angalia usidhuru mafuta wala divai. Na alipofungua muhuri wa nne, nikasikia sauti ya mnyama wa nne ikisema, Njoo uone. Nikatazama, na tazama, farasi wa rangi iliyopauka: na jina la yeye aliyeketi juu yake lilikuwa Mauti, na Kuzimu ikamfuata. Nao walipewa mamlaka juu ya sehemu ya nne ya dunia, kuua kwa upanga, na kwa njaa, na kwa mauti, na kwa wanyama wa dunia. Ufunuo 6:6-8.

James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.

James White alitambua hali nyingine isiyo ya kawaida ya kinabii katika makanisa saba na katika mihuri saba. Anabainisha tofauti ya makusudi kati ya makanisa manne ya kwanza na makanisa matatu ya mwisho, na tena jambo hilo hilo katika mihuri minne ya kwanza na mihuri mitatu ya mwisho.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> "Sasa tumefuatilia makanisa, mihuri, na wanyama, au viumbe hai, hadi pale vinapoweza kulinganishwa kama vikifunika vipindi vilevile vya wakati. Mihuri ni saba kwa idadi, wanyama ni wanne tu. Na ni vyema kutambua hapa kwamba, wakati wa kufunguliwa kwa mihuri ya kwanza, ya pili, ya tatu na ya nne, wanyama wa kwanza, wa pili, wa tatu na wa nne husikika wakisema 'Njoo uone;' lakini wakati wa kufunguliwa kwa mihuri ya tano, ya sita na ya saba, hakuna sauti kama hiyo inayosikika. Wala makanisa matatu ya mwisho, na mihuri mitatu ya mwisho, havifanani katika kufunika vipindi vya wakati sawa kama vile makanisa manne ya kwanza na mihuri minne ya kwanza hufanya. Lakini, kama tulivyoonyesha, makanisa, mihuri na wanyama hukubaliana, kwa maana ya kufunika vipindi vilevile vya wakati kwa muda wa takribani miaka 1800, hadi kufikia zaidi kidogo ya nusu karne ya wakati wa sasa." James White, Review and Herald, Februari 12, 1857.

James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.

James White hakujumuisha ukweli kwamba mpangilio uleule upo katika tarumbeta, lakini upo. Tarumbeta nne za kwanza ni tarumbeta, lakini tarumbeta tatu za mwisho ni ole tatu. Tarumbeta nne za kwanza zinawakilisha hukumu ya Mungu juu ya Roma ya kipagani kwa sababu ya sheria ya Jumapili ya Konstantino mwaka 321, na ole tatu za tarumbeta zinawakilisha Uislamu. Ole mbili za kwanza za tarumbeta zilikuwa hukumu dhidi ya Roma ya kipapa kwa sheria ya Jumapili iliyotekelezwa mwaka 538, na ole ya tatu ya tarumbeta ni kwa ajili ya mgogoro wa sheria ya Jumapili unaokuja katika siku za karibuni sana.

Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.

Joseph Bates anatumia uelewa wa waanzilishi kuhusu makanisa matatu ya mwisho kama ishara moja ili kuelezea makanisa matatu ya wakati huo wa Millerite. Msisitizo wote katika kifungu hicho uliwekwa na Bates.

> “‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.

> 'Katika nchi yote, asema Bwana; SEHEMU MBILI humo zitakatiliwa mbali, na kufa; lakini ya TATU itabaki humo. Mungu asema atapitisha SEHEMU YA TATU katika moto, na kuwasafisha. Watamwita, naye atawasikia. Naye atasema, 'NI WATU WANGU; nao watasema BWANA NI MUNGU WANGU.' Sehemu ya kwanza, SARDI, kanisa la kijina tu au Babiloni. Sehemu ya pili, Laodikia, Waadventista wa kijina tu. Sehemu ya tatu, Filadelfia, kanisa la kweli pekee la Mungu duniani, kwa maana wao watahamishwa hadi mji wa Mungu. Ufunuo 3:12; Waebrania 12:22-24. Kwa jina la Yesu, nawasihi tena mkimbie kutoka kwa Walaodikia, kama kutoka Sodoma na Gomora. Mafundisho yao ni ya uongo na ya udanganyifu; na huleta maangamizi kabisa. Mauti! MAUTI!!* MAUTI ya milele!!! yako nyuma yao. Mkumbuke mke wa Lutu." Joseph Bates, Review and Herald, juzuu ya 1, Novemba 1850.

In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.

Katika historia ya Millerite, Sardi ilikuwa kanisa lililokuwa na jina lililodai kuwa hai, lakini lilikuwa limekufa.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Na kwa malaika wa kanisa lililoko Sardi andika; Haya ndiyo anenayo yeye aliye na Roho saba za Mungu, na nyota saba; Nayajua matendo yako, ya kuwa una jina la kuwa hai, nawe umekufa. Ufunuo 3:1.

God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?

Watu wa Mungu siku zote wana jina. Katika kipindi cha historia ya Efeso hadi Pergamo, waliitwa Wakristo. Jina wakati wa utawala wa kipapa lilikuwa kanisa jangwani. Tangu kutambulishwa kwa nyota ya asubuhi, John Wycliffe, waliitwa Waprotestanti. Wakati wa mwisho mnamo 1798, Waprotestanti tayari walikuwa wameanza kurejea katika ushirika wa Kanisa la Roma. Kilichohitajika wakati huo kilikuwa jaribio ambalo lingeonyesha kwamba licha ya jina walilolikiri, hawakuwa tena kanisa teule. Katika majira ya kuchipua ya 1844, walifikia jaribio ambalo lingeonyesha kwamba hawakuwa tena kanisa lililobeba jina la agano la Kristo. Kisa cha Eliya hutoa shahidi wa pili ulio wa kina sana wa jambo hili. Walipodhihirisha tabia yao ya kweli, mwanzoni ilikuwa vigumu kwa Wamileraiti kutambua kwamba Waprotestanti walikuwa wameonyesha kuwa wamekuwa mabinti wa Babeli. Lakini hatimaye Wamileraiti walifanya jambo hilo hilo, na walianza kuwaita nafsi zitoke katika makanisa hayo yaliyoanguka kwa utimilifu wa ujumbe wa malaika wa pili. Kisha kukawa na mchakato wa majaribio ambao ungewasababisha Wamileraiti kudhihirisha tabia zao wenyewe. Je, walikuwa Wafiladelfia au Walaodikia?

The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.

Wafiladelfia walimfuata Kristo kuingia katika Patakatifu pa Patakatifu, na wale Wamileraiti waliokataa kufanya hivyo walidhihirisha tabia ya Walaodikia. Hivyo, tunapata mantiki ya utambuzi wa Bates wa makanisa hayo matatu kuwa wa wakati mmoja katika historia ileile. Historia hiyo ilitimia ndani ya muundo wa kinabii wa mfano wa wanawali kumi, ambao uvuvio unatueleza kwamba umetimizwa na utatimizwa kwa kila herufi.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> "Mfano wa wanawali kumi katika Mathayo 25 pia unaonyesha uzoefu wa watu Waadventista." Pambano Kuu, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> "Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.

The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.

Makanisa matatu ya mwisho yanawakilisha walioko nje ya harakati ya Wamilerite kama Sardi, na walioko ndani ya harakati hiyo wanawakilishwa ama na Filadelfia au Laodikia. Makanisa hayo matatu yanatajwa katika Ufunuo sura ya tatu, na makanisa manne ya kwanza yako katika sura ya pili. Hivyo basi, Dada White anaporejelea historia ya sura ya tatu ya Ufunuo, anayatambua makanisa yaleyale hasa ambayo Joseph Bates ameyatambua hivi punde.

> “Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.

> "Ee, maelezo yalioje! Wengi wamo katika hali hii ya kutisha. Nawasihi kwa dhati kila mhudumu wa injili achunguze kwa bidii sura ya tatu ya Ufunuo, kwa maana humo imeonyeshwa hali ya mambo yatakayokuwapo katika siku za mwisho. Chunguza kwa makini kila aya katika sura hii, kwa maana kupitia maneno haya Yesu anazungumza nawe." Manuscript Releases, juzuu ya 18, 193.

The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.

Makanisa matatu ya wakati huo katika historia ya Wamileraiti hurudiwa mwishoni mwa Uadventista. Joseph Bates alikuwa akitambua mienendo ya kipindi cha Wamileraiti na aliitambua Sardi kuwa binti za Babeli, ambao ndio walengwa wa ujumbe wa malaika wa pili. Alikuwa akizungumzia pambano kati ya kundi dogo lililomfuata Kristo hadi Patakatifu pa Patakatifu tarehe 22 Oktoba 1844 na wale waliokataa kuhama kutoka Patakatifu. Alikuwa akijaribu kuwaita Walaodikia watoke katika giza walilokuwa wamepokea, na angalau sehemu ya upofu wao wa Laodikia ilitokana na ukweli kwamba William Miller alikuwa amechukua nafasi ya uongozi katika harakati ya Laodikia. Hili ndilo pambano lile lile lililotambuliwa katika ujumbe kwa Filadelfia.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

> Tazama, nitaleta hao wa sinagogi la Shetani, wasemao ya kuwa ni Wayahudi, nao si, bali wasema uongo; tazama, nitawafanya waje na kusujudu mbele ya miguu yako, wapate kujua ya kuwa nimekupenda. Ufunuo 3:9.

A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.

Msukosuko wa kidini daima huzalisha makundi mawili ya waabudu, kama ulivyofanya wakati wa Kukatishwa Tamaa Kuu. Vazi la Uprotestanti lilikuwa limeondolewa tu kutoka kwa Sardis, waliporudi Roma na rasmi wakawa binti wa Roma. Kisha vazi hilo likashikwa na Uadventista wa Wamilleraiti, lakini jaribio muda mfupi baadaye lingesababisha makundi mawili yanayodai kuwa lile kundi dogo. Kundi la kweli na kundi bandia. Bates aliwakilisha kundi dogo lililomfuata Kristo kuingia katika Patakatifu pa Patakatifu. Mapambano yake yalikuwa dhidi ya Walaodikia waliodai kuwa wao ndio kundi dogo. Kama Mfiladelfia, mapambano ya Bates yalikuwa dhidi ya sinagogi la Shetani, kikundi kilichodai kuwa watu wa Mungu, lakini kilisema uongo na hawakuwa Wayahudi.

When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.

Wakati mfano huo utakapotimilizwa kwa mara ya mwisho mwishoni mwa Uadventista, kutakuwepo watu teule wa agano waliopitwa kando wakati wa mwisho mwaka 1989, kama vile uongozi wa Kiyahudi ulivyopitwa kando katika kuzaliwa kwa Kristo, ambako kunawakilisha wakati wa mwisho katika historia hiyo ya kinabii. Historia ya Kristo ilipofikia kuingia kwake kwa ushindi Yerusalemu, historia ya Kilio cha Usiku wa Manane ya kipindi cha Wamileraiti ilionyeshwa kwa mfano. Uvuvio mara kwa mara unaoanisha alama ya njia ya msalaba na Kuvunjika kwa Matumaini Makubwa ya 1844. Yuda anawakilisha Walaodikia wa historia ya Kristo, na mitume walikuwa Wafiladelfia. Kwa miaka mitatu na nusu baada ya msalaba, Wafiladelfia, waliowakilishwa na Bates, walijaribu kuwaita Walaodikia watoke katika kanisa lililoanguka ambalo liliwakilishwa na mwanafunzi Yuda Iskariote.

In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.

Mnamo 1989 wale waliokuwa watu wa agano walioteuliwa walikataa nuru iliyofunuliwa na wakapitwa. Masikitiko ya kwanza ya Julai 18, 2020 yalipowasili, mchakato wa kujaribiwa ulianza miongoni mwa wale ambao hapo awali walionekana kuwa wa harakati ile ile. Hata hivyo, darasa moja ni Walaodikia na darasa lingine ni Wafiladelfia. Kama vile Yuda alivyokubaliana mara tatu na Baraza Kuu la Wayahudi kumsaliti Kristo kabla ya msalaba, Walaodikia wa historia baada ya Septemba 11, 2001 watakuwa wamekosa fursa tatu za kutubu. Katika sheria ya Jumapili inayokuja hivi karibuni itadhihirika kwa hakika, kama vile Yuda alivyoning’inia kwenye mti, kwamba Walaodikia wametenganishwa na Wafiladelfia. Ni wakati wa mavuno ndipo magugu hutengwa na ngano. Tunakaribia haraka mavuno hayo.

These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.

Kweli hizi hutambuliwa tu wakati na iwapo tuko tayari kuelewa kwamba mbinu ya kibiblia pekee inayoweza kufichua na kuthibitisha 'ukweli' ni "historicism." Mbinu ya kweli si preterism, futurism, dispensationalism, woke-ism, ujuzi wa kisarufi au wa kihistoria, wala aina yoyote kati ya bandia nyingi za kishetani. Kuna kauli inayojulikana sana inayohusishwa na mwanafalsafa wa karne ya kumi na saba aitwaye Jean-Jacques Rousseau, ambayo imesemwa upya kwa namna nyingi, lakini kiini cha wazo hilo ni, 'Kosa lina mizizi mingi, lakini ukweli una mzizi mmoja tu.' 'Ukweli' ni Alfa na Omega, ambaye ni kama mzizi utokao katika nchi kavu.

> “So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.

> Ndivyo ilivyo pia kwa Biblia, ambayo ni hazina ya utajiri wa neema Yake. Utukufu wa kweli zake, zilizo juu kama mbingu na zinazokumbatia umilele, hautambuliwi. Kwa sehemu kubwa ya wanadamu, Kristo Mwenyewe ni “kama mzizi kutoka ardhi kavu,” nao hawaoni ndani Yake “uzuri wowote wa kumtamani.” Isaya 53:2. Wakati Yesu alipokuwa miongoni mwa wanadamu, ufunuo wa Mungu katika ubinadamu, waandishi na Mafarisayo walimwambia, “Wewe ni Msamaria, nawe una pepo.” Yohana 8:48. Hata wanafunzi Wake walikuwa wamepofushwa sana na ubinafsi wa mioyo yao kiasi kwamba walichelewa kumwelewa Yeye aliyekuja kuwadhihirishia upendo wa Baba. Hii ndiyo sababu Yesu alitembea katika upweke katikati ya watu. Alieleweka kikamilifu mbinguni tu. Mawazo kutoka Mlima wa Heri, 25.

The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.

Kweli tunazoshiriki kwa sasa lazima zitambuliwe katika muktadha kwamba ukuaji wa ukweli ni wa hatua kwa hatua katika historia yote, na muhimu zaidi, uelewa wetu wa ukweli lazima uwekwe katika muktadha wa Alfa na Omega, muktadha wa Yesu kuunganisha mwisho wa jambo na mwanzo wake.

The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.

Kanisa la nne ni Thiatira, nalo linawakilisha kipindi ambacho upapa ulitawala kama ufalme wa tano wa unabii wa Biblia, ambacho ndicho kipindi ambacho kanisa jangwani lilikuwa katika uteka. Uteka wa Israeli wa kiroho chini ya Babeli ya kiroho kwa miaka elfu moja mia mbili na sitini uliwakilishwa kwa mfano na uteka wa Israeli halisi katika Babeli halisi kwa miaka sabini.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> "Leo kanisa la Mungu liko huru kuendeleza hadi kukamilisha mpango wa kiungu wa wokovu wa wanadamu waliopotea. Kwa karne nyingi watu wa Mungu walinyimwa uhuru wao. Mahubiri ya injili katika usafi wake yalipigwa marufuku, na adhabu kali mno ziliwapata wale waliothubutu kutotii amri za wanadamu. Matokeo yake, shamba kuu la maadili la Bwana lilibaki karibu lote bila kufanyiwa kazi. Watu walinyimwa nuru ya neno la Mungu. Giza la upotovu na ushirikina lilitishia kufuta maarifa ya dini ya kweli. Kanisa la Mungu duniani lilikuwa kwa hakika katika utekwa wakati wa kipindi hiki kirefu cha mateso yasiyokoma kama vile wana wa Israeli walivyoshikiliwa mateka Babeli wakati wa kipindi cha uhamisho." Manabii na Wafalme, 714.

The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.

Miaka sabini ya uhamisho Babiloni inawakilishwa na kanisa la Thiatira. Kanisa la Thiatira ni matokeo yaliyosababishwa na chanzo, ambacho kinawakilishwa na Pergamo. Pergamo inasimbolishwa na Konstantino Kaizari aliyechanganya kuabudu sanamu na Ukristo. Alama ya uabudu sanamu wake ilikuwa ibada ya jua. Sababu ya kibiblia ya Israeli ya kale kuchukuliwa utumwani kwa miaka sabini ya Thiatira ni kwamba wafalme wao waliunda mahusiano na miungano na mataifa ya kuabudu sanamu yaliyowazunguka, katika uasi wa moja kwa moja dhidi ya Neno la Mungu. Mungu aliionya Israeli mara kwa mara kutokuchangamana na mataifa ya kipagani yaliyo karibu nao. Amri Kumi, kilekile ambacho Israeli ya kale ilipaswa kuwa wahifadhi wake, zinakataza kabisa kuabudu sanamu. Wakati Bwana alipompita Musa kwenye pango la Horebu na kufunua tabia Yake, mara mbili alijumuisha onyo hilo hilo tunalolitaja.

> And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.

> Akasema, Tazama, naufanya agano; mbele ya watu wako wote nitafanya maajabu ambayo hayajafanywa duniani kote, wala katika taifa lolote; na watu wote ambao uko kati yao wataona kazi ya Bwana; kwa maana ni jambo la kutisha nitakalofanya pamoja nawe. Shika amri ninazokuagiza leo; tazama, nawafukuza mbele yako Mwamori, na Mkanaani, na Mhiti, na Mperizi, na Mhivi, na Myebusi. Jihadhari nafsi yako, usije ukafanya agano na wenyeji wa nchi uendayo, lisije likawa mtego katikati yako; bali mtabomoa madhabahu zao, mtavunja sanamu zao, na mtakata maashera yao. Kwa maana hutamwabudu mungu mwingine; kwa kuwa Bwana, jina lake ni Mwenye Wivu, ni Mungu Mwenye Wivu; usije ukafanya agano na wenyeji wa nchi, nao wakaenda kuzini kwa miungu yao, wakatoa dhabihu kwa miungu yao, na mmoja akakuita, nawe ukala katika dhabihu yake; tena ukawaoa binti zao kwa wana wako, na binti zao wakaenda kuzini kwa miungu yao, na kuwafanya wana wako kwenda kuzini kwa miungu yao. Kutoka 34:10-16.

Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.

Kwa mara mbili Mungu aliwaonya Waisraeli wa kale katika kifungu hiki pekee, na kuna ushuhuda mwingi mwingine wa kibiblia kuhusu amri kwa Waisraeli wa kale kwamba wasifanye maagano na mataifa ya waabudu sanamu yaliyowazunguka. Milegezo hiyo ya msimamo ilianza pale Waisraeli wa kale walipomkataa Mungu na teokrasia yake. Walipotamani mfalme, Mungu aliwaruhusu wawe na mfalme, na tangu hapo wengi wa wafalme wote, na kwa hakika kila mfalme wa makabila kumi ya kaskazini, walipuuzia amri hiyo hiyo. Kanuni iliyohitaji Israeli itengwe na iwe ya kipekee mbali na mataifa ya waabudu sanamu yaliyokuwa yakiizunguka ilikataliwa, na jambo hilo likaonyeshwa kwa kulegeza msimamo ambako baadaye Konstantino angekuwa ishara yake. Pergamo na Konstantino vinawakilisha uasi wa wafalme wa Israeli waliotambulisha ibada ya sanamu katika kanisa la Mungu. Kupotoka kulikoanza na mfalme Sauli kulikuwa kielelezo cha kupotoka kwa kanisa la Kikristo kulikosababisha utekwa katika Babeli ya kiroho. Historia takatifu inayoanzia mfalme Sauli hadi utekwa wa Babeli inasimbolishwa na kanisa la Pergamo. Utekwa wa miaka sabini uliofuata ulikuwa kanisa la Thiatira.

Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.

Efeso inawakilisha kanisa linalosonga mbele kuishinda Nchi ya Ahadi. Efeso inawakilisha wakati wa Musa na ukombozi wa Waisraeli kutoka katika utumwa wa Misri.

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na bado yanajirudia, katika kanisa katika siku hizi za mwisho.” Ujumbe Teule, kitabu cha 3, 338, 339.

The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.

Historia inayowakilishwa na ukombozi kutoka Misri inarudiwa katika siku za mwisho. Kwa hiyo ilirudiwa pia katika historia ya Wamillerite. Ndiyo sababu Dada White mara kwa mara anarejelea historia hiyo kuelezea historia ya Wamillerite. Analinganisha kukata tamaa kuu ya mwaka 1844 na kukata tamaa kwa Waebrania waliposimama mbele ya Bahari ya Shamu huku jeshi la Farao likiwakaribia kutoka nyuma. Analinganisha pia historia ya ukombozi kutoka Misri na wakati wa Kristo; hivyo kukata tamaa kwa wanafunzi msalabani kulikuwa mfano wa kukata tamaa kwenye Bahari ya Shamu, ambako nako kulikuwa mfano wa kukata tamaa kuu ya mwaka 1844. Kukata tamaa kwa msalaba kuliwakilisha mwanzo wa kanisa la Efeso. Wakati wa Musa mwanzoni mwa Israeli ya kale, uliowakilishwa na kanisa la Efeso, pia ulikuwa mfano wa mwanzo wa Israeli ya kisasa wakati wa Kristo. Historia zote mbili zinawakilishwa na kanisa la Efeso. Kweli tunazotambua hapa zimekuwa zikiwasilishwa hadharani mara nyingi kwa miaka mingi na Future for America, hivyo mimi natoa tu muhtasari.

In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.

Katika historia ya Kristo, tunauona mwanzo wa watu wa agano jipya wanaoinuliwa huku watu walioteuliwa wa agano lililotangulia wakiachwa kando. Historia ya Kristo ni mwisho wa Israeli ya kale, na katika historia ya ukombozi kutoka Misri mwanzoni mwa Israeli ya kale kulikuwa na watu wa agano walioteuliwa hapo awali ambao waliachwa kando ili kupisha watu wa agano jipya.

In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.

Katika historia ya Kristo, watu teule wa awali walifikia hitimisho lao la mwisho mwaka 70 kwa kuangamizwa kwa Yerusalemu. Hapo mwanzo, wakati wa Musa, watu teule wa awali walikufa jangwani kwa muda wa miaka arobaini, na Yoshua na Kalebu wakawa wawakilishi wa watu teule wapya waliokusudiwa kufikisha ujumbe katika Nchi ya Ahadi, kama vile mitume wa kipindi cha kanisa la Efeso walivyopeleka injili ulimwenguni.

The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.

Mwanzo na mwisho wa Israeli ya kale, na pia mwanzo wa Israeli ya kisasa, vyote vinaonyesha mpito kutoka kwa watu walioteuliwa wa awali kwenda kwa watu walioteuliwa wapya. Kwa ushuhuda wa wawili au watatu, jambo huthibitishwa; na kila mojawapo ya safu hizi tatu za mashahidi hutambua talaka ya watu walioteuliwa wa awali, nao mashahidi hawa wana saini ya Alfa na Omega, Yeye atangazaye mwisho tangu mwanzo. Kutakuwa na watu walioteuliwa wa awali watakaopitwa wakati Mungu ataingia katika agano na wale mia arobaini na nne elfu. Mungu si chanzo cha mkanganyiko; habadiliki kamwe, wala neno lake halishindwi kamwe.

The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.

Ukombozi kutoka Misri na ushindi uliotekelezwa na Mungu kupitia Yoshua vinawakilishwa na kanisa la Efeso, lakini Efeso ilikuwa imekusudiwa kupoteza upendo wake wa kwanza. Yoshua alipofariki, kizazi kingine kikaibuka, kikiashiria kipindi kinachowakilishwa na Smirna. Kazi ya ajabu ya Yoshua ya kuisafisha Nchi ya Ahadi haikuwahi kutimizwa kikamilifu, maana watu walijiridhisha na wakaacha kazi ambayo alipewa Yoshua. Walipoteza upendo wao wa kwanza. Kipindi hicho kiliendelea hadi Waisraeli walipomkataa Mungu na Samweli akamtia mafuta mfalme Sauli, na hivyo kuleta kanisa la Pergamo.

> “The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.

> Ujumbe ulifika Smyrna, kanisa lililoko Asia Ndogo, na vivyo hivyo kwa kanisa la Kikristo kwa ujumla, wakati wa karne ya pili na ya tatu. Ilikuwa ni kipindi ambacho upagani ulikuwa ukifanya jaribio la mwisho la kupata utawala duniani. Ukristo ulikuwa umesambaa kwa kasi ya ajabu, hata ukafahamika kote duniani. Wengine walikumbatia imani ya Kristo kwa sababu ya uongofu wa moyo; wengine, kwa sababu ya nguvu ya hoja zilizowasilishwa; na wengine tena, kwa kuwa waliweza kuona kwamba mrengo wa upagani ulikuwa ukififia, na kwa mahesabu ya kisiasa wakajiunga na upande uliokuwa unaahidi kushinda. Hali hizi zilidhoofisha hali ya kiroho ya kanisa. Roho ya Unabii, iliyokuwa sifa ya kanisa la mitume, ilipotea taratibu. Hii ni karama inayoliingiza kanisa ambalo limekabidhiwa kwayo katika umoja wa imani. Kulipokuwa hakukuwa tena na manabii wa kweli, mafundisho ya uongo yalisambaa kwa haraka; falsafa ya Wagiriki ilisababisha tafsiri potofu ya Maandiko, na ile tabia ya kujihesabia haki ya Mafarisayo wa kale, ambayo Kristo aliikemea mara nyingi, ikaonekana tena katikati ya kanisa. Msingi uliwekwa katika karne mbili zilizoitangulia enzi ya Konstantino kwa maovu ambayo yalikuja kukomaa kikamilifu katika karne mbili zilizofuata. Katika kipindi hiki, kuuawa kwa ajili ya imani kulipata umaarufu katika sehemu nyingi za Dola ya Roma. Ingawa hili laweza kuonekana la ajabu, bado ni kweli. Ilikuwa ni matokeo ya uhusiano uliokuwapo kati ya Wakristo na wapagani.

> “In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’

> Katika ulimwengu wa Kirumi dini ya mataifa yote iliheshimiwa, lakini Wakristo hawakuwa taifa; walikuwa tu dhehebu la watu waliodharauliwa. Kwa hiyo walipoendelea kulaani dini ya tabaka zote za watu, walipofanya mikutano ya siri, na kujitenga kabisa na desturi na matendo ya jamaa zao wa karibu na marafiki wao wa karibu mno, wakawa watu waliotiliwa shaka, na mara nyingi waliteswa na mamlaka za kipagani. Mara nyingi walijiletea mateso wao wenyewe, wakati hakukuwa na roho ya upinzani katika mioyo ya watawala. Ili kuonyesha roho hii, historia inatoa maelezo ya utekelezaji wa hukumu ya kifo dhidi ya Cyprian, askofu wa Karthago. Hukumu yake iliposomwa, kilio cha pamoja kilizuka kutoka kwa umati wa Wakristo uliokuwa ukisikiliza, wakisema, 'Tutakufa pamoja naye.'

> “The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.

> Roho ile ambayo Wakristo wengi waliokiri kuwa Wakristo waliyokubali kifo nayo, na hata, pasipo haja, wakachochea uadui wa serikali, huenda ilichangia sana kupitishwa, mwaka 303 B.K., kwa amri ya mateso na Kaizari Diocletian pamoja na msaidizi wake, Galerius. Amri hiyo ilikuwa ya ujumla kwa nia yake, na ilitekelezwa kwa ukali zaidi au pungufu kwa miaka kumi. Steven Haskell, The Story of the Seer of Patmos, 50. 51.

Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.

Ingawa Smyrna ni mojawapo ya makanisa mawili yasiyokemewa na Bwana, historia inashuhudia kwamba miongoni mwa waliouawa shahidi katika kipindi hicho kulikuwa na watu ambao motisha zao zilitokana na misukumo ya kibinadamu, si ya kimungu. Kitabu cha Waamuzi kinaanza kwa kutaja kifo cha Yoshua, na kuna aya inayorudiwa mara mbili katika kitabu hicho ambayo inafafanua historia ya kipindi cha Waamuzi. Mara ya pili aya hiyo kunukuliwa ni katika aya ya mwisho ya kitabu. Aya ya kwanza ya kitabu inaashiria mwisho wa Yoshua na aya ya mwisho inafupisha historia.

> Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.

> Sasa baada ya kifo cha Yoshua ikawa kwamba wana wa Israeli wakamuuliza Bwana, wakisema, Ni nani atakayepanda kwa ajili yetu kwanza dhidi ya Wakanaani, kupigana nao?... Siku zile hapakuwa na mfalme katika Israeli, bali kila mtu alifanya yaliyokuwa sawa machoni pake mwenyewe... Siku zile hapakuwa na mfalme katika Israeli; kila mtu alifanya yaliyokuwa sawa machoni pake mwenyewe. Waamuzi 1:1; 17:16; 21:25.

As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.

Kama ilivyokuwa katika historia ya Smirna, ‘nafsi’ ilikuwa mada kuu tangu mwanzo hadi mwisho. Kwa sababu hawakuwa na mfalme, waliamua kufanya lolote walilochagua kufanya. Ukosefu wa mwongozo ndio Haskell alioutambua katika historia ya Smirna, uliowakilishwa na kutokuwepo kwa Roho ya Unabii inayofanya kazi. Katika historia zote mbili, ukosefu wa mwongozo ulifungua mlango wa kufanya maamuzi kulingana na nia za mtu binafsi. Efeso inawakilisha ukombozi kutoka Misri. Historia iliyoandikwa katika kitabu cha Waamuzi inawakilishwa na kanisa la Smirna. Kipindi kuanzia mfalme Sauli hadi utekwa wa Babeli kinawakilishwa na kanisa la Pergamo, na utekwa wa Babeli unawakilishwa na kanisa la Thiatira.

In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.

Kwa kuafikiana na jambo lililotambuliwa na watangulizi, kuna mgawanyiko wa nne na tatu katika makanisa, mihuri na tarumbeta, na makanisa manne ya kwanza katika historia ya Israeli ya kale huanza na utumwa wa Misri na kuishia katika utekwa wa Babeli, kwa maana Alfa na Omega daima hulinganisha mwisho na mwanzo. Makanisa manne ya kwanza katika historia ya Israeli ya kisasa huanza na kutiishwa kwa Wayahudi chini ya mamlaka ya Kirumi, na makanisa hayo manne huishia katika kutiishwa kwa Wayahudi wa kiroho chini ya Roma ya kiroho kwa miaka elfu moja mia mbili na sitini.

What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.

Kilichofuata Thyatira kilikuwa Sardis, ambacho kilianza walipoondoka katika utumwa wa Babeli uliowakilishwa na Thyatira. Sardis ni kanisa lililokuwa na sifa ya kuwa hai, lakini halikuwa hai. Madai yao ya kuwa hai yalikuwa uongo. La kushangaza, kati ya makanisa yote saba ni neno Sardis ndilo lisilo na ufafanuzi. Ufafanuzi umehusishwa na Sardis kulingana na muktadha wa historia na aya, lakini hakuna maana ya ki-etimolojia ya jina hilo. Lina jina, lakini halina.

> “But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.

> Lakini hekalu la pili halikufikia lile la kwanza kwa utukufu; wala halikutakaswa na zile ishara zinazoonekana za uwepo wa Mungu zilizohusiana na hekalu la kwanza. Hakukuwa na udhihirisho wa nguvu za kimiujiza kuashiria kuwekwa kwake wakfu. Hakukuonekana wingu la utukufu kujaza patakatifu jipya lililojengwa. Hakukuwa na moto kutoka mbinguni ulioshuka kuteketeza dhabihu juu ya madhabahu yake. Shekina haikukaa tena kati ya makerubi katika patakatifu pa patakatifu; sanduku la agano, kiti cha rehema, na vibao vya ushuhuda havikuwepo humo. Hakukuwa na sauti iliyoisikika kutoka mbinguni kumjulisha kuhani aliyeuliza mapenzi ya Yehova.

After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.

Baada ya utumwa wa Babeli walijenga upya Yerusalemu na hekalu. Ndipo wakawa na jina tena, kwa kuwa Mungu alikuwa ameahidi kuliweka Jina Lake katika Yerusalemu. Lakini Jina Lake linawakilisha tabia Yake, na ukosefu wa uwepo Wake binafsi ulionyesha kwamba walikuwa na jina lililowakilisha uzima, lakini kwa kweli hawakuwa tena na uwepo unaotoa uzima. Kile walichokuwa nacho kwa kweli kilikuwa tu maungamo na unafiki.

The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.

Sauti ya mwisho katika Sardi ilitoa ahadi ya kuja kwa Eliya atakayekuja kabla ya siku kuu na ya kutisha ya Bwana. Kwa Israeli wa kale, uharibifu wa Yerusalemu ulikuwa siku ile kuu na ya kutisha ya Bwana. Kwa sababu hiyo, Dada White anarejelea uharibifu wa Yerusalemu mwaka 70 BK kama kielelezo cha siku ile kuu na ya kutisha ya Bwana, inayowakilishwa kama mapigo saba ya mwisho. Kanisa la Filadelfia lilianza na sauti ya Yohana Mbatizaji ikilia jangwani, hivyo ikiashiria sauti ya William Miller. Sauti za Yohana Mbatizaji na William Miller zilikuwa zikiwasilisha ujumbe wa Laodikia kwa watu waliodhani kila kitu kiko sawa, ilhali kila kitu kilikuwa kibaya kabisa. Wote wawili, Yohana Mbatizaji na William Miller, waliweka shoka kwenye shina la mti. Ujumbe kwa Sardi ulikuwa kwamba kulikuwa na "watu wachache hata huko Sardi ambao hawakuyatia mavazi yao unajisi; nao watatembea pamoja nami wakiwa wamevaa meupe, kwa kuwa wanastahili." Yohana Mbatizaji na William Miller wanawakilisha wale waliotoka katika kipindi kinachowakilishwa na Sardi na waliostahili kutembea na Kristo.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> Maelfu waliongozwa kuukumbatia ukweli ulihubiriwa na William Miller, na watumishi wa Mungu waliinuliwa katika roho na nguvu za Eliya kutangaza ujumbe. Kama Yohana, mtangulizi wa Yesu, wale waliouhubiri ujumbe huu mzito walihisi kulazimika kuliweka shoka penye mzizi wa mti, na kuwaita watu wazae matunda yapasayo toba. Ushuhuda wao ulikusudiwa kuamsha na kuathiri kwa nguvu makanisa na kudhihirisha tabia zao halisi. Na onyo hili zito la kukimbia ghadhabu ijayo lilipotolewa, wengi walioungana na makanisa walipokea ujumbe wa uponyaji; waliona kurudi nyuma kwao, nao kwa machozi ya uchungu ya toba na maumivu makuu ya nafsi, wakajinyenyekeza mbele za Mungu. Na Roho wa Mungu alipowatulia juu yao, wakasaidia kupaza mwito, 'Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja.' Maandishi ya Mapema, 233.

The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.

Makanisa saba ya Ufunuo yanawakilisha historia ya mitume hadi ujio wa pili wa Kristo, na makanisa hayo saba pia yanawakilisha historia ya Israeli ya kale kuanzia nabii Musa hadi ujio wa kwanza wa Kristo.

> “The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.

> Majaribu ya wana wa Israeli, na mwenendo wao kabla tu ya ujio wa kwanza wa Kristo, yanaonyesha msimamo wa watu wa Mungu katika uzoefu wao kabla ya ujio wa pili wa Kristo.

> “Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.

> Mitego ya Shetani imewekwa kwa ajili yetu kwa hakika kama vile ilivyowekwa kwa wana wa Israeli kabla tu ya kuingia kwao katika nchi ya Kanaani. Tunarudia historia ya watu hao.

> “Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.

> Historia yao inapaswa kuwa onyo zito kwetu. Hatupaswi kamwe kutarajia kwamba wakati Bwana anapowaletea watu wake nuru, Shetani atasimama kwa utulivu pembeni na asifanye juhudi zozote kuwazuia wasiipokee. Tuwe waangalifu tusije tukakataa nuru ambayo Mungu anatuma, kwa sababu haiji kwa namna ya kutupendeza. ... Ikiwa wapo ambao wenyewe hawaioni wala kuikubali nuru, basi wasiwazuie wengine.

> “‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’

> 'Naziita mbingu na nchi kuwa mashahidi juu yenu leo, ya kwamba nimeweka mbele yenu uzima na mauti, baraka na laana; basi chagueni uzima, ili ninyi na uzao wenu muishi; mpende Bwana Mungu wenu, mtii sauti yake, na mshikamane naye; kwa maana yeye ndiye uzima wenu, na urefu wa siku zenu; ili mkae katika nchi ambayo Bwana aliwaapia baba zenu, Ibrahimu, Isaka, na Yakobo, kuwapa.'

> “This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.

> Wimbo huu haukuwa wa kihistoria bali wa kinabii. Ingawa ulisimulia matendo ya ajabu ya Mungu kwa watu wake zamani, pia uliashiria matukio makuu ya wakati ujao, ushindi wa mwisho wa waaminifu wakati Kristo atakapokuja mara ya pili kwa nguvu na utukufu.

> “The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.

> Mtume Paulo anaeleza wazi kwamba uzoefu wa Waisraeli katika safari zao umeandikwa kwa faida ya wale wanaoishi katika enzi hii ya ulimwengu, wale ambao miisho ya ulimwengu imewafikia. Hatuoni kwamba hatari zetu ni ndogo kuliko za Waebrania, bali ni kubwa zaidi. Healthful Living, 280, 281.

The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.

Ukombozi kutoka Misri unawakilishwa na kanisa la Efeso, na ishara ya kanisa la Efeso katika historia hiyo ilikuwa Yoshua. Baada ya wale ambao Mungu aliwatoa kutoka Misri kushindwa majaribu kumi mfululizo, Bwana akaondoa agano kutoka kwa waasi na akaliwapa Yoshua na Kalebu.

> Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.

> Waambie, Kama niishivyo, asema Bwana, kama mlivyosema masikioni mwangu, ndivyo nitakavyowatendea: Mizoga yenu itaanguka hapa jangwani; na wote waliohesabiwa kwenu, kwa hesabu yenu yote, tangu walio wa miaka ishirini na zaidi, ninyi mlionung’unika juu yangu; hakika, hamtaingia katika nchi ile niliyowaapia kuwakalisha humo, isipokuwa Kalebu mwana wa Yefune, na Yoshua mwana wa Nuni. Hesabu 14:28-30.

Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”

Dada White anabainisha kwamba Yoshua na Kalebu wanawakilisha wale "ambao juu yao miisho ya dunia imewadia," ambao "wanafanya agano na Mungu kwa dhabihu."

> “For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.

> Kwa maonyo yetu, ambao miisho ya dunia imetufikia, historia hii iliandikwa. Ni mara ngapi watu wa Mungu leo hurudia uzoefu wa wana wa Israeli! Ni mara ngapi hunung'unika na kulalamika! Ni mara ngapi hurudi nyuma Bwana anapowaagiza waende mbele! Kazi ya Mungu inateseka kwa kukosa watu kama Kalebu na Yoshua, watu wa uaminifu na tumaini lisilotetereka. Mungu anawaita watu watakaomjitoa kwake ili wajazwe na Roho wake. Kazi ya Kristo na ya ubinadamu zinadai watu waliotakaswa, wanaojitoa sadaka, watu watakaotoka nje ya kambi, wakibeba lawama. Wawe watu hodari, mashujaa, wanaofaa kwa kazi za maana, nao wafanye agano na Mungu kwa dhabihu. Review and Herald, Mei 20, 1902.

The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.

Agano linalofanywa upya, kama inavyoonyeshwa na agano kufanywa upya pamoja na Yoshua na Kalebu, ni agano pamoja na wale mia moja arobaini na nne elfu na mkutano mkubwa. Linafanywa upya baada ya watu walioteuliwa wa agano la asili kutalikiwa na Mungu na kuhukumiwa kufa jangwani. Agano pamoja na wale mia moja arobaini na nne elfu linatimizwa katika historia ileile ambayo watu waliokuwa wamechaguliwa hapo awali wanakataliwa.

Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.

Neno “Efeso” humaanisha “la kutamanika,” na kazi iliyotekelezwa na Yoshua pamoja na kanisa la awali ilikuwa “ya kutamanika.” Yoshua alipoongoza watu wa Mungu kuingia katika Nchi ya Ahadi, alienda akishinda. Muhuri wa kwanza unaenda sambamba na kanisa la Efeso, nao unawakilishwa na farasi mweupe anayekwenda akishinda. Hili lilikuwa kweli kwa Yoshua na kwa kanisa la mitume. Muhuri wa kwanza unaenda sambamba na kanisa la Efeso katika Israeli ya kale na ya sasa.

Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.

Smirna imetokana na neno "manemane" ambayo ni mafuta yaliyotumika kuhifadhi maiti. Muhuri wa pili unawakilishwa na farasi mwekundu ambaye alipewa "upanga mkubwa" na "mamlaka" ya kuondoa "amani kutoka duniani", jambo lililomaanisha kwamba watu katika historia hiyo wangeuana wao kwa wao. Muhuri wa pili unaenda sambamba na kanisa la Smirna na unawakilisha mamlaka waliyopewa maadui wa Mungu inayowawezesha kuwashinda na kuwaua watu wa Mungu. Hili lilitimia katika kipindi kilichofuata baada ya kanisa la mitume na pia katika historia ya Waamuzi. Katika historia zote mbili Mungu aliruhusu nguvu zilizo nje ya watu wake kuwaletea watu wake vita na mauti. Katika kanisa la mitume, vita hivyo vilichochewa na kukataliwa kwa dini ya Kristo, ambayo katika kipindi cha awali cha Efeso ilikuwa isiyoweza kushindwa ilipoeneza injili ulimwenguni. Msukumo wa maadui wa watu wa Mungu katika kipindi cha Waamuzi ulitokana na kipindi kilichotangulia cha Efeso, ambapo Mungu alionyesha nguvu zake juu ya Misri na mataifa yaliyofuata ambayo Yoshua alitumiwa kuyashinda. Muhuri wa pili unaenda sambamba na kanisa la Smirna katika Israeli ya kale na ya kisasa.

Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.

Pergamos maana yake ni "ngome iliyoimarishwa," hivyo inawakilisha kasri la mfalme. Muhuri wa tatu unaenda sambamba na Pergamos na unawakilisha historia ambamo hukumu ya kibinadamu inatekelezwa na wafalme wa nchi kinyume na hukumu ya Mungu. Hivyo, kipimo, au hukumu ambayo inawakilishwa na mizani "miwili" zinazopima "ngano," "shayiri," "mafuta" na "divai;" inatambulisha mamlaka ya kifalme ya kibinadamu, ambayo daima ina dosari ikilinganishwa na hukumu ya Mungu. Kumbuka kwamba kipimo cha haki au upimaji wa haki hauhitaji mizani miwili. Mizani miwili inawakilisha hukumu isiyo ya usawa.

The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.

"Shayiri" ni ishara ya sadaka ya "malimbuko" ya sikukuu ya Pasaka, "ngano" ni ishara ya sadaka ya sikukuu ya Pentekoste ya "mikate miwili ya kutikiswa." "Mafuta" ni ishara ya Roho Mtakatifu na "divai" ni ishara ya mafundisho. Pergamo katika nyakati za Israeli ya kale ni kipindi cha wafalme wa Israeli waliofanya maafikiano, ambao waliiletea hukumu mfumo wa ibada wa Mungu uliowakilishwa na Pasaka hadi msimu wa Pentekoste. Kweli za neno la Mungu zinawakilishwa na "divai" na "mafuta." Katika Israeli ya kale na ya kisasa, kanisa la Pergamo ni kipindi ambacho Shetani anajaribu kutimiza kile alichoshindwa kukifanya kwa kumwaga damu katika historia inayowakilishwa na Smirna. Katika Pergamo Shetani alijaribu kuwaangamiza watu wa Mungu na kweli ya Mungu kwa njia ya maafikiano, si kwa kumwaga damu kama ilivyowakilishwa katika Smirna. Maafikiano ya wafalme wa Israeli wa kale yanakuwa mfano wa maafikiano ya Konstantino katika Israeli ya kisasa.

Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.

Thyatira inamaanisha “sadaka ya toba” na inanena kuhusu roho ya kufia imani ambayo Mungu huwapa watu wake wanaouawa kwa ajili ya jina lake. Sadaka ya toba inawakilisha utayari wa kumtumikia Kristo katika hali ngumu sana kama ilivyoonyeshwa na Danieli, Shadraki, Meshaki na Abednego wakati wa utumwa wa miaka sabini; na pia inawakilisha sadaka ya Waldensians, Huguenots na wengine walioteswa, kufungwa, kusingiziwa na kuuawa na mamlaka ya kipapa katika historia ya miaka elfu moja mia mbili na sitini. Muhuri wa nne unaenda sambamba na kanisa la Thyatira na unawakilisha mateso ya Babeli ya zamani dhidi ya Israeli wa zamani na mateso ya Babeli ya kisasa dhidi ya Israeli wa sasa. Katika historia ya utumwa huo kwa nyakati zote mbili, kulihitajika kwanza uasi kutoka katika kweli uliotekelezwa na wafalme wa Israeli na Kaizari Konstantino. Vyote viwili vilitayarisha njia kwa kipindi kinachowakilishwa na Thyatira.

Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.

Sardis haina sifa inayoendana na madai yake ya jina, bali madai hayo ni uongo. Uwepo wa Shekina haukuwahi kujidhihirisha katika Hekalu la Pili. Uwepo wa Kristo haukuwahi kujidhihirisha katika historia ya Sardis. Matengenezo ya Enzi za Giza yalikuwa kimsingi mfululizo wa hatua moja mbele na mbili nyuma. Kazi ambayo historia ya Sardis ilipaswa kuikamilisha katika Matengenezo ya Kiprotestanti haikuwahi kukamilishwa.

Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.

Philadelphia maana yake ni upendo wa kindugu, na haiwezekani kumpenda ndugu yako usipompenda Mungu kwanza.

> If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.

> Mtu akisema, Nampenda Mungu; naye anamchukia ndugu yake, ni mwongo; maana asiyempenda ndugu yake amwonaye, awezaje kumpenda Mungu asiyemwona? Na amri hii tumeipokea kutoka kwake, ya kwamba yeye ampendaye Mungu ampende na ndugu yake. 1 Yohana 4:20, 21.

Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.

Philadelphia inawakilisha kanisa linalompenda Mungu, na kwa sababu hiyo hakuna hukumu wala karipio dhidi ya Philadelphia.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 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. Revelation 3:7–12.

> Na kwa malaika wa kanisa lililoko Filadelfia andika; Haya ndiyo asemayo aliye mtakatifu, aliye wa kweli, mwenye ufunguo wa Daudi; afunguaye, wala hapana awezaye kufunga; na afungaye, wala hapana awezaye kufungua; Nayajua matendo yako: tazama, nimeweka mbele yako mlango uliofunguliwa, wala hapana awezaye kuufunga; kwa kuwa una nguvu kidogo, nawe umelishika neno langu, wala hulikukanusha jina langu. Tazama, nitawafanya walio wa sinagogi la Shetani, wasemao kuwa ni Wayahudi, nao si, bali wasema uongo; tazama, nitawafanya waje na kusujudu mbele ya miguu yako, na wajue ya kuwa nimekupenda. Kwa kuwa umelishika neno la uvumilivu wangu, mimi nami nitakulinda na saa ya kujaribu, itakayokuja juu ya ulimwengu wote, kuwajaribu wakaao juu ya nchi. Tazama, naja upesi; shika ulikonalo, mtu awaye yote asije akaitwaa taji yako. 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, Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Ufunuo 3:7-12.

Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.

Filadelfia imepewa “ufunguo wa Daudi,” na katika kipindi cha Filadelfia katika historia ya Israeli ya kale walipewa Mwana wa Daudi, ambaye, miongoni mwa mambo mengine, anawakilisha kanuni ya kinabii ya Alfa na Omega, wa kwanza na wa mwisho. Ufunguo huo unawakilisha mbinu ya “mtazamo wa kihistoria.” Katika kipindi kinachowakilishwa na kanisa la Filadelfia mwishoni mwa Israeli ya kale, Mwandishi mwenyewe wa unabii wa Biblia ndiye alikuwa ufunguo. Katika kipindi kinachowakilishwa na kanisa la Filadelfia katika historia ya Millerite, William Miller alipewa ufunguo. Katika historia hizo mbili Kristo alishughulika na Wayahudi waliodhani kwamba wao ni wana wa Ibrahimu, lakini hawakuwa. Miller alishughulika na Waprotestanti waliodhani kwamba wao ni Wayahudi wa kiroho, lakini hawakuwa.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.

> Yeye aliye na sikio, na asikie, Roho asemacho kwa makanisa. Ufunuo 3:13.

Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.

Laodikia humaanisha “watu waliohukumiwa,” na Walaodikia, yaani Wayahudi wa nyakati za Kristo, hatimaye walihukumiwa mwaka 70 BK wakati wa uharibifu wa Yerusalemu. Hukumu ya mwisho ya Uprotestanti ulioasi hutokea katika mzozo wa sheria ya Jumapili, lakini walipokea hukumu yao walipoukataa ujumbe wa malaika wa kwanza katika majira ya kuchipua ya mwaka 1844, na kisha wakatangazwa na Mungu kuwa mabinti wa Babeli. Waprotestanti hao walioanguka wanatoa kielelezo cha Uadventista wa Laodikia katika siku za mwisho za hukumu ya uchunguzi.

We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”

Sasa kimsingi tumekagua njia kadhaa tofauti ambazo makanisa saba ya Ufunuo yanaweza kueleweka kwa usahihi kama alama za kinabii na kisha kutumiwa kinabii. Lakini lazima yaeleweke na kutumiwa ndani ya muktadha wa kanuni za kinabii "zilizotolewa kwetu na mamlaka ya juu kabisa."

The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.

Ujumbe uliotumwa kwa makanisa saba ulikuwa ujumbe uliotolewa kwa makanisa saba yaliyokuwapo wakati Yohana aliporekodi ujumbe huo. Ujumbe kwa makanisa saba unatoa mafundisho na onyo kwa makanisa yote katika historia. Ujumbe kwa makanisa saba unatoa mafundisho na onyo kwa Wakristo binafsi katika kipindi chote cha historia. Makanisa saba yanawakilisha historia ya Ukristo kuanzia wakati wa mitume hadi mwisho wa dunia. Makanisa saba yanawakilisha historia ya Israeli ya kale kuanzia wakati wa Musa hadi uharibifu wa Yerusalemu mwaka 70 BK. Makanisa saba yanaweza kutambuliwa na kutumika kwa kubainisha tofauti kati ya makanisa manne ya kwanza na makanisa matatu ya mwisho.

Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.

Kati ya matumizi sita mbalimbali ya kinabii tunayobainisha, matumizi hayo hayo yanawakilishwa katika mihuri saba.

We will address these truths in the next article.

Tutashughulikia ukweli huu katika makala inayofuata.

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