Article

# The Revelation of Jesus Christ - Number One

Ufunuo wa Yesu Kristo - Nambari Moja

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Mbegu za Ufunuo: Kufunua Msuko wa Kinabii kutoka Mifano hadi Onyo la Mwisho

Author

Jeff Pippenger

Published

July 29, 2023

Formats

PDF
Word

The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Marekani inatambuliwa mahsusi katika Biblia. Kuna vifungu kadhaa vya Biblia vinavyoitambua mahsusi Marekani mwishoni mwa dunia. Katika Ufunuo sura ya kumi na tatu, Marekani ni mnyama wa pili, au mnyama mwenye pembe mbili, anayeinuka kutoka katika ardhi na kuizuia dunia nzima kununua au kuuza, isipokuwa wale walio na alama ya yule mnyama.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Nikaona mnyama mwingine akitoka katika ardhi; alikuwa na pembe mbili kama za mwana-kondoo, naye akanena kama joka. Naye hutumia mamlaka yote ya yule mnyama wa kwanza mbele yake, na husababisha nchi na wakaao ndani yake kumwabudu mnyama wa kwanza, ambaye jeraha lake la mauti liliponywa. Naye hutenda maajabu makuu, hata hushusha moto kutoka mbinguni juu ya nchi mbele ya wanadamu, naye hudadanganya wakaao duniani kwa ile miujiza aliyokuwa na uwezo wa kuifanya mbele ya mnyama; akiwaambia wakaao duniani wafanye sanamu kwa ajili ya mnyama, aliyejeruhiwa kwa upanga, naye akaishi. Naye akapewa uwezo wa kuipa uhai sanamu ya yule mnyama, kusudi sanamu ya mnyama iweze hata kusema, na kusababisha kwamba wote wasiomwabudu sanamu ya mnyama wauawe. Naye huwalazimisha wote, wadogo kwa wakubwa, matajiri kwa maskini, walio huru na watumwa, wapokee alama katika mkono wao wa kuume au katika paji la uso wao; na kwamba mtu yeyote asinunue wala kuuza isipokuwa yule aliye na ile alama, au jina la yule mnyama, au hesabu ya jina lake.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Hapa ndipo penye hekima. Yeye aliye na akili na ahesabu hesabu ya yule mnyama: kwa maana ni hesabu ya mwanadamu; na hesabu yake ni mia sita sitini na sita. Ufunuo 13:11-18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Kuna sifa saba kuu za kinabii katika kifungu hiki zinazohusishwa na mnyama wa nchi mwenye pembe mbili. Anatumia mamlaka ya mnyama aliyemtangulia; anasababisha watu wote duniani kumwabudu mnyama aliyemtangulia; anatenda maajabu makubwa ambayo watu wote huyaona; anawadanganya ulimwengu wote na kuamuru dunia itengeneze sanamu ya mnyama aliyemtangulia; anaitia uhai sanamu ya mnyama, nayo inanena; analazimisha, kwa adhabu ya kifo, ulimwengu wote kuabudu sanamu ya mnyama; na analazimisha ulimwengu wote kupokea alama ama kwenye paji la uso au kwenye mkono, na anakataza ununuzi na uuzaji kwa wale wasio na alama, jina, au nambari ya mnyama.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Kazi ya udanganyifu inayotekelezwa na yule mnyama anayepanda ‘kutoka katika nchi’ katika aya ya kumi na moja ni ya udanganyifu mkubwa na yenye nguvu kiasi kwamba ‘huwadanganya wakaao juu ya nchi.’ Dunia nzima itadanganywa na Marekani. Yaani, isipokuwa kanisa la Mungu—dunia nzima itadanganywa kukubali alama ya Mpinga Kristo. Matukio ya kinabii yanayotangulia udanganyifu huu wa ulimwengu mzima tayari yameanza.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Kuna hadithi kutoka katika Biblia ambazo watu wengi wanazijua, hata kama ni kwa juu juu tu. Wengi wamesikia kuhusu makabiliano kati ya Musa na Farao, Danieli na Nebukadneza, au Yesu na Pilato. Watu wanazijua hadithi hizi za Biblia kwa viwango tofauti vya uelewa, lakini hawatambui daima kwamba unabii wa Biblia unataja moja kwa moja na kwa mahsusi wafalme na falme. Ndivyo ilivyokuwa hakika kwa Musa, Danieli na Kristo. Misri, Babeli na Roma zilitajwa mahsusi katika unabii wa Biblia kabla ya matukio ya kihistoria ambayo yalitimiza yale yaliyotabiriwa kuhusu falme zao husika. Mungu habadiliki kamwe.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Kwa maana mimi ni Bwana, sibadiliki; kwa hiyo ninyi wana wa Yakobo hamjateketezwa. Malaki 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yesu Kristo ni yule yule jana, na leo, na hata milele. Waebrania 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Ukweli kwamba Mungu habadiliki kamwe unaturuhusu kutumia mantiki rahisi katika kutafakari kwetu kuhusu mnyama wa nchi mwenye pembe mbili wa Ufunuo sura ya kumi na tatu. Kwa kuwa tunajua kwamba Mungu aliweka unabii uliotambua moja kwa moja falme za Misri, Babeli na Roma walivyohusiana na kulitesa kanisa la Mungu, tunaweza kuthibitisha baadhi ya ukweli kuhusu mnyama wa nchi wa Ufunuo sura ya kumi na tatu. Mnyama wa nchi, kama ilivyokuwa kwa Misri, Babeli na Roma, atatambuliwa moja kwa moja katika unabii wa Biblia kabla ya historia ambapo unabii kuhusu taifa hilo unatimilizwa. Ninasema tunaweza kuthibitisha hoja hii kwa msingi wa kanuni ya kibiblia iliyo rahisi lakini muhimu sana. Kanuni hiyo inabainisha kwamba ukweli unathibitishwa kwa ushuhuda wa wawili.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> Kwa ushuhuda wa mashahidi wawili au watatu, yule anayestahili kufa atauawa; lakini kwa ushuhuda wa shahidi mmoja hatauawa. Kumbukumbu la Torati 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Shahidi mmoja asishuhudie dhidi ya mtu kwa uovu wowote, wala kwa dhambi yoyote, katika dhambi yoyote aifanyayo; kwa kinywa cha mashahidi wawili, au kwa kinywa cha mashahidi watatu, jambo litathibitishwa. Kumbukumbu la Torati 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Hii ndiyo mara ya tatu ninakuja kwenu. Kila neno lithibitishwe kwa kinywa cha mashahidi wawili au watatu. 2 Wakorintho 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Usipokee shtaka juu ya mzee, isipokuwa mbele ya mashahidi wawili au watatu. 1 Timotheo 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Unabii wa Biblia ulitabiri anguko la Misri ya kale wakati Mungu alipomshughulikia Farao wa Misri aliyekuwa mwasi. Unabii wa Biblia ulitabiri kuinuka na kuanguka kwa Babeli ya kale, huku pia ukishughulikia wafalme wa Babeli waliokuwa waasi. Unabii wa Biblia ulitabiri kuinuka na kuanguka kwa himaya ya Rumi ya kipagani na ukawatambua na kuwashughulikia wawakilishi wafisadi wa Rumi. Uthabiti wa tabia ya Mungu isiyobadilika kamwe unaonyesha kwamba ufalme muhimu kuliko yote unaotajwa ndani ya unabii wa Biblia—mnyama wa nchi wa Ufunuo kumi na tatu—bila shaka utatambuliwa na unabii wa Biblia.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Unabii wa mnyama atokaye katika nchi katika Ufunuo sura ya kumi na tatu unapotekelezwa, kanisa la Mungu litakabiliana na uongozi wa kisiasa na wa kidini wa yule mnyama wa nchi, kama ilivyoonyeshwa kwa njia ya unabii na Musa, Danieli na Kristo. Jukumu la kinabii la Marekani mwishoni mwa dunia ni mada kuu ya unabii wa Biblia. Tunapochunguza maelezo ya kibiblia yanayotambua jukumu la Marekani katika unabii wa Biblia, tutatumia kanuni zinazopatikana ndani ya Biblia, kwa kuwa Neno la Mungu halihitaji ufafanuzi wa kibinadamu. Israeli ya kale ilipewa sheria za ibada, sheria za afya, sheria kumi za maadili, sheria za kilimo, na kadhalika. Mungu ni wa utaratibu.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Mambo yote yafanyike kwa uzuri na kwa utaratibu. 1 Wakorintho 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Kumbukumbu za Biblia hazitoi ushuhuda wowote unaopendekeza kwamba mtu angebarikiwa kwa kupuuza tu kanuni alizotoa Mungu. Nani anaweza kutarajia kubarikiwa ikiwa atapuuza kanuni za ufafanuzi wa kinabii zilizoanzishwa katika na kupitia Biblia kwa ajili ya utafiti wa unabii?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Haya, njooni, na tusemezane, asema Bwana: ijapokuwa dhambi zenu ni nyekundu kama bendera, zitakuwa nyeupe kama theluji; ijapokuwa ni nyekundu kama damu, zitakuwa kama sufu. Isaya 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Tunapotumia kanuni za Kibiblia, tutairuhusu Biblia kubainisha na kuthibitisha iwapo kanuni hizo ni halisi au za uongo. Kama ilivyo kwa kanuni mbalimbali za Mungu, siku zote kuna bandia ya kishetani ya kanuni hizo. Hivyo basi, ni lazima kwamba kanuni inapowekwa kutumika kuthibitisha ukweli, ukweli unaobainishwa upimwe, na pia kanuni inayotumika ipimwe.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Wapendwa, msiamini kila roho, bali jaribuni roho ili mjue kama zinatoka kwa Mungu; kwa sababu manabii wengi wa uongo wametokea duniani. 1 Yohana 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Kusudi jingine, mbali na kubainisha jukumu la kinabii la Marekani katika utafiti huu, ni kubainisha ujumbe wa siri kutoka katika Kitabu cha Ufunuo uliofichwa na Yesu hadi kizazi hiki maalum.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Mambo yaliyositirika ni ya Bwana, Mungu wetu; bali yaliyofunuliwa ni yetu sisi na watoto wetu hata milele, tupate kuyafanya maneno yote ya torati hii. Kumbukumbu la Torati 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Siri za kinabii za Mungu zinazofunuliwa zinalenga kuwawezesha wale wanaopokea siri hiyo kuishika sheria yake. Wanadamu wanaweza kuishika sheria yake tu ikiwa imeandikwa mioyoni mwao. Siri inayofunguliwa katika Kitabu cha Ufunuo ni sehemu ya mchakato wa Roho Mtakatifu wa kuandika sheria ya Mungu ndani yetu na mioyoni mwetu. Siri inayofunuliwa kwa watu wa Mungu, ikikubaliwa kwa imani, huanzisha Agano Jipya.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Tazama, siku zinakuja, asema Bwana, kwamba nitafanya agano jipya na nyumba ya Israeli, na nyumba ya Yuda; si kama agano nililofanya na baba zao siku ile nilipowashika kwa mkono kuwatoa katika nchi ya Misri; ambalo agano langu walilivunja, ingawa mimi nilikuwa mume kwao, asema Bwana; bali hili ndilo agano nitakalofanya na nyumba ya Israeli; baada ya siku zile, asema Bwana, nitatia sheria yangu ndani yao, na kuiandika katika mioyo yao; nami nitakuwa Mungu wao, nao watakuwa watu wangu. Yeremia 31:31-33.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> "Katika siku za mwisho za historia ya dunia hii, agano la Mungu na watu wake wanaoshika amri zake litafanywa upya." Review and Herald, 26 Februari 1914.

