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# Laodicea - Number Three

Laodikia - Nambari Tatu

What are the Rules?

Kanuni ni zipi?

Author

Jeff Pippenger

Published

August 30, 2023

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> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Tunapaswa sisi wenyewe kujua ni nini kinachounda Ukristo, ukweli ni nini, ni ipi imani tuliyoipokea, ni zipi kanuni za Biblia - kanuni tulizopewa kutoka kwa mamlaka ya juu kabisa.” Nyenzo za 1888, 403.

For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.

Kwa miaka kadhaa Future for America imekuwa ikibainisha kwamba makanisa saba ya Ufunuo hayawakilishi tu historia ya Israeli ya kisasa kuanzia wakati wa mitume hadi mwisho wa dunia, bali kwamba makanisa hayo saba pia yanawakilisha Israeli ya kale kuanzia wakati wa Musa hadi Stefano alipouawa kwa kupigwa mawe. Waasisi wa Uadventista hawakufundisha ukweli huu, lakini waliuelewa na kutumia kanuni zinazouthibitisha ukweli huu. Yesu hutangaza mwisho tangu mwanzo, na Israeli ya kale inawakilisha Israeli ya kisasa. Kwa hiyo, ukweli wowote ulio sehemu ya sifa za kinabii za Israeli ya kisasa ulikuwepo pia katika Israeli ya kale.

Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.

Kabla ya historia ya Wamileriti, mtazamo wa jadi wa Kikristo kuhusu makanisa saba ulikuwa kwamba yalikuwa yanawakilisha makanisa halisi katika Asia Ndogo wakati wa Yohana. Mtazamo wa jadi pia ulielewa kwamba ushauri uliotolewa kwa kila kanisa unaweza pia kueleweka kama unawakilisha ushauri maalum kwa makanisa mbalimbali katika historia ya Ukristo, na pia kwamba ushauri na maonyo yale yale ni kwa Wakristo binafsi. Walielewa pia kwamba makanisa saba yanawakilisha vipindi saba vya historia ya kanisa kuanzia wakati wa mitume hadi mwisho wa dunia. Mitazamo hii ilitangulia historia ya Wamileriti. Mambo hayo manne ya utambuzi kuhusu makanisa saba yanayounda mtazamo wa jadi, uliotangulia William Miller, yalitegemea na bado yanategemea tafsiri ya Biblia ya “kihistoria.” Ni mbinu hiyo ambayo malaika wa Mungu walimwongoza William Miller kuitumia.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> Makanisa saba ya Asia ni historia ya kanisa la Kristo katika namna zake saba, katika mizunguko na migeuko yake yote, katika ustawi na dhiki zake zote, tangu siku za mitume hadi mwisho wa dunia. Mihuri saba ni historia ya matendo ya mamlaka na wafalme wa dunia juu ya kanisa, na ulinzi wa Mungu kwa watu wake katika kipindi hicho hicho. Tarumbeta saba ni historia ya hukumu saba za pekee na nzito zilizotumwa juu ya dunia, yaani ufalme wa Kirumi. Na bakuli saba ni mapigo saba ya mwisho yaliyotumwa juu ya Roma ya Kipapa. Pamoja na haya, kuna matukio mengine mengi, yaliyosokotwa kama vijimito vinavyochangia, na kujaza mto mkuu wa unabii, hadi yote yanaishia katika bahari ya umilele.

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> Hii, kwangu mimi, ndiyo mpango wa unabii wa Yohana katika kitabu cha Ufunuo. Na mtu anayetaka kukielewa kitabu hiki, sharti awe na maarifa ya kina ya sehemu nyingine za Neno la Mungu. Ishara na sitiari zinazotumiwa katika unabii huu hazifafanuliwi zote humo humo, bali sharti zipatikane kwa manabii wengine, na kufafanuliwa katika vifungu vingine vya Maandiko. Kwa hiyo ni dhahiri kwamba Mungu amekusudia tusome yote kwa ujumla, hata ili kupata ufahamu wa wazi wa sehemu yoyote. William Miller, Mihadhara ya Miller, juzuu ya 2, mhadhara wa 12, 178.

Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.

Dada White anakubaliana na pia anaunga mkono mtazamo wa kihistoria ulioshikiliwa na Miller, lakini aliongeza uelewa wa kina zaidi kuhusu kitabu cha Ufunuo kuliko ule ambao Miller aliuona, kwa kuwa Miller hakuwa ametambua patakatifu kama lilivyo kwa kweli. Alielewa patakatifu kuwa ni dunia. Dada White alitambua kwamba Yesu alipowasilisha unabii unaoonyeshwa katika kitabu cha Ufunuo, Kristo alikuwa akifanya hivyo sambamba na kazi yake kama Kuhani Mkuu wa mbinguni.

When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.

Yohana anapogeuka na kumwona Kristo, anatembea miongoni mwa vinara vya taa akiwa amevaa mavazi ya kikuhani, na vinara hivyo viko katika sehemu ya Patakatifu, na hivyo tukio hilo lipo katika historia baada ya kupaa kwake, lakini kabla ya kuingia katika Patakatifu pa Patakatifu mnamo mwaka 1844. Miller asingeweza kuelewa umuhimu wa uhalisia huu. Wala Tyndale, Luther, au John Wycliffe, wala yeyote miongoni mwa wanamageuzi wa awali, hawangeweza. Kweli huendelea, ikiangaza zaidi na zaidi hadi mchana mkamilifu.

> “The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.

> Kanuni kuu iliyotetewa kwa ujasiri na heshima kuu na Robinson na Roger Williams, kwamba ukweli husonga mbele, kwamba Wakristo wasimame tayari kukubali nuru yote itakayong'aa kutoka kwa neno takatifu la Mungu, ilipuuzwa na wazao wao. Makanisa ya Kiprotestanti ya Amerika,—na ya Ulaya pia,—yaliyobarikiwa sana kwa kupokea baraka za Matengenezo, yalishindwa kusonga mbele katika njia ya matengenezo. Ingawa mara kwa mara waliinuka watu wachache waaminifu kutangaza ukweli mpya na kufichua makosa yaliyodumishwa kwa muda mrefu, wengi, kama Wayahudi katika siku za Kristo au Wakatoliki katika nyakati za Luther, waliridhika kuamini kama baba zao walivyoamini na kuishi kama walivyoishi. Kwa hiyo dini ikadidimia tena na kubakia taratibu za nje tu; na makosa na ushirikina ambao yangekuwa yametupiliwa mbali lau kanisa lingeendelea kutembea katika nuru ya neno la Mungu, yalidumishwa na kuthaminiwa. Hivyo roho iliyohamasishwa na Matengenezo ikafa polepole, hata kukawa karibu na haja ileile ya matengenezo katika makanisa ya Kiprotestanti kama ilivyokuwapo katika Kanisa la Roma katika siku za Luther. Palikuwa na udunia uleule na usingizi wa kiroho, heshima ileile kwa maoni ya wanadamu, na kuweka nadharia za kibinadamu badala ya mafundisho ya neno la Mungu. Pambano Kuu, 297.

If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.

Iwapo jambo kwamba ukweli huendelea hatua kwa hatua katika historia halitambuliwi, basi huenda kabisa ikawa haiwezekani kuutambua umuhimu wa mwanga wowote mpya katika kizazi hiki cha mwisho. Mara tu mtu anapoacha kuelewa asili ya kimaendeleo ya "ukweli," huanza moja kwa moja kutegemea mapokeo, desturi na mwongozo wa kibinadamu uliopotoka.

The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.

Mbinu aliyotumia Miller ni alama ya njia inayopita katika mstari mzima wa kinabii unaotoa ushuhuda wa maendeleo ya ukweli wa kibiblia yaliyoanza na mitume. Hata hivyo, katika alama ya njia inayowakilishwa na Miller, tunapata mwanzo unaohitaji kitu kinacholingana nacho mwishoni. Wengi hawajawahi kuelewa hali halisi hizi, lakini si hivyo kwa Shetani.

Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.

Shetani amepinga ukweli na maendeleo yake tangu alipoasi mbinguni. Ilipofika hatua katika historia ambapo wanamageuzi walianza kuelewa kwa uwazi jinsi ya kujifunza Biblia, Shetani akafanya kama kawaida yake na akaingiza vighushi. Ushahidi wa kihistoria wa kazi yake ya kughushi ukweli unaonyesha kwamba Wajesuiti kama Ribera na Louis de Alcazar walielekeza mbinu zao za kughushi mahsusi dhidi ya kitabu cha Ufunuo. Mbinu iliyopotoka inayoitwa "preterism" ilianza katika karne ya pili na ya tatu, ikiwa na wawakilishi wawili wakuu wa mbinu hiyo potovu. Mmoja alikuwa Eusebius wa Kaisaria (260–339), na mwingine Victorinus wa Pettau (aliyekufa takriban 304). Wote hawa wahusika wa mapema katika historia walitetea mbinu iliyodai kwamba kitabu cha Ufunuo kilitimia wakati wa Dola la Roma kupitia wahusika wa kihistoria kama vile mfalme Nero mwenye sifa mbaya.

In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.

Katika karne ya kumi na tisa John Darby (1800-1882) kutoka Ufalme wa Muungano alianzisha mbinu nyingine ya kishetani ambayo pia iliingizwa katika maelezo ya chini ya Biblia ya Farasi wa Troya iitwayo Scofield Reference Bible tuliyoitambua awali. "Dispensationalism" ni muundo wa kitheolojia unaogawa historia na mwingiliano wa Mungu na wanadamu katika vipindi tofauti, au ‘dispensations,’ ambamo Mungu hutekeleza mpango wake kwa njia mbalimbali. Nalitaja hili kwa wakati huu kwa sababu hili ni mojawapo ya uongo uliingizwa katika harakati ya Future for America na sauti kutoka eneo lile lile ambako Darby alieneza mawazo yake ya kishetani. Mawazo ya Darby yaliyoshambulia Future for America yaliandamana na falsafa ya kile kinachoitwa harakati ya “woke” ya kisasa inayokuza anarkia ile ile inayowakilishwa na Mapinduzi ya Ufaransa na ufuska ule ule unaowakilishwa na Sodoma na Gomora.

Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.

Leo wanatheolojia wa Uadventista wa kisasa hutumia mfumo wa kuyachambua kweli za Biblia kwa msingi wa mfumo wa sehemu mbili wa tafsiri ya kibiblia wanaoutumia kudhoofisha na kukana Biblia na pia Roho ya Unabii. Wanawatambua watu ama kuwa wataalamu wa lugha za kibiblia au kuwa wataalamu wa historia ya kibiblia. Hivyo, wanatheolojia wa Uadventista leo hudhibiti mawazo ya Uadventista wa Laodikia ama kwa kuitafsiri Neno la Mungu kulingana na uelewa wa mwanadamu aliyeanguka kuhusu historia au uelewa wa mwanadamu aliyeanguka kuhusu lugha. Madhihirisho haya ya kisasa ya makosa ambayo yamekuwa yakitumika mara kwa mara kushambulia ujumbe unaousoma sasa yatajadiliwa zaidi katika makala haya tutakapozingatia usimbolojia wa Mapinduzi ya Ufaransa. Shetani yuko hai, na anajua wakati wake ni mfupi. Kanuni ya mwisho katika Kanuni za Miller, nambari kumi na nne, inahitimisha kwa aya ifuatayo.

> “The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.

> Theolojia inayofundishwa katika shule zetu daima imejengwa juu ya itikadi fulani ya kimadhehebu. Huenda ikatosha kuchukua akili iliyo tupu na kuipiga chapa ya aina hii, lakini daima itaishia katika ushupavu wa kimadhehebu. Akili huru haitatosheka kamwe na mitazamo ya wengine. Kama ningekuwa mwalimu wa vijana katika theolojia, kwanza ningetambua uwezo wao na akili zao. Ikiwa hivi vingekuwa vizuri, ningewafanya wajisomee Biblia wenyewe, na kuwatuma waende huru kuutendea ulimwengu mema. Lakini kama wasingekuwa na akili, ningewatia chapa ya mawazo ya mtu mwingine, ningeandika "mbaguzi" kwenye paji la uso wao, na kuwatuma kama watumwa! William Miller, Kazi za Miller, juzuu ya 1, 24.

In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.

Katika kipindi mara tu baada ya enzi za Yohana, mwandishi wa Ufunuo, na katika siku za Mageuzi ya Kanisa, Shetani alikuwa akitengeneza kwa bidii mbinu za kinabii za uongo ili kupotosha na kuharibu uchambuzi wa kweli wa Kibiblia. Kinachopuuzwa wakati mwingine katika mambo haya ya kihistoria ni kwamba mbinu hizo zote za kishetani zilielekezwa moja kwa moja si kwa kitabu kingine chochote bali kwa Kitabu cha Ufunuo. Hicho ndicho kilikuwa mada ya kila mmoja wa hawa waenezaji wa mkanganyiko wa kishetani. Kitabu cha Ufunuo daima kimekuwa shabaha ya Shetani. Shetani anajua kwamba ni Kitabu cha Ufunuo ndicho lazima apigane nacho. Tunapotambua ukweli huu, ndipo tunaweza pia kutambua hali halisi nyingine isiyoonekana, ambayo imefichwa na ukweli mwingine muhimu.

The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.

Mbinu potofu ya Wajesuiti ilikusudiwa kuzuia uelewa wa wazi kwamba papa wa Kanisa la Roma ni Mpinga Kristo wa unabii wa Biblia. Kila mwanamageuzi wa Kiprotestanti alikuja kutambua na kubaini ukweli huu. Kwa hiyo, wakati historia sahihi ya watu kama Ribera na Louis de Alcazar imewahi kuwasilishwa hadharani huko nyuma kwa maneno na kwa machapisho, historia ya watu kama Ribera na Louis de Alcazar ilitumiwa kwa madhumuni ya kuonyesha jitihada za kishetani za kuzuia uelewa sahihi wa "mtu wa dhambi." Ushuhuda ulioandikwa au uliotamkwa unaofichua kusudi la kuanzishwa kwa mbinu hizi za kishetani ni sahihi kadiri ya upeo wao, lakini Shetani alikuwa akijaribu kufunika zaidi ya ushahidi wa kibiblia tu unaomtambua Mpinga Kristo kama Papa wa Roma.

There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.

Kuna kweli katika kitabu cha Ufunuo ambazo zimefunikwa na mkanganyiko uliosababishwa na mifumo hii ya uongo ya ufasiri wa Biblia, ambayo iko nje ya mada ya yule mtu ambaye nambari yake ni sita, sita, sita. Mojawapo ya kweli hizo bila shaka ni ile inayowakilishwa wakati makanisa saba yanaeleweka katika utimilifu wa maendeleo yao. Kuna kweli zilizo ndani ya makanisa saba zinazozungumza moja kwa moja kuhusu historia iliyoanza tarehe 11 Septemba 2001 na kuishia katika mgogoro wa sheria ya Jumapili. Shetani amekuwa akitafuta kuifanya nuru hii ibaki imezikwa, na amebuni mbinu za kishetani ili kuficha vito kadhaa vya thamani vya kweli vilivyoko katika kitabu cha Ufunuo, si tu utambuzi wa papa wa Roma kama mpinga-Kristo.

Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.

Kabla “mtu wa dhambi” kufunuliwa mwaka 538, watu kama Eusebius na Victorinus walishambulia kitabu cha Ufunuo wakijaribu kuficha kuibuka kwa mamlaka ya kipapa. Baadaye katika historia Kristo alitimiza ahadi Yake kwa Thyatira na akaleta nyota ya asubuhi ya mageuzi (Wycliffe), na kisha Shetani akaleta wahusika wawili mashuhuri wa kihistoria kutetea na kuendeleza kazi yake ya kishetani. Vita iliyovutwa kwa muda mrefu juu ya maendeleo ya ukweli, inayofikia kilele chake wakati siri ya kitabu cha Ufunuo inapofunuliwa (mara tu kabla ya kufungwa kwa muda wa rehema), inajumuisha nuru kutoka kwa makanisa saba ambayo Miller hakuwahi kuitambua, wala Dada White; lakini inaweza kuonyeshwa kwa urahisi kwamba wote Miller na Roho ya Unabii wanaunga mkono nuru hiyo mpya, kwa maana nuru mpya kamwe haipingani na nuru ya zamani.

> “It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.

> Ni jambo la hakika kwamba tunayo kweli, na tunapaswa kushikilia kwa uthabiti misimamo isiyotikisika; lakini hatupaswi kuangalia kwa shaka nuru yoyote mpya ambayo Mungu anaweza kuituma, na kusema, Kwa kweli, hatuoni kwamba tunahitaji nuru nyingine yoyote zaidi ya ile kweli ya zamani tuliyoipokea hadi sasa, na ambayo tumejengeka ndani yake. Wakati tunaposhikilia msimamo huu, ushuhuda wa Shahidi wa Kweli unatuletea karipio lake, 'Wala hujui ya kuwa wewe ni mnyonge, wa kuhurumiwa, maskini, kipofu, na uchi.' Wale wanaojihisi kuwa matajiri na wameongezewa mali na hawahitaji chochote, wako katika hali ya upofu kuhusu hali yao ya kweli mbele za Mungu, wala hawajui hilo. Review and Herald, Agosti 7, 1894.

The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.

Kipimo kikuu cha nuru mpya ni iwapo inapinga kweli iliyothibitishwa, na iwapo inaunga mkono kweli za msingi.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.

> "Wakati nguvu ya Mungu inashuhudia kuhusu kile kilicho kweli, kweli hiyo inapaswa kusimama milele kama kweli. Hakuna dhana za baadaye, zilizo kinyume na nuru ambayo Mungu ameitoa, zinazopaswa kuzingatiwa. Watu watainuka wakiwa na tafsiri za Maandiko ambazo kwao ni kweli, lakini ambazo si kweli. Kweli ya wakati huu, Mungu ametupatia kama msingi wa imani yetu. Yeye mwenyewe ametufundisha kile kilicho kweli. Mmoja atainuka, na mwingine tena, akiwa na nuru mpya inayopingana na ile nuru ambayo Mungu ameitoa kwa udhihirisho wa Roho Wake Mtakatifu." Ujumbe Teule, kitabu cha 1, 162.

Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:

Shetani amelifanya kitabu cha Ufunuo kuwa lengo la mashambulizi yake tangu wakati Yohana aliporekodi ujumbe uliomo humo. Yesu alisema:

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.

> Lakini heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, ya kwamba manabii wengi na wenye haki walitamani kuyaona yale mnayoyaona, wala hawakuyaona; na kuyasikia yale mnayoyasikia, wala hawakuyasikia. Mathayo 13:16, 17.

The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.

Baraka inayohusishwa na kuona na kusikia ni baraka ya kuelewa ujumbe wa Ufunuo wa Yesu Kristo. Wakati Yohana alipowakilisha wale wa “siku za mwisho” wanaoona na kusikia ujumbe, alianguka chini kumwabudu malaika Gabrieli, ambaye mara moja alimwambia Yohana asifanye hivyo.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.

> Nami, Yohana, niliyaona mambo haya, nikayasikia. Na nilipokuwa nimesikia na kuona, nikaanguka chini kusujudu mbele ya miguu ya yule malaika aliyenionyesha mambo haya. Kisha akaniambia, Angalia, usifanye hivyo; maana mimi ni mtumishi mwenzako, pamoja na ndugu zako manabii, na pamoja na wale wayashikao maneno ya kitabu hiki; abudu Mungu. Ufunuo 22:8, 9.

Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.

Gabriel na John wote ni viumbe walioumbwa, ambao wanapaswa kumwabudu Muumba tu. Manabii wengi na watu wenye haki, pamoja na malaika, wametamani "kuona" na "kusikia" ujumbe wa Kilio cha Usiku wa Manane utakaporudiwa mwishoni mwa ulimwengu.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> "Kristo alisema, 'Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayosikia, wala hawakuyasikia' [Mathayo 13:16, 17]. Heri macho yaliyoona mambo yaliyoonekana katika miaka ya 1843 na 1844."

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> "Ujumbe ulitolewa. Wala hapapaswi kuchelewa kurudia ujumbe huo, kwa kuwa ishara za nyakati zinatimia; kazi ya kufunga lazima ikamilishwe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe hivi karibuni utatolewa kwa mpango wa Mungu ambao utaongezeka na kuwa kilio kikuu. Kisha Danieli atasimama katika fungu lake, kutoa ushuhuda wake." Manuscript Releases, juzuu ya 21, 437.

What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.

Kile ambacho wenye haki (Yohana) na watumishi wenzao (malaika) walitamani kukiona kilikuwa utimizaji wa mwisho wa Kilio cha Usiku wa Manane mwishoni mwa Uadventista, wakati dunia ingeangaziwa na utukufu wa Mungu. Udhihirisho huo wa mwisho wa nguvu katika mvua ya mwisho unasababishwa na kufunguliwa kwa mihuri ya Ufunuo wa Yesu Kristo.

> Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.

> Juu ya wokovu huo manabii walichunguza na kutafuta kwa bidii, waliotabiri kuhusu neema itakayowafikia ninyi; wakitafuta ni nini, au ni wakati wa aina gani, ambao Roho wa Kristo aliyekuwamo ndani yao alionyesha, aliposhuhudia mapema mateso ya Kristo na utukufu ambao ungefuata. Nao walifunuliwa kwamba, si kwa ajili yao wenyewe, bali kwa ajili yetu, walikuwa wakihudumia mambo hayo, ambayo sasa mmepashwa habari zake na wale waliowahubiria Injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo ambayo hata malaika hutamani kuyaangalia. Kwa hiyo fungeni viuno vya nia zenu, mwe na kiasi, na mtumaini kikamilifu neema itakayowaletwa katika kufunuliwa kwa Yesu Kristo. 1 Petro 1:10-13.

The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.

Manabii, watu wenye haki na malaika wametamani kuishi katika wakati ambapo ‘neema’ au nguvu za Mungu inamiminwa wakati wa utimilifu wa mwisho wa ‘Kilio cha Usiku wa Manane’. Hiyo ‘neema’, ambayo ni nguvu ya uumbaji ya Mungu, huletwa kwa wanadamu wakati Ufunuo wa Yesu Kristo unafunguliwa. Shetani anajua kwamba njia ya kufikisha nguvu ya uumbaji ya Mungu kwa watu Wake hutekelezwa kupitia ujumbe unaofunuliwa katika kitabu cha Ufunuo, na kwa hiyo imekuwa juhudi yake kuu kuchanganya, kukandamiza na kuficha nuru iliyomo katika kitabu cha Ufunuo. Nuru hiyo si tu utambulisho wa mtu wa dhambi, kwa maana ukweli huo umethibitishwa kikamilifu na wanamageuzi wote wa Kiprotestanti karne nyingi zilizopita.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.

> Nilikuwako katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama sauti ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, Uyaonayo, yaandike katika kitabu, ukakitume kwa makanisa saba yaliyo Asia; Efeso, na Smirna, na Pergamo, na Thiatira, na Sardi, na Filadelfia, na Laodikia. Nikageuka ili nione ile sauti iliyokuwa ikisema nami. Nami nilipogeuka, nikaona vinara saba vya taa za dhahabu; na katikati ya vile vinara saba vya taa, mmoja mfano wa Mwana wa Adamu, amevaa vazi refu hata miguuni, na amejifunga kifuani mshipi wa dhahabu. Kichwa chake na nywele zake zilikuwa nyeupe kama sufu, nyeupe kama theluji; na macho yake yalikuwa kama mwali wa moto; na miguu yake ilikuwa kama shaba iliyosuguliwa, kana kwamba imesafishwa katika tanuru; na sauti yake ilikuwa kama sauti ya maji mengi. Naye katika mkono wake wa kuume alikuwa na nyota saba; na kinywani mwake kulitoka upanga mkali, wenye makali kuwili; na uso wake ulikuwa kama jua lingaavyo kwa nguvu zake. Nami nilipomwona, nikaanguka miguuni pake kama mfu. Naye akaweka mkono wake wa kuume juu yangu, akaniambia, Usiogope; Mimi ni wa kwanza na wa mwisho; mimi ni yeye aishiye, nami nalikufa; na tazama, ni hai hata milele na milele; Amina; nami nina funguo za Kuzimu na za mauti. Uandike mambo uliyoyaona, na mambo yaliyo, na mambo yatakayokuwa baada ya hayo. Ufunuo 1:10-19.

While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.

Wakati Uadventista ulipokuwa ukidumisha mbinu ya “kihistoria,” walitambua kwamba makanisa yote ya Ufunuo sura ya pili na ya tatu yanajirudia katika kanisa la mwisho. Kwa bahati mbaya, mwishoni mwa karne ya kumi na tisa Shetani alikuwa tayari akifumba macho ya Uadventista kuhusu mbinu ile takatifu, uilindaji wake na utekelezaji wake, vilivyokuwa sehemu muhimu ya wajibu wao kama “wahifadhi wa kweli kuu za unabii.” Hata mbinu hiyo ilipokuwa ikiwekwa kando katika Uadventista, bado kulikuwepo waliotumia mbinu hiyo takatifu. Tunatumia kitabu Story of the Seer of Patmos kama ushahidi kwamba kuyahusisha makanisa yote na historia ya Laodikia ni matumizi halali ya unabii. Yafuatayo ni dondoo kutoka katika kitabu hicho zinazoonyesha hoja ninayorejelea.

> “It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> Inapaswa kukumbukwa kwamba, kama vile uzoefu wa Efeso, Smirna, na Pergamo utajirudia katika kanisa la mwisho kabla ya kuja kwa Kristo mara ya pili, vivyo hivyo historia ya Thiatira itakuwa na mfano wake katika kizazi cha mwisho. Stephen N. Haskell, Story of the Seer of Patmos, 69.

Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”

Haskell anabainisha kwa usahihi kwamba uzoefu wa makanisa manne ya kwanza unarudiwa, au kama anavyosema, "utakuwa na mfanano wake katika kizazi cha mwisho."

> “He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

> Aliutumia kipimo hicho, lakini vyote vilielekeza mbele hadi mwaka 1843 kuwa ndiyo wakati ambapo dunia ilipaswa kumkaribisha Mwokozi wake. Hali ya watu wakati wa ujio wa kwanza wa Kristo sasa ilijirudia. Stephen N. Haskell, Hadithi ya Mwona Maono wa Patmo, 75.

Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.

Haskell alikuwa akizungumza kuhusu jinsi William Miller alivyotambua mwaka 1843 kuwa ni Ujio wa Pili wa Kristo, na akabainisha kwamba mazingira ya ujio wa kwanza yalirudiwa katika nyakati za Wamileraiti. Haskell alikuwa sahihi, na Dada White anathibitisha kwamba Miller mwenyewe aliwakilishwa na Yohana Mbatizaji.

> “As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.

> "Kama vile Yohana Mbatizaji alitangaza ujio wa kwanza wa Yesu na akaandaa njia kwa ajili ya kuja Kwake, vivyo hivyo William Miller na wale walioungana naye walitangaza ujio wa pili wa Mwana wa Mungu." Early Writings, 229.

Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.

Haskel hata anatambua kwamba katika historia ya Pergamos (kanisa la tatu linalowakilisha maelewano kati ya Ukristo na ibada ya sanamu), historia ya Sardis, kanisa la tano, ilijirudia.

> “There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

> "Kulikuwa na wakati katika historia ya Pergamos, ambapo Ukristo ulidhani Upagani ulikuwa umekufa; lakini kwa kweli, dini ambayo ilionekana kushindwa, ilikuwa imeshinda. Upagani uliobatizwa uliingia kanisani. Katika siku za Sardis, historia hii ilijirudia." Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”

Sardi ilikuwa kanisa la Matengenezo lililoamka na kupinga uzushi wa kishetani wa upapa, lakini kabla ya kazi yao kukamilika, tayari walikuwa wameanza kurudi Roma. Walidhani kama vile kanisa la Pergamo kwamba upapasi ulikuwa umekufa, lakini kwa kweli bado ulikuwa hai. Haskell pia anabainisha kwamba miale iliyokusanywa ya enzi zote zilizopita inang'aa juu ya kanisa la masalia.

> “Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> "Juu ya kanisa hili la mwisho—lililosalia—, miale iliyokusanywa ya enzi zote zilizopita inaangaza." Stephen N. Haskell, Hadithi ya Mwoni wa Patmo, 69.

I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.

Sisemi kwamba Haskell alitambua kwamba historia ya hatua kwa hatua inayowakilishwa na makanisa saba pia ilitimia katika historia ya Israeli ya kale, lakini bila shaka anathibitisha ukweli huo anapoandika kwamba "miale iliyokusanyika ya enzi zote zilizopita" "huangaza" juu ya "kanisa la mwisho." Israeli ya kale imejumuishwa katika "miale ya" "enzi zilizopita." Na ingawa anashikilia kanuni zinazohitajika kutambua uashiriaji wa makanisa saba katika historia ya Israeli ya kale, sina uhakika alitambua kwa kina gani mifanano inayowakilishwa na alama hizo. Nina hakika pia hakutambua kipengele hata muhimu zaidi cha historia zinazowakilishwa na makanisa saba, kipengele tunakoelekea.

We will address this truth in our next article.

Tutalishughulikia ukweli huu katika makala yetu ijayo.

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