Revelation 1:1–3 The Final Warning Message:

Ufunuo 1:1-3 Ujumbe wa Onyo la Mwisho:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ufunuo wa Yesu Kristo, aliompa Mungu ili awaonyeshe watumishi wake mambo ambayo hayana budi kutukia upesi; naye akalituma na kulijulisha kwa njia ya malaika wake kwa mtumishi wake Yohana; aliyeshuhudia neno la Mungu, na ushuhuda wa Yesu Kristo, na mambo yote aliyoyaona. Heri asomaye, na wanaosikia maneno ya unabii huu, na kuyashika yaliyoandikwa humo; kwa kuwa wakati umekaribia. Ufunuo 1:1-3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Mistari mitatu ya kwanza ya sura ya kwanza ya Ufunuo inaonyesha kwamba "Ufunuo wa Yesu Kristo" ni ujumbe wa mwisho kwa wanadamu. Ni wazi kuwa ni ujumbe, kwa sababu "Ufunuo wa Yesu Kristo" ulipewa kwake kutoka kwa Baba wa Mbinguni ili kuwaonyesha watumishi wake mambo ambayo "lazima yatokee upesi".

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Tunaambiwa tuzingatie kwamba "Roho Mtakatifu amepanga mambo kwa namna hiyo, kwote katika kutolewa kwa unabii" na pia "katika matukio yaliyowasilishwa."

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> "Roho Mtakatifu amepanga mambo kwa namna hiyo, katika kutoa unabii na katika matukio yaliyoonyeshwa, ili kufundisha kwamba wakala wa kibinadamu anapaswa kutoonekana, afichwe ndani ya Kristo, na kwamba Bwana Mungu wa mbinguni na sheria yake watukuzwe. Soma kitabu cha Danieli. Kumbuka, kipengele kwa kipengele, historia ya falme zilizowakilishwa humo." Ushuhuda kwa Wahudumu, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

"Matukio yaliyoonyeshwa" na pia "utoaji wa unabii" katika mistari mitatu ya kwanza ya sura ya kwanza ya Ufunuo yanaonyesha kwa uwazi mchakato wa hatua kwa hatua wa jinsi Mungu anavyowasiliana na wanadamu, na pia yanabainisha kwamba ujumbe unaowasilishwa unaitwa "Ufunuo wa Yesu Kristo."

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Yesu Kristo kisha alichukua hatua mbili kuhusu ujumbe alioupokea kutoka kwa Mungu. Alituma ujumbe huo kwa njia ya malaika wake, na pia aliudhihirisha ujumbe wake kupitia malaika huyo. Kisha malaika wake akaupeleka ujumbe huo kwa nabii Yohana, ambaye aliuandika, akautuma kwa makanisa kwa ajili yako na yangu. Mistari mitatu ya kwanza iliundwa "kwa namna hiyo" na "Roho Mtakatifu" ili kusisitiza "ujumbe" pamoja na "mchakato wa mawasiliano" uliohusika katika kuwasilisha ujumbe.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Aya tatu tunazozichunguza zinawasilisha ujumbe wa mwisho kwa wanadamu, lakini si tu ujumbe wa mwisho; muhimu zaidi, aya hizo tatu zinawakilisha ujumbe wa mwisho wa "onyo" kwa sayari Dunia. Sifa ya "onyo" ya ujumbe huo inabainika pale kundi la watu linapotambulika kuwa "wenye heri" kwa kuwa wamesoma, wamesikia na kuyashika "mambo yale yaliyoandikwa humo." Kuna kundi la watu ambao hawatasoma wala kusikia onyo linalowasilishwa kama "Ufunuo wa Yesu Kristo". Haiwezekani kwao kuwa wenye heri. Ni dhahiri kwamba ikiwa kuna kundi lenye heri kwa kusoma, kusikia na kuyashika yale yaliyoandikwa, basi kuna kundi lisilo na heri. Je, mtu atasoma, atasikia na ataushika ujumbe wa Ufunuo wa Yesu Kristo? Ikiwa ndivyo, atakuwa mwenye heri; ikiwa sivyo, atalaaniwa.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> "Asema nabii: 'Heri asomaye'—wapo wasiopenda kusoma; baraka si yao. 'Na wale wasikiao'—wapo pia wanaokataa kusikia lolote kuhusu unabii; baraka si ya kundi hili. 'Na wanaoyashika yaliyoandikwa humo'—wengi wanakataa kuzingatia maonyo na maagizo yaliyomo katika Ufunuo; hakuna hata mmoja wa hawa anayeweza kudai baraka ile iliyoahidiwa. Wote wanaodhihaki mada za unabii na kuzitania ishara zilizotolewa hapa kwa uzito mkubwa, wote wanaokataa kurekebisha maisha yao na kujiandaa kwa kuja kwa Mwana wa Adamu, hawatabarikiwa." The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Usemi "wakati umekaribia" katika mstari wa tatu unatambulisha kuwa ni wakati maalum ambapo ujumbe wa mwisho wa onyo unawasili katika historia. "Wakati,"-(wakati maalum) "umekaribia." Wakati maalum upo karibu kufika, kwa kuwa umekaribia, na watu wa Mungu (wanaowakilishwa na Yohana) wanauelewa ujumbe kabla ya "wakati" huo kufika. Yohana aliandika kitabu cha Ufunuo karibu na mwisho wa karne ya kwanza, ilhali mistari hii inaonyesha kwamba kutakuwepo wakati katika historia, muda mrefu baada ya mwaka 100, ambapo ujumbe wa mwisho wa onyo utatangazwa. Wakati huo "wakati" ukiwa "umekaribia," ujumbe unaotambulisha "mambo ambayo hayana budi kutukia upesi" utafichuliwa kwa watumishi wa Mungu.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Katika mfululizo huu wa makala, Biblia na maandishi ya Ellen White yatatumiwa kama mamlaka ya kuunga mkono ufafanuzi wa vifungu vya kibiblia tunavyonukuu.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Pia tutarejea kanuni za tafsiri ya kinabii zilizokusanywa na William Miller na kanuni zilizotambuliwa katika mkusanyo uitwao ‘Prophetic Keys’. Pia tutatumia uchunguzi wa kinabii uitwao ‘Vibao vya Habakuki’.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Hatukusudia kufafanua kila kanuni tunayotumia. Kwa ufupi, tutarejea tu mkusanyiko wa Prophetic Keys kwa yeyote anayetaka kusoma uthibitisho wa kina zaidi wa kanuni hiyo. Kupitia mfululizo wa Habakkuk's Tables, tunakusudia kuonyesha mawasilisho fulani ambapo mada tutakayogusia kwa kifupi inajadiliwa kwa kina zaidi.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Tunapoendelea na somo la kitabu cha Ufunuo tunahimiza mwitikio wa umma, lakini tutajibu tu maoni yanayochangia somo linaloendelea. Wigo wa mjadala wetu utahusisha mfululizo wa sasa wa mawasilisho, kanuni za kinabii tunazotekeleza, na taarifa zinazopatikana katika Mbao za Habakuki.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ufunuo wa Yesu Kristo, aliompa Mungu ili awaonyeshe watumishi wake mambo ambayo hayana budi kutukia upesi; naye akalituma na kulijulisha kwa njia ya malaika wake kwa mtumishi wake Yohana; aliyeshuhudia neno la Mungu, na ushuhuda wa Yesu Kristo, na mambo yote aliyoyaona. Heri asomaye, na wanaosikia maneno ya unabii huu, na kuyashika yaliyoandikwa humo; kwa kuwa wakati umekaribia. Ufunuo 1:1-3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Neno la Kigiriki lililotafsiriwa kama "signified" linamaanisha "kuashiria". Alituma ujumbe kupitia malaika "wake" naye akaashiria hilo kupitia malaika "wake". Malaika "wake" ni Gabrieli.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> Maneno ya malaika, ‘Mimi ni Gabrieli, nisimamaye mbele za Mungu,’ yanaonyesha kwamba anashika cheo cha heshima ya juu katika mabaraza ya mbinguni. Alipokuja na ujumbe kwa Danieli, alisema, ‘Hakuna anayesimama pamoja nami katika mambo haya, ila Mikaeli [Kristo], mkuu wenu.’ Danieli 10:21. Kuhusu Gabrieli, Mwokozi ananena katika Ufunuo, akisema kwamba ‘Aliituma, akaijulisha kwa mtumishi wake Yohana kwa mkono wa malaika wake.’ Ufunuo 1:1. The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Malaika Gabrieli ametumwa akiwa na ujumbe, na malaika Gabrieli pia anawakilisha ujumbe. Wanadamu wanapofikia hatua katika historia ambapo "wakati umekaribia" wa kutangazwa kwa ujumbe wa mwisho wa onyo, ujumbe huo wa mwisho unawakilishwa na malaika. Katika Kitabu cha Ufunuo "ujumbe" mara nyingi huwakilishwa na malaika, na bila shaka neno la Kigiriki linalotafsiriwa kama "malaika" katika Ufunuo linamaanisha mjumbe.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Kila ufunuo wa ukweli wa Mungu uliojitokeza katika historia bila shaka ni ufunuo wa Yesu Kristo, lakini Ufunuo wa Yesu Kristo katika kitabu cha Ufunuo sura ya kwanza ndilo onyo la mwisho kwa wanadamu, nalo hutokea katika wakati maalum unaowakilishwa kama ‘wakati’. Kuna kifungu kingine katika kitabu cha Ufunuo ambamo Yohana anataja kwamba ‘wakati umekaribia’. Kifungu hicho kingine hutoa shahidi wa pili wa kupima madai ya awali niliyoyatoa kuhusu aya ya kwanza hadi ya tatu.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Naye akaniambia, Maneno haya ni ya aminifu na ya kweli; na Bwana Mungu wa manabii watakatifu amemtuma malaika wake kuwaonyesha watumishi wake mambo ambayo yapasa kufanyika upesi. Tazama, naja upesi; heri yule anayeshika maneno ya unabii wa kitabu hiki.

> 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 shewed me these things.

> Na mimi Yohana niliyaona mambo haya, nami nikayasikia. Nami nilipokuwa nimeyasikia na kuyaona, nikaanguka kifudifudi kusujudu mbele ya miguu ya yule malaika aliyenionyesha mambo haya.

> 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.

> Ndipo akaniambia, Angalia usifanye hivyo; kwa maana mimi ni mtumishi mwenzako, na wa ndugu zako manabii, na wa wale wanaoyashika maneno ya kitabu hiki; abudu Mungu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> Naye akaniambia, Usiyatie muhuri maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Asiyetenda haki, aendelee kutenda isivyo haki; na aliye mchafu, aendelee kuwa mchafu; na aliye mwenye haki, aendelee kutenda haki; na aliye mtakatifu, aendelee kuwa mtakatifu. Ufunuo 22:6-11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Mwisho wa kitabu cha Ufunuo tunakuta mada ileile kama ilivyo mwanzoni mwa Ufunuo. Mchakato wa mawasiliano na ujumbe huo vimetajwa tena panaposemwa kwamba “Bwana Mungu” “alimtuma malaika wake kuwaonyesha watumishi wake mambo ambayo lazima yatendeke upesi.” Na punde tu watumishi wanapoonyeshwa ujumbe unaotambua “mambo ambayo lazima yatendeke upesi” Kristo anatangaza kwamba anakuja upesi. Huu ndio ujumbe unaotangulia kuja kwa pili kwa Kristo, na hivyo ni ujumbe wa onyo la mwisho, ule ule ujumbe unaowakilishwa kama “Ufunuo wa Yesu Kristo” katika mstari wa kwanza wa sura ya kwanza. Baraka iliyoahidiwa katika mistari mitatu ya kwanza ya Ufunuo inarudiwa kwa tamko la “heri yeye azishikaye maneno ya unabii wa kitabu hiki.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Katika mistari hii tunapata upanuzi wa mchakato wa mawasiliano uliowekwa wazi katika sura ya kwanza, kwa kuwa tunagundua kwamba baada ya Gabrieli kumfikishia Yohana ujumbe, Yohana anashikwa na butwaa na ujumbe huo kiasi kwamba anataka kumwabudu Gabrieli; naye kisha anatumia kutoelewa kwa Yohana kuonyesha kwamba malaika wa mbinguni, manabii wa duniani, na wote waishikao maneno ya ujumbe huo, ni "watumishi wenza" wanaopaswa kumwabudu Mungu-Muumba, si uumbaji wa Mungu.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Aya hizi zinaelezea matukio yale yale na ujumbe ule ule tunaouzingatia katika sura ya kwanza. Zinarudia maneno ya kweli na amin yanayoonyesha watumishi wa Mungu yale yanayopaswa kutukia upesi. Ujumbe huo tena umewekwa katika muktadha wa mchakato wa mawasiliano kati ya Mungu na watumishi wake. Katika sura ya ishirini na mbili tunapata ushahidi zaidi kwamba ujumbe huo ni ujumbe wa onyo la mwisho, kwa kuwa “wakati” ulio “karibu” umeonyeshwa kutokea kabla tu ya kipindi cha majaribio ya mwanadamu kufungwa, kwa maana tamko kwamba “aliye dhalimu, aendelee kuwa dhalimu; na aliye mchafu, aendelee kuwa mchafu; na aliye mwenye haki, aendelee kuwa mwenye haki; na aliye mtakatifu, aendelee kuwa mtakatifu,” linaashiria kufungwa kwa kipindi cha majaribio, likiweka mwanzo wa mapigo saba ya mwisho, ambayo nayo hukamilika kwa Kurudi kwa Kristo mara ya pili.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> 'Wakati huo Mikaeli atasimama, yule mkuu anayesimama kwa ajili ya wana wa watu wako; kutakuwa na wakati wa taabu, usiowahi kuwapo tangu lilipokuwapo taifa mpaka wakati huo; na wakati huo watu wako wataokolewa, kila mmoja atakayepatikana ameandikwa katika kitabu.' Danieli 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> Wakati ujumbe wa malaika wa tatu unapokoma, rehema hazisihi tena kwa wakazi wenye hatia wa dunia. Watu wa Mungu wamemaliza kazi yao. Wamepokea ‘mvua ya mwisho,’ ‘uburudisho kutoka mbele za Bwana,’ nao wamejiandaa kwa saa ya majaribu iliyo mbele yao. Malaika wanaharakia huku na huko mbinguni. Malaika mmoja anayerejea kutoka duniani anatangaza kwamba kazi yake imekwisha; jaribio la mwisho limeletwa juu ya ulimwengu, na wote waliothibitisha uaminifu wao kwa kanuni za kimungu wamepokea ‘muhuri wa Mungu aliye hai.’ Kisha Yesu anakomesha maombezi Yake katika patakatifu la mbinguni. Anainua mikono Yake na kwa sauti kuu asema, ‘Imekwisha;’ na jeshi lote la malaika linaweka chini mataji yao anapotoa tangazo hilo zito: ‘Aliye dhalimu, na aendelee kuwa dhalimu; na aliye mchafu, na aendelee kuwa mchafu; na aliye mwenye haki, na aendelee kuwa mwenye haki; na aliye mtakatifu, na aendelee kuwa mtakatifu.’ Ufunuo 22:11. Kila kesi imeamuliwa kwa uzima au mauti.” Pambano Kuu, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Mwanzoni mwa kitabu cha Ufunuo na mwishoni mwa kitabu cha Ufunuo, simulizi ile ile inawasilishwa. Kuunganisha vifungu hivyo viwili hutuwezesha kuelewa kwamba "Ufunuo wa Yesu Kristo" ni ujumbe wa mwisho wa onyo kwa wanadamu kabla ya kurudi kwa Kristo mara ya pili. Ujumbe huo unawakilishwa kwa njia ya mfano na malaika anayefika kabla tu ya kufungwa kwa mlango wa rehema. Ujumbe huo hugawanya wanadamu katika makundi mawili kulingana na kama wanasoma, wanasikia na kuushika ujumbe unaofunguliwa wakati "wakati umekaribia,"-kabla tu ya kufungwa kwa mlango wa rehema.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> Kadiri tunavyokaribia mwisho wa historia ya dunia hii, unabii unaohusu siku za mwisho hasa unadai tuujifunze. Kitabu cha mwisho cha Agano Jipya kimejaa kweli tunazohitaji kuelewa. Shetani amepofusha akili za wengi, hata wamekuwa wakifurahia udhuru wowote wa kutolifanya Ufunuo somo lao.

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> Kitabu cha Ufunuo, kwa uhusiano na kitabu cha Danieli, kinadai utafiti wa karibu. Kila mwalimu amchaye Mungu na afikirie jinsi ya kuelewa kwa uwazi zaidi na kuwasilisha Injili ambayo Mwokozi wetu alikuja mwenyewe kuijulisha kwa mtumishi wake Yohana, - ‘Ufunuo wa Yesu Kristo, alioupewa na Mungu, ili kuwaonyesha watumwa wake mambo ambayo hayana budi kutukia upesi.’ Hakuna anayepaswa kuvunjika moyo katika utafiti wao wa kitabu cha Ufunuo kwa sababu ya alama zake zinazoonekana kuwa za fumbo. ‘Ikiwa mtu yeyote kati yenu anapungukiwa na hekima, na aombe kwa Mungu awapaye wote kwa ukarimu, wala hakemei.’ ‘Heri asomaye, na wao waisikiao maneno ya unabii huu, na kuyashika mambo yaliyoandikwa humo; kwa maana wakati umekaribia.’ Tunapaswa kutangaza kwa ulimwengu kweli kuu na za taadhima zilizomo katika kitabu cha Ufunuo. Katika mipango na misingi yenyewe ya kanisa la Mungu, ukweli huu unapaswa kuingia. Panapaswa kuwa na utafiti wa karibu zaidi na wa bidii wa kitabu hiki, na uwasilishaji wa dhati zaidi wa kweli zinazokihusu, kweli zinazowahusu wote wanaoishi katika siku hizi za mwisho. Wote wanaojiandaa kumlaki Bwana wao wanapaswa kukifanya kitabu hiki kuwa mada ya utafiti wa dhati na maombi. Ndicho hasa jina lake linavyomaanisha, - ufunuo wa matukio muhimu sana yatakayotokea katika siku za mwisho za historia ya dunia hii. Yohana, kwa sababu ya uaminifu wake kwa neno la Mungu na ushuhuda wa Kristo, alifukuzwa uhamishoni katika kisiwa cha Patmo. Lakini uhamisho wake haukumtenga na Kristo. Bwana alimtembelea mtumishi wake mwaminifu akiwa uhamishoni, akampa maagizo kuhusu yale yaliyokuwa kuja juu ya ulimwengu.

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> Fundisho hili ni la umuhimu mkuu kwetu; kwa maana tunaishi katika siku za mwisho za historia ya dunia hii. Hivi karibuni tutaingia katika utimizaji wa matukio ambayo Kristo alimwonyesha Yohana kwamba yalikuwa yatatokea. Wajumbe wa Bwana wanapowasilisha kweli hizi za uzito mkuu, ni lazima watambue kwamba wanashughulikia mambo ya umuhimu wa milele, na wanapaswa kutafuta ubatizo wa Roho Mtakatifu, ili waseme, si maneno yao wenyewe, bali maneno waliyopewa na Mungu.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> Kitabu cha Ufunuo lazima kifunguliwe kwa watu. Wengi wamefundishwa kwamba ni kitabu kilichotiwa muhuri, lakini kimetiwa muhuri kwa wale tu wanaokataa ukweli na nuru. Kweli zilizo ndani yake lazima zitangazwe, ili watu wapate nafasi ya kujiandaa kwa matukio ambayo yako karibu sana kutokea. Ujumbe wa Malaika wa Tatu lazima uwasilishwe kama tumaini la pekee kwa wokovu wa dunia inayopotea.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> "Hatari za siku za mwisho zimetukabili, na katika kazi yetu tunapaswa kuwaonya watu kuhusu hatari wanayokabili. Tusiache matukio yenye uzito ambayo unabii umefunua kuwa yatatokea hivi karibuni yaachwe bila kugusiwa. Sisi ni wajumbe wa Mungu, wala hatuna muda wa kupoteza. Wale wanaotaka kuwa wafanyakazi pamoja na Bwana wetu Yesu Kristo wataonyesha shauku ya kina kwa kweli zilizomo katika kitabu hiki. Kwa kalamu na sauti watatia juhudi kuyaweka wazi mambo ya ajabu ambayo Kristo alikuja kutoka mbinguni kuyafunua." Signs of the Times, Julai 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Zaidi ya miaka mia moja iliyopita, mwaka 1906, tuliambiwa kwamba hivi karibuni "tutaingia katika utimilifu wa matukio ambayo Kristo alimwonyesha Yohana kwamba yalikuwa yatatokea." Ujumbe huo bado ulikuwa umewekewa muhuri mwaka 1906. Ni muhimu kuelewa kwamba ujumbe wa Ufunuo wa Yesu Kristo unafunuliwa kwa watu wa Mungu muda mfupi kabla ya matukio hayo kutokea. Tunaambiwa kwamba kitabu cha Ufunuo "ndicho hasa jina lake linavyomaanisha—ufunuo wa matukio muhimu zaidi ambayo yatatokea katika siku za mwisho za historia ya dunia hii."

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Vimefunguliwa ili watu wa Mungu wapate kutoa onyo, ili wale wanaolisikia onyo hilo wapate “fursa ya kujiandaa kwa ajili ya matukio ambayo yako karibu sana kutokea.” Yastahili kuzingatiwa (kwa kuwa Yohana anawakilisha watu wa Mungu katika historia wakati ujumbe huo unapotakiwa kutangazwa), kwamba Yohana anabainisha masuala mawili ambayo kwa ajili yake alikuwa akiteswa. Ilikuwa “kwa sababu ya uaminifu wake kwa neno la Mungu, na ushuhuda wa Kristo,” kwamba “aliwekwa uhamishoni katika Kisiwa cha Patmo.” Aliwekwa uhamishoni kwa sababu alikubali Biblia na Roho ya Unabii, ambayo ndiyo “ushuhuda wa Yesu.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Na nikaanguka miguuni pake kumsujudia. Akaniambia, Angalia usifanye hivyo; mimi ni mtumishi mwenzako, na wa ndugu zako walio na ushuhuda wa Yesu; msujudie Mungu; kwa maana ushuhuda wa Yesu ndilo roho ya unabii. Ufunuo 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Yohana anawakilisha watu walio mwishoni mwa dunia wanaoelewa ujumbe wa Ufunuo wa Yesu Kristo, na wanaoteswa kwa kushikilia Biblia na Roho ya Unabii.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Katika mistari mitatu ya kwanza ya sura ya kwanza, mchakato wa mawasiliano kati ya Mungu Baba na watumishi wake umesisitizwa. Sura ya ishirini na mbili inaongeza katika simulizi la mchakato huo wa mawasiliano. Vifungu hivyo viwili vinawakilisha mwanzo na mwisho wa kitabu cha Ufunuo, na kwa pamoja vinafafanua jukumu la Yohana katika taswira ya kinabii. Yeye si tu yule aliyeandika maneno ya Ufunuo, bali pia anawakilisha wale mwishoni mwa ulimwengu wanaowasilisha ujumbe wa onyo la mwisho.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Bwana alitoa neno; kubwa ilikuwa jeshi la wale waliolitangaza. Zaburi 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

John "aliona" na "alisikia" "mambo" yanayounda ujumbe huo na akaamriwa kuandika ujumbe huo na kuutuma kwa makanisa.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> Akisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, uonacho, andika katika kitabu, na ukikituma kwa makanisa saba yaliyoko Asia; ya Efeso, na ya Smirna, na ya Pergamo, na ya Thiatira, na ya Sardi, na ya Filadelfia, na ya Laodikia. Ufunuo 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Alichosikia na alichokiona aliagizwa kuandika hayo na kuyatuma kwa makanisa saba ya Asia Ndogo, lakini ilipohusu kila kanisa moja moja Yesu alitamka ujumbe moja kwa moja kwa Yohana, kwa kuwa kila ujumbe kwa kila moja ya makanisa hayo saba huanza kwa kauli “Na kwa malaika wa kanisa lililoko ... andika.” Yesu alitamka ujumbe mmoja mmoja kwa makanisa.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Yesu alimdiktea Yohana, na pia Yesu alimwambia Yohana aandike yale aliyoyaona na kuyasikia, na wakati mmoja Yesu alimwambia Yohana “asiandike” yale aliyoyasikia.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Akalia kwa sauti kuu, kama simba angurumapo; na alipolia, zile radi saba zikatoa sauti zao. Na zile radi saba zilipotoa sauti zao, nilikuwa karibu kuandika; nikasikia sauti kutoka mbinguni ikiniambia, Yatie muhuri mambo yale yaliyosemwa na zile radi saba, wala usiyaandike. Ufunuo 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Yohana aliambiwa atie muhuri kile ambacho ngurumo saba zilitamka, na kwa kufanya hivyo alikuwa akitia muhuri ujumbe wa ngurumo saba, kama vile Danieli alivyoamriwa atie muhuri kitabu chake hadi wakati wa mwisho.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Lakini wewe, Danieli, funga maneno, na tia muhuri kitabu, hata wakati wa mwisho; wengi watakimbia huku na huku, na maarifa yataongezeka. . . . Akasema, Enenda zako, Danieli; kwa maana maneno yamefungwa na kutiwa muhuri hata wakati wa mwisho. Danieli 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Baada ya ngurumo hizi saba kutoa sauti zao, agizo likamjia Yohana, kama lilivyomjia Danieli, kuhusu kitabu kidogo: 'Zitie muhuri mambo yale ambayo ngurumo saba zilizotamka.' Ufafanuzi wa Biblia wa Waadventista wa Sabato, juzuu ya 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Tunachobainisha ni kwamba, mwanzoni na mwishoni mwa Kitabu cha Ufunuo, ujumbe unabainishwa. Mchakato wa kuwasilisha ujumbe huo pia umebainishwa. Nafasi ambayo Yohana anayo katika kuwasilisha ujumbe huo imeelezwa mahsusi. Wakati mwingine aliandika tu alichokiona na alichosikia. Nyakati nyingine alipewa maelekezo ya moja kwa moja ya kuandika, na wakati mmoja akaambiwa asiyaandike aliyoyasikia. Ujumbe wa Ufunuo wa Yesu Kristo unatoka kwa Baba, unakwenda kwa Yesu, kwa Gabrieli, kisha kwa nabii Yohana, ambaye alipewa jukumu la kuandika ujumbe huo na kuutuma kwa makanisa.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Andika mambo uliyoyaona, na mambo yaliyo, na mambo yatakayokuwako baadaye. Ufunuo 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Huenda ukasoma aya hiyo bila kutambua kanuni ya kinabii iliyoainishwa katika amri aliyopewa Yohana ya kuandika. Kuandika "mambo" yaliyoonekana na yaliyosikiwa ni kurekodi historia ya sasa, kwa maana wakati wa Yohana "mambo" hayo yalikuwepo. Kurekodi historia ya sasa, na kwa kufanya hivyo wakati huohuo kuandika mambo yatakayokuwa siku za usoni, ndiyo kanuni kuu ya kinabii katika Kitabu cha Ufunuo. Yohana anatumika kusisitiza na kuonyesha kanuni hiyo na umuhimu wake, kwa kuwa kimsingi aliambiwa aandike "mambo yaliyo, na" kwa kufanya hivyo angekuwa akiandika "mambo yatakayokuwa baadaye" kwa sababu historia hujirudia. Mbinu hii ya kinabii ndiyo saini ya Yesu, kwa kuwa saini ni jina, na jina lake katika sura ya kwanza ya Ufunuo ni Alfa na Omega. Yeye anaunganisha mwisho na mwanzo.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Tunaanza tu kujifunza “Ufunuo wa Yesu Kristo” na kwa sasa tunazingatia mistari mitatu ya kwanza ya sura ya kwanza. Ujumbe wa onyo wa mwisho uitwao “Ufunuo wa Yesu Kristo” unawasilishwa kutoka kwa Baba wa mbinguni kwa Yesu, kwa Gabrieli, kwa Yohana, anayouandika katika kitabu kitakachotumwa kwa makanisa. Kwa kuwa ujumbe huu umeitwa moja kwa moja “Ufunuo wa Yesu Kristo,” ni muhimu kutambua kwamba, miongoni mwa vipengele vyote vilivyoandikwa kwa wanadamu kupitia Neno lililovuviwa linalomfunua Kristo, sifa moja kuhusu Yesu ni nani na ni nini inaonyeshwa katika shughuli ya Yohana ya kuandika ujumbe huo. Alipokuwa akiandika mambo yaliyokuwapo wakati huo, alikuwa pia akiandika mambo ambayo yangekuwako bado.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Ukweli kwamba historia hujirudia unaonyeshwa wakati Yohana anaandika onyo kwa wakati na kizazi chake, ambalo pia ni onyo kwa wakati ujao. Yohana alipoandika kwa makanisa saba mwanzoni mwa kanisa la Kikristo, alikuwa pia akiandika onyo kwa kanisa la Kikristo mwishoni mwa dunia. Sifa hii ya tabia ya Kristo inaonyeshwa anapoitwa Alfa na Omega, au mwanzo na mwisho, au wa kwanza na wa mwisho. Kwa kweli, Biblia hutambua sifa hii ya tabia ya Kristo kuwa ndiyo inayothibitisha kwamba yeye ndiye Mungu wa pekee.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Katika sura ya kwanza ya Ufunuo tunamwona Yesu akijitambulisha kama Alfa na Omega.

> 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.

> Nilikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya baragumu, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na uonacho, kiandike katika kitabu, ukitume kwa makanisa saba yaliyo Asia; kwa Efeso, na kwa Smirna, na kwa Pergamo, na kwa Thiatira, na kwa Sardi, na kwa Filadelfia, na kwa Laodikia.

> 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.

> Nikageuka nione sauti iliyosema nami. Na nilipogeuka, nikaona vinara saba vya taa vya dhahabu; na katikati ya vile vinara saba vya taa alikuwako mmoja afananaye na Mwana wa Adamu, amevaa vazi refu hadi miguuni, na amefungwa kifuani mshipi wa dhahabu. Kichwa chake na nywele zake vilikuwa vyeupe kama sufu, meupe kama theluji; na macho yake yalikuwa kama mwali wa moto; na miguu yake ilikuwa kama shaba iliyosafishwa, kana kwamba imeteketezwa katika tanuru; na sauti yake ilikuwa kama sauti ya maji mengi. Naye katika mkono wake wa kuume alikuwa na nyota saba; na kutoka kinywani mwake kulitoka upanga mkali wenye makali mawili; na uso wake ulikuwa kama jua liangazavyo kwa nguvu zake.

> 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. Revelation 1:10–17.

> Na nilipomwona, nilianguka miguuni pake kama mfu. Akaweka mkono wake wa kuume juu yangu, akaniambia, Usiogope; Mimi ni wa kwanza na wa mwisho. Ufunuo 1:10-17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Yapo mengi ya kweli ndani ya mistari hii, lakini hapa ningependa tu kubainisha kwamba Yohana aliposikia sauti ya Kristo iliyo kama ya tarumbeta na akageuka kuona ni nani aliyesema naye, alimwona Yesu Kristo kama Kuhani Mkuu wa mbinguni ndani ya mahali patakatifu pa hekalu la mbinguni. Kisha Yesu akajitambulisha kuwa Alfa na Omega, na kuwa wa kwanza na wa mwisho. Katika ujumbe na jinsi ulivyowasilishwa katika mistari mitatu ya kwanza tuliona mfuatano wa ukweli uliolingana na mfuatano wa ukweli mwishoni mwa Ufunuo. Akiwa Alfa na Omega, Yesu anaonyesha mwisho kwa kuufananisha na mwanzo, akiunganisha wa mwisho na wa kwanza. Mwisho wa kitabu cha Ufunuo, kama ilivyo mwanzo, tena anajitambulisha kuwa Alfa na Omega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Naye akaniambia, Maneno haya ni ya aminifu na ya kweli; na Bwana Mungu wa manabii watakatifu amemtuma malaika wake kuwaonyesha watumishi wake mambo ambayo yapasa kufanyika upesi. Tazama, naja upesi; heri yule anayeshika maneno ya unabii wa kitabu hiki.

> 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 shewed 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.

> Na mimi, Yohana, nikaona mambo haya, nikayasikia. Na nilipokwisha kuyasikia na kuyaona, nikaanguka chini kumwabudu mbele ya miguu ya yule malaika aliyenionyesha mambo haya. Kisha akaniambia, Angalia, usifanye hivyo; kwa maana mimi ni mtumishi mwenzako, tena ni miongoni mwa ndugu zako walio manabii, na miongoni mwa wale wayashikao maneno ya kitabu hiki; mwabudu Mungu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Naye akaniambia, Usitie muhuri maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> Aliye dhalimu, aendelee kuwa dhalimu; na aliye najisi, aendelee kuwa najisi; na aliye mwenye haki, aendelee kuwa mwenye haki; na aliye mtakatifu, aendelee kuwa mtakatifu.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Na tazama, naja upesi; na ujira wangu upo pamoja nami, ili nimpe kila mtu kadiri ya kazi yake itakavyokuwa. Mimi ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Ufunuo 22:7-13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Kitabu cha Ufunuo kinafafanua kwa makini kwamba Yohana alipoandika ujumbe, ujumbe huo uliegemezwa juu ya kanuni kwamba mwanzo unaonyesha mwisho. Ujumbe huo ndiyo ukweli wa kwanza kufunuliwa katika Kitabu cha Ufunuo, na huo huo ukweli ndiyo wa mwisho kuzungumziwa katika kitabu hicho. Naye katika ushuhuda mwanzoni na mwishoni mwa Kitabu cha Ufunuo, Yesu anajitambulisha kuwa Alfa na Omega, mwanzo na mwisho, na wa kwanza na wa mwisho.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Mistari mitatu ya kwanza ya Kitabu cha Ufunuo inabainisha ujumbe wa mwisho wa onyo kwa wanadamu. Hilo ndilo onyo linalotangulia mapigo saba ya mwisho na kurudi kwa Yesu Kristo mara ya pili. Ujumbe wa Ufunuo wa Yesu Kristo "ulitumwa na kujulishwa" "na malaika wake."

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Ujumbe huo huo wa onyo kisha unatambulishwa katika sehemu ya mwisho ya Ufunuo, na pia unawakilishwa kama malaika wa tatu wa Ufunuo kumi na nne.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Na malaika wa tatu akawafuata, akisema kwa sauti kuu, Mtu yeyote akimwabudu yule mnyama na sanamu yake, na kupokea chapa yake katika kipaji cha uso wake, au katika mkono wake, huyo atakunywa divai ya ghadhabu ya Mungu, iliyomiminwa bila kuchanganywa katika kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele ya Mwanakondoo. Na moshi wa mateso yao hupanda juu hata milele na milele; wala hawana pumziko mchana wala usiku, wale wanaomwabudu yule mnyama na sanamu yake, na kila apokeaye chapa ya jina lake. Ufunuo 14:9-11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Ujumbe wa onyo la mwisho ni ujumbe unaowakilishwa na malaika wa tatu. Ni onyo la mwisho kwa kuwa linabainisha moja kwa moja mtihani wa mwisho kwa wanadamu. Kuna malaika mwingine anayefuata na kujiunga na malaika wa tatu, na malaika huyo pia ni ujumbe wa onyo la mwisho.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Na baada ya mambo haya niliona malaika mwingine akishuka kutoka mbinguni, mwenye uwezo mkubwa; na nchi ikaangaziwa kwa utukufu wake. Akapaza sauti kuu kwa nguvu, akisema, Babeli kubwa imeanguka, imeanguka, naye amekuwa maskani ya mashetani, na ngome ya kila roho mchafu, na kizimba cha kila ndege mchafu na mwenye kuchukiza. Kwa maana mataifa yote wamekunywa mvinyo wa ghadhabu ya uasherati wake, na wafalme wa nchi wamefanya uzinzi pamoja naye, na wafanyabiashara wa nchi wametajirika kwa utele wa anasa zake.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Ufunuo 18:1-5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Ujumbe ambao ni Ufunuo wa Yesu Kristo unawakilishwa katika sura ya kwanza, sura ya kumi na nne, sura ya kumi na nane na sura ya ishirini na mbili. Ujumbe huo unaonyeshwa kwa ishara kupitia malaika anayetajwa katika marejeo ya kwanza na ya mwisho ya kitabu cha Ufunuo kuwa ni malaika Gabrieli, na kisha katika sura ya kumi na nne na ya kumi na nane ujumbe huo unaonyeshwa kwa njia ya mfano na malaika anayeruka mbinguni au anayeshuka kutoka mbinguni.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Malaika anayeshuka kutoka mbinguni katika sura ya kumi na nane anawakilishwa kwa mfano mapema katika sura ya kumi, wakati malaika anaposhuka na kuweka mguu mmoja juu ya nchi kavu na mwingine juu ya bahari. Malaika huyo ana kitabu ambacho Yohana anaamriwa kukila, nacho hufanya kinywa chake kuwa kitamu na tumbo lake kuwa chungu. Kitabu ambacho Yohana anakila ni ujumbe, na ujumbe unaowakilishwa na kile kitabu kidogo unaashiria ujumbe wa malaika wa Ufunuo kumi na nane; hivyo nacho ni uwakilishi wa ujumbe wa onyo la mwisho.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Tunaambiwa kwamba ujumbe wa Mungu ulitumwa na kuonyeshwa kwa ishara na malaika, na tunapotafuta kwa makini jinsi ujumbe wa onyo la mwisho unavyoonyeshwa katika kitabu cha Ufunuo, tunagundua kwamba mara saba malaika anaashiria ujumbe wa onyo la mwisho. Katika tukio la kwanza na la mwisho alikuwa ni malaika Gabrieli. Kisha katika Ufunuo kumi tunamwona malaika akishuka akiwa na kitabu kidogo mkononi. Katika Ufunuo kumi na nne tunao malaika wengine watatu, wote wakiuwakilisha ujumbe wa onyo la mwisho. Kisha katika Ufunuo kumi na nane tunao malaika mwingine anayeuwakilisha huo huo ujumbe wa onyo la mwisho. Kuna ujumbe saba wa onyo la mwisho unaowakilishwa na malaika. Wa kwanza na wa mwisho ni malaika Gabrieli, na wale malaika watano walioko katikati ya wa kwanza na wa mwisho ni malaika wa mfano.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Bila shaka, kila moja ya makanisa saba pia lina malaika, lakini wanapeleka ujumbe kwa makanisa, ilhali ujumbe wa onyo la mwisho ambao tumekuwa tukijadili ni ujumbe unaohusisha ulimwengu mzima kama hadhira yake.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Kila mojawapo ya mistari saba ya kinabii inayowakilisha ujumbe wa onyo la mwisho inapaswa kupitiwa kwa makini na kuendanishwa zenyewe kwa zenyewe, lakini katika hatua hii ningependa tu kufafanua kanuni ya msingi ya Alfa na Omega. Mara ya kwanza mada inapotajwa katika Neno la Mungu ndilo rejea muhimu zaidi. Mara ya kwanza “mbegu” inapotajwa katika Biblia ni katika Mwanzo 1:11 ambapo tunaambiwa kwamba mbegu itazaa “kwa jinsi yake.” Kutajwa kwa mbegu kwa mara ya kwanza kunasisitiza kwamba ina DNA inayohitajika kujizalisha yenyewe. Yesu alilitambulisha Neno la Mungu kama mbegu.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Siku ile ile Yesu akatoka nyumbani, akaketi kando ya bahari. Makutano makubwa sana wakakusanyika kwake, hata akapanda chomboni, akaketi; na mkutano wote wakasimama pwani. Akawaambia mambo mengi kwa mifano, akisema,

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Tazama, mpanzi alitoka kwenda kupanda; na alipokuwa akipanda, baadhi ya mbegu zikaanguka kando ya njia, na ndege wakaja wakazila; nyingine zikaanguka penye miamba, pasipokuwa na udongo mwingi; nazo zikamea mara moja, kwa sababu hapakuwa na kina cha udongo; na jua lilipochomoza, zikachomwa na jua, na kwa kuwa hazikuwa na mizizi, zikanyauka. Na nyingine zikaanguka kati ya miiba; nayo miiba ikamea, ikazisonga; lakini nyingine zikaanguka katika udongo mzuri, zikazaa mazao, nyingine mara mia, nyingine mara sitini, nyingine mara thelathini. Aliye na masikio ya kusikia, na asikie.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Wanafunzi wakamwendea, wakamwambia, Mbona unasema nao kwa mifano?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Akajibu, akawaambia, Kwa sababu mmepewa ninyi kujua siri za ufalme wa mbinguni, bali wao hawakupewa. Kwa maana yeyote aliye na, atapewa, tena atakuwa na wingi zaidi; bali yeyote asiye na, hata kile alicho nacho kitachukuliwa kwake. Kwa hiyo nawaambia kwa mifano; kwa sababu wakiona hawaoni, na wakisikia hawasikii, wala hawaelewi. Na kwao umetimia unabii wa Isaya, usemavyo, Kwa kusikia mtasikia, wala hamtaelewa; na kwa kuona mtaona, wala hamtatambua. Kwa maana moyo wa watu hawa umekuwa mzito, na masikio yao yamekuwa mazito kusikia, na macho yao wameyafumba; wasije wakati wowote wakaona kwa macho yao, na kusikia kwa masikio yao, na kufahamu kwa mioyo yao, wakageuka, nami niwaponye.

> 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.

> Lakini heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, kwa hakika nawaambia kwamba manabii wengi na watu wenye haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayoyasikia, wala hawakuyasikia.

> Hear ye therefore the parable of the sower.

> Basi, sikilizeni mfano wa mpanzi.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Mtu yeyote anaposikia neno la ufalme, asipolielewa, ndipo huja yule mwovu na kulinyakua lile lililopandwa moyoni mwake. Huyu ndiye aliyepokea mbegu kando ya njia.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Lakini yule aliyepokea mbegu katika sehemu zenye mawe, huyo ndiye asikiaye neno, na mara hulipokea kwa furaha; lakini hana mzizi ndani yake, hudumu kwa muda tu; maana dhiki au uonevu utokapo kwa ajili ya neno, mara hukwazika.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Yeye aliyepokea mbegu kati ya miiba ni yule asikiaye lile neno; na maangaiko ya dunia hii, pamoja na udanganyifu wa mali, hukaba lile neno, naye huwa asiyezaa matunda.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Lakini yule aliyepokea mbegu katika udongo mzuri ni yule asikiaye neno na kulielewa; huyo pia huzaa matunda, akatoa, wengine mara mia, wengine sitini, wengine thelathini. Mathayo 13:1-23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Mbegu, ambayo ni Neno la Mungu, ina DNA yote inayohitajika ili kuzalisha mmea kamili. Kutajwa kwa mara ya kwanza kwa mada katika Neno la Mungu kunajumuisha vipengele vyote vya mada hiyo vilivyopo. Ukweli huu unatambulika kama "kanuni ya kutajwa kwa mara ya kwanza." Kadiri kanuni hii inavyochunguzwa kwa makini zaidi ndivyo inavyokuwa ya hakika zaidi.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Kabla ya kuendelea na maelezo yetu kuhusu Alfa na Omega na ufafanuzi wa Neno la Mungu kama mbegu, yafaa tuchunguze kutoka katika kifungu tulichonukuu hivi punde katika kitabu cha Mathayo baadhi ya hoja husika kwa ajili ya kutafakari kwetu kuhusu kitabu cha Ufunuo. Manabii wote wanazungumza kuhusu mwisho wa ulimwengu.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Kila mmoja wa manabii wa kale alinena si sana kwa ajili ya wakati wao wenyewe kama kwa ajili ya wakati wetu, hivi kwamba unabii wao una nguvu kwa ajili yetu. ‘Basi hayo yote yaliwapata wao kuwa vielelezo; tena yakaandikwa ili kutuonya sisi, ambao miisho ya dunia imewafikia.’ 1 Wakorintho 10:11. ‘Walifunuliwa kwamba hawakujitumikia wenyewe, bali walitumikia ninyi katika mambo hayo ambayo sasa mmehubiriwa na wale waliowahubiri Injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo hayo ndiyo ambayo malaika hutamani kuyachungulia.’ 1 Petro 1:12....”

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

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

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus 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,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Sehemu hii inatoa mashahidi watatu (Paulo, Petro na Ellen White) wanaoshuhudia kwamba manabii wote wananena kuhusu mwisho wa dunia, ambao ndio wakati hasa ambapo siri katika kitabu cha Ufunuo inafunuliwa. Hivyo basi, katika Mathayo kumi na tatu Yesu aliposema, "Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, ya kwamba manabii wengi na watu waadilifu walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mnayoyasikia, wala hawakuyasikia," alikuwa akieleza baraka ile ile iliyotajwa katika mistari mitatu ya kwanza ya sura ya kwanza ya Ufunuo.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Heri anayesoma, na wale wanaosikia maneno ya unabii huu, na kushika mambo yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Yesu alitoa Mfano wa Mpanzi, kisha wanafunzi wakaongozwa kuzungumza naye kuhusu huo mfano. Lakini kabla hawajaingizwa katika mazungumzo na Yesu, aliwaambia, na muhimu zaidi kwa ajili yetu, “Yeye aliye na masikio ya kusikia, na asikie.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Yesu anatoa mfano na kuuhitimisha kwa onyo kwa wale wenye nia ya kusikia. Kisha wanafunzi wanaongozwa katika majadiliano ambamo Yesu anashughulikia angalau hoja tatu muhimu. Anabainisha tofauti kati ya makundi mawili ya wasikilizaji, na katika kufanya hivyo anarejelea kifungu kutoka katika kitabu cha Isaya ili kutoa shahidi wa pili wa makundi mawili ya wasikilizaji (maana kumbuka yote yako katika muktadha wa wale watakaosikia). Wazo la tatu analoweka wazi, zaidi ya makundi hayo mawili ya wasikilizaji na kitabu cha Isaya kama shahidi wa pili, ni ukweli kwamba Neno la Mungu ni mbegu. Kwa hiyo ukweli kwamba Neno la Mungu ni mbegu ni sehemu ya kile kinachopaswa kusikiwa na wale wanaosikia Ufunuo wa Yesu Kristo katika Ufunuo sura ya kwanza. Kuna wasikilizaji wawili katika mistari mitatu ya kwanza, kama vile kuna makundi mawili ya wasikilizaji katika Mathayo kumi na tatu. Mathayo kumi na tatu huongeza tu ufahamu kuhusu njia mbalimbali ambazo wale wanaokataa kusikia hufanya uamuzi wa kutosikia. Na ushuhuda wa Isaya unaongeza hata zaidi katika ujumbe tunaopaswa kuusikia.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Katika mwaka aliofariki mfalme Uzia nilimwona pia Bwana ameketi juu ya kiti cha enzi, kilichoinuliwa, tena juu sana, na pindo la vazi lake lilijaza hekalu. Juu yake walisimama maserafi; kila mmoja alikuwa na mabawa sita; kwa mawili alifunika uso wake, na kwa mawili alifunika miguu yake, na kwa mawili aliruka. Na mmoja akamwita mwenzake, akasema, Mtakatifu, Mtakatifu, Mtakatifu, ni Bwana wa majeshi; dunia yote imejaa utukufu wake. Na miimo ya mlango ikatikisika kwa sauti ya yeye aliyelia, na nyumba ikajaa moshi.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Ndipo nikasema, Ole wangu! kwa maana nimeangamia; kwa kuwa mimi ni mtu wa midomo michafu, nami ninakaa katikati ya watu wa midomo michafu; kwa maana macho yangu yamemwona Mfalme, Bwana wa majeshi.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Ndipo mmoja wa maserafi akaruka akaja kwangu, akiwa na kaa la moto mkononi mwake, alilolitoa kwa koleo kutoka madhabahuni; akalitia kinywani mwangu, akasema, Tazama, hili limegusa midomo yako; na uovu wako umeondolewa, na dhambi yako imetakaswa.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Kisha nikasikia sauti ya Bwana ikisema, Nimtume nani, na ni nani atakayekwenda kwa ajili yetu? Ndipo nikasema, Mimi hapa; nitume mimi.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Naye akasema, Nenda, ukawaambie watu hawa, Sikieni kwa hakika, lakini msielewe; na oneni kwa hakika, lakini msitambue. Uufanye moyo wa watu hawa kuwa mnene, uyafanye masikio yao kuwa mazito, uyafumbe macho yao; wasije wakaona kwa macho yao, wakasikia kwa masikio yao, wakaelewa kwa mioyo yao, wakageuka, wakaponywa.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Ndipo nikasema, Bwana, mpaka lini? Naye akajibu, Hata miji ikaharibika bila mkazi, na nyumba bila mwanadamu, na nchi ikawa ukiwa kabisa, na Bwana amewahamisha watu mbali, na pawe na ukiwa mkubwa katikati ya nchi. Lakini bado humo kutabaki sehemu ya kumi, nayo itarudi, na italiwa; kama mti wa terebinti na kama mwaloni, ambao uhai wake hubaki ndani yao wanapopukutisha majani yao; vivyo hivyo mbegu takatifu itakuwa ndiyo kiini chake. Isaya 6:1-13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Bila shaka, kifungu hiki kutoka katika kitabu cha Isaya ni cha ajabu kabisa kwa undani wa mada za kinabii zinazozungumzwa ndani yake. Mada nyingi kati ya hizi zimejadiliwa mara kwa mara katika Meza za Habakuki, kwa hiyo tutatoa tu muhtasari wa hoja kutoka katika kifungu hicho zinazounga mkono tafakari yetu kuhusu rejea ya Yesu kwamba neno Lake ni mbegu.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Imethibitishwa kwamba Isaya katika kifungu hicho anawakilisha nabii, na hivyo basi watu wa Mungu katika nyakati za mwisho. La muhimu zaidi kwa hoja yetu, Isaya anawakilisha watu waliokuwa wakiishi katika dhambi, huku wakihudumu ndani ya kanisa la Mungu. Mpaka Isaya alipopata ufunuo wa utukufu wa Mungu, hakutambua hali yake ya dhambi. Alikuwa Mlaodikia, alikuwa kipofu.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> Isaya alikuwa amekemea dhambi za wengine; lakini sasa anaona yeye mwenyewe yuko chini ya hukumu ile ile aliyokuwa ameitamka dhidi yao. Alikuwa ameridhika na taratibu baridi zisizo na uhai katika ibada yake kwa Mungu. Hakulitambua hili hadi alipopewa maono ya Bwana. Hekima na vipaji vyake sasa vilionekana vidogo sana alipotazama utakatifu na adhama ya mahali patakatifu. Jinsi asivyostahili! jinsi asivyofaa kwa huduma takatifu! Mtazamo wake juu yake mwenyewe ungeweza kuelezwa kwa maneno ya mtume Paulo, 'Ole wangu, maskini mimi! Ni nani atakayeniokoa kutoka katika mwili huu wa mauti?'

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> "Lakini faraja ilitumwa kwa Isaya katika dhiki yake. 'Ndipo mmoja wa maserafi akaruka kuja kwangu, akiwa na mkaa uliowaka mkononi mwake, aliouchukua kwa koleo kutoka juu ya madhabahu: akaweka juu ya kinywa changu, akasema, Tazama, mkaa huu umeigusa midomo yako; na uovu wako umeondolewa, na dhambi yako imesafishwa.'" Isaya 6:6, 7.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> Maono aliyopewa Isaya yanawakilisha hali ya watu wa Mungu katika siku za mwisho. Wana upendeleo wa kuuona kwa imani kazi inayoendelea katika patakatifu pa mbinguni. “Na hekalu la Mungu lilifunguliwa mbinguni, na sanduku la agano lake likaonekana katika hekalu lake.” Wanapotazama kwa imani ndani ya Patakatifu pa Patakatifu, na kuuona kazi ya Kristo katika patakatifu pa mbinguni, wanatambua kwamba wao ni watu wa midomo michafu—watu ambao midomo yao mara nyingi imenena ubatili, na ambao vipaji vyao havijatiwa wakfu wala kutumiwa kwa utukufu wa Mungu. Si ajabu wakakata tamaa wanapolinganisha udhaifu wao na kutostahili kwao na usafi na uzuri wa tabia tukufu ya Kristo. Lakini, ikiwa wao, kama Isaya, watapokea athari ambayo Bwana amekusudia iwekwe moyoni, ikiwa wataziunyenyekeza nafsi zao mbele za Mungu, kuna tumaini kwao. Upinde wa ahadi uko juu ya kiti cha enzi, na kazi iliyofanywa kwa ajili ya Isaya itafanywa ndani yao. Mungu ataitikia maombi yatokayo katika moyo uliovunjika na kunyenyekea.

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> "Lengo la kazi hii kubwa na ya adhimu ya Mungu ni kukusanya miganda kwa ajili ya ghala la mbinguni; kwa maana dunia itajazwa na utukufu wa Bwana. Basi mtu yeyote asifadhaike anapoona uovu unaotawala na kusikia maneno yatokayo katika midomo iliyo najisi. Wakati nguvu za giza zinapojipanga kwa vita dhidi ya watu wa Mungu; wakati Shetani atakapokusanya majeshi yake kwa ajili ya pambano kuu la mwisho, na nguvu zake zikaonekana kuwa kuu na karibu kushinda kabisa, [ndipo] mtazamo wa wazi wa utukufu wa kimungu, kiti cha enzi kilicho juu na kimeinuliwa, kimezungukwa na upinde wa ahadi, utatoa faraja, uhakika, na amani." Review and Herald, Desemba 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Ono hilo "linawakilisha hali ya watu wa Mungu katika siku za mwisho." Watu wa Mungu katika siku za mwisho ni Walaodikia.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Na kwa malaika wa kanisa la Walaodikia andika: Haya asema Amina, shahidi mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu: Nayajua matendo yako, ya kwamba wewe si baridi wala moto; laiti ungekuwa baridi au moto. Basi kwa sababu wewe ni vuguvugu, wala si baridi wala moto, nitakutapika kutoka kinywani mwangu. Kwa kuwa wasema, Mimi ni tajiri, nami nimejizidishia mali, wala sinahitaji chochote; wala hujui kwamba wewe ni mnyonge, mwenye taabu, maskini, kipofu, na uchi. Nakushauri ununue kwangu dhahabu iliyosafishwa kwa moto, ili upate kuwa tajiri; na mavazi meupe, ili upate kuvikwa, na aibu ya uchi wako isionekane; na upake macho yako dawa ya macho, ili uone.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Wote ninaowapenda, nawakaripia na kuwaadhibu; basi uwe na bidii, ukatubu. Tazama, nimesimama mlangoni, nabisha; mtu akiisikia sauti yangu, akaufungua mlango, nitaingia kwake, nami nitakula pamoja naye, naye pamoja nami. Yeye ashindaye, nitampa aketi pamoja nami katika kiti changu cha enzi, kama mimi nilivyoshinda, nikaketi pamoja na Baba yangu katika kiti chake cha enzi.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Yeye aliye na sikio, na asikie asemalo Roho kwa makanisa. Ufunuo 3:14-22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> Ujumbe kwa kanisa la Walaodikia ni kemeo la kushtua, na unawahusu watu wa Mungu wakati huu wa sasa.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> 'Na kwa malaika wa kanisa la Laodikia andika: Haya ndiyo anenayo Amina, shahidi mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu; Nayajua matendo yako, ya kuwa wewe si baridi wala moto; laiti ungekuwa baridi au moto. Basi, kwa kuwa wewe ni vuguvugu, wala si baridi wala moto, nitakutapika utoke katika kinywa changu. Kwa kuwa wasema, Mimi ni tajiri, nimejitajirisha, wala sina haja ya kitu chochote; wala hujui kwamba wewe ni mnyonge, wa kuhurumiwa, maskini, kipofu, na uchi.'

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> Bwana hapa anatuonyesha kwamba ujumbe unaopaswa kufikishwa kwa watu Wake kupitia kwa wahudumu aliowaita kuwaonya si ujumbe wa amani na usalama. Si wa kinadharia tu, bali ni wa kivitendo katika kila kipengele. Watu wa Mungu, katika ujumbe kwa Walaodikia, wanaonyeshwa kuwa wamo katika hali ya usalama wa kimwili. Wako kwa raha, wakiamini wenyewe kuwa wako katika hali ya juu ya mafanikio ya kiroho. ‘Kwa kuwa wasema, Mimi ni tajiri, nimejitajirisha, wala sihitaji kitu; wala hujui kuwa wewe ni mnyonge, mwenye taabu, maskini, kipofu, na uchi.’

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> Ni udanganyifu upi mkubwa zaidi unaweza kuwapata akili za binadamu kuliko kujiamini kwamba wako sahihi ilhali wote wamekosea! Ujumbe wa Shahidi wa Kweli unawakuta watu wa Mungu wakiwa katika udanganyifu wa kuhuzunisha, ingawa ni waaminifu katika udanganyifu huo. Hawajui kwamba hali yao ni ya kusikitisha machoni pa Mungu. Wakati wale wanaoelekezewa wanajidanganya wakijidhani kwamba wako katika hali ya juu kiroho, ujumbe wa Shahidi wa Kweli unavunja usalama wao kwa shutuma ya kushangaza kuhusu hali yao ya kweli ya upofu wa kiroho, umaskini, na udhalili. Ushuhuda huo, mkali na wenye kukata sana, hauwezi kuwa kosa, kwa maana ni Shahidi wa Kweli ndiye anenaye, na ushuhuda wake lazima uwe sahihi.

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> "Ni vigumu kwa wale wanaojisikia salama kwa vile wamepata mafanikio, na wanaoamini wao wenyewe kuwa ni matajiri wa maarifa ya kiroho, kupokea ujumbe unaotangaza kwamba wamedanganywa na wanahitaji kila neema ya kiroho. Moyo usiotakaswa ni ‘mdanganyifu kuliko vyote, tena ni mwovu mno.’ Nikaonyeshwa kwamba wengi wanajiridhisha kwamba wao ni Wakristo wema, ilhali hawana hata mwale wa nuru kutoka kwa Yesu. Hawana wao wenyewe uzoefu ulio hai katika maisha ya kiungu. Wanahitaji kazi ya kina na kamili ya kujishusha mbele za Mungu kabla hawajahisi haja yao ya kweli ya jitihada za dhati na zenye uvumilivu ili kupata neema za thamani za Roho." Ushuhuda, juzuu ya 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Mara tu Isaya alipoongoka kutoka katika hali yake ya Laodikia, alijitolea kupeleka ujumbe wa onyo la mwisho kwa ulimwengu. Aya ya tatu ya sura ya sita inaunganisha historia ya kinabii ya Isaya na historia ya kinabii ya Ufunuo kumi na nane wakati malaika anaposhuka na kuipa nuru dunia kwa utukufu wake.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Na baada ya mambo haya nikaona malaika mwingine akishuka kutoka mbinguni, akiwa na nguvu kuu; na dunia ikaangazwa kwa utukufu wake. Ufunuo 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Isaya anawakilisha watu wa Mungu katika kipindi ambacho malaika wa Ufunuo kumi na nane anaposhuka, kwa kuwa alipochukuliwa hadi patakatifu pa mbinguni, alisikia maserafi wakitangaza: “Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi; dunia yote imejaa utukufu wake.” Isaya, kama ilivyo kwa Yohana katika Ufunuo, anawakilisha watu wa Mungu wanaotangaza ujumbe wa onyo la mwisho. Yohana aliwaita watu wa Mungu “masalia” na Isaya aliwataja kuwa “sehemu ya kumi,” au zaka. Shina la neno katika Kiebrania linamaanisha “kutoa zaka.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Swali la kinabii la "hata lini?" alilouliza Isaya linaulizwa mara kwa mara katika neno la Mungu (na kwa ufupi, jibu la swali la "hata lini?" ni kwamba linaashiria kuwasili kwa sheria ya kitaifa ya Jumapili nchini Marekani.) Kulingana na Ellen White, wakati huo "uasi wa kitaifa utafuatiwa na maangamizi ya kitaifa," na kulingana na Isaya ni wakati "miji itaharibika bila mkaaji, na nyumba bila mtu, na nchi iwe ukiwa kabisa, na Bwana awaondoe watu mbali, na kuwe na mahame mengi katikati ya nchi." "Mahame mengi katikati ya nchi" ni "wengi" wanaoangushwa wakati wa sheria ya Jumapili kulingana na Danieli 11:41. Hawa ndio watu wa Isaya sura ya sita na Mathayo sura ya kumi na tatu walio na macho, lakini hawaoni, na walio na masikio, lakini hawasikii, na pia wale wa Ufunuo sura ya tatu wanaokataa ushauri kwa kanisa la Laodikia.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Naye ataingia pia katika nchi ya uzuri, na nchi nyingi zitashindwa; lakini hawa wataponyoka mkononi mwake, yaani Edomu, na Moabu, na wakuu wa wana wa Amoni. Danieli 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Isaya aliona maono ya Yesu Kristo katika patakatifu Pake, kama vile Yohana alivyoyaona katika Ufunuo. Isaya anawakilisha “sehemu ya kumi” au “zaka” inayorudi na “italiwa” kama mti. Neno la Kiebrania lililotafsiriwa kuwa “kuliwa” linamaanisha kuteketezwa kwa moto. Hata hivyo, “sehemu ya kumi” ina “dutu” ndani yake ambayo moto hauiteketezi. Ni wazi kwamba sehemu tisa za kumi hazikuwa na dutu hiyo? Moto unaoonyeshwa kuwa unakula na kuteketeza mti wa terebinthi na mwaloni ni moto wa Mjumbe wa Agano anayekuja ghafla katika hekalu Lake katika kitabu cha Malaki.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Tazama, nitatuma mjumbe wangu, naye ataandaa njia mbele yangu; na Bwana, mnayemtafuta, atakuja ghafla hekaluni kwake, naam, mjumbe wa agano, mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Lakini ni nani atakayestahimili siku ya kuja kwake? Naye ni nani atakayesimama atakapodhihiri? Maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; Naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itapendeza mbele za Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:1-4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Sehemu ya kumi ya Isaya (ambayo ni zaka) pia ni ile “sadaka katika haki” ya Malaki. Sadaka ya Malaki ni watu wa Mungu, wanaowakilishwa kama “wana wa Lawi” ambao husafishwa kwa moto ili kutoa “sadaka katika haki,” na wale “walioliwa” na moto katika ushuhuda wa Isaya ndio sehemu ya kumi, yaani zaka.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Kwa kadiri ya neema ya Mungu iliyopewa kwangu, kama mjenzi mwerevu, nimeweka msingi, na mwingine anajenga juu yake. Lakini kila mtu na aangalie jinsi anavyojenga juu yake. Kwa maana hakuna mtu awezaye kuweka msingi mwingine kuliko ule uliokwisha kuwekwa, ambao ni Yesu Kristo. Basi, mtu akijenga juu ya msingi huu dhahabu, fedha, vito vya thamani, mbao, nyasi, mabua; kazi ya kila mtu itadhihirishwa; kwa kuwa siku ile itaiweka wazi, kwa sababu itafunuliwa kwa moto; na moto utaijaribu kazi ya kila mtu, ya namna gani ilivyo. 1 Wakorintho 3:10-13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Paulo hapa anatangaza kwamba kazi za kila mtu zitadhihirishwa kwa "moto". Katika Malaki, moto huunguza na kuondoa takataka. Katika Isaya, utakaso wa "kumi" hufanyika "wakati" majani yao yanapopukutika. Majani ni ishara ya dhambi fiche, kujifanya na kujidhani, kama ilivyoshuhudiwa na Adamu na Hawa.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

Ile "sehemu ya kumi" ya Isaya wana kiini ndani yao ambacho hakiwezi kuteketezwa, na hicho kiini ni "mbegu takatifu". Wanaye Kristo ndani yao, tumaini la utukufu. Isaya mwenyewe ni "mbegu takatifu" na pia "sehemu ya kumi" anayoitambulisha. Wote wawili, "mbegu takatifu" na "sehemu ya kumi", wanarudi kutoka hali ya Laodikia hadi hali ya Filadelfia kupitia Ufunuo wa Yesu Kristo katika patakatifu Pake.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Maono ya utukufu wa Mungu yanayomsababisha Isaya kulia kwamba ameangamia, kwamba yeye ni mtu asiye safi na mwenye dhambi anayehitaji msamaha, hutokea katika patakatifu pa mbinguni wakati miti inapopukutisha majani yake. Neno "cast" linamaanisha "kutupa nje", au "kuuangusha" mti. Kuutupwa nje kwa Laodikia kumewakilishwa hapa. "Sehemu ya kumi", yaani mabaki, watapitia "moto" wa kutakasa ulioletwa na Mjumbe wa Agano wa Malaki, hivyo matendo yao ya kibinadamu yatateketezwa kiroho, na kubaki tu "kiini" kisichoweza kuteketezwa ambacho ni "Mbegu Takatifu". Wale wanaokataa kusikia watatupwa kama majani makavu yaliyokufa, au watatapikwa kutoka kinywani mwa Bwana.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Yesu ni Mbegu Takatifu, na mbegu ina DNA yote inayohitajika kuzalisha mmea mzima. Neno la Mungu ni mbegu, na kwa hiyo kutajwa kwa mara ya kwanza kwa jambo fulani katika Neno la Mungu kunabeba taarifa zote zinazohitajika kulifikisha jambo hilo katika ukomavu kamili ndani ya mwamini, likieleweka ipasavyo.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Isaya sura ya sita inabainisha watu ambao hawatasikia katika kipindi ambacho ni LAZIMA usikie ili ubarikiwe kwa ujumbe wa Ufunuo wa Yesu Kristo. Watu ambao Yesu aliwarejelea walikuwa watu waliochaguliwa na Mungu, walikuwa mke Wake, walikuwa watu wa Agano Lake, walikuwa Waisraeli wa kale.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Israeli ya kale, au Israeli ya kwanza, ni kielelezo cha Israeli ya kisasa, yaani Israeli ya mwisho. Watu wa Mungu mwishoni mwa dunia ni Waadventista wa Sabato, watu wake wateule, mke wake, watu wake wa agano, Israeli ya kisasa. Ushuhuda wa historia ya Isaya, ukijumuishwa na historia ya Kristo, unatoa mashahidi wawili wanaothibitisha kwamba mwishoni mwa dunia Uadventista wa Sabato utakuwa katika "hali" ya kupotea na isiyoweza kuokolewa inayowakilishwa katika ujumbe kwa Laodikia.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Kwa hakika, hawa si wasiookoleka, bali ni wasiookoleka tu katika hali yao ya Laodikia, kama alivyokuwa Isaya kabla ya uzoefu wake na kama walivyokuwa Wayahudi katika historia ya Kristo.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Mojawapo ya mambo ambayo mtu wa Laodikia lazima "asikie" ni mfano wa mpanzi. Lazima "asikie" katika mfano huo kwamba Neno la Mungu ni "mbegu", mbegu takatifu. Hilo linapo "sikiwa", basi kuna msingi unaowekwa unaoanza kufungua ujumbe wa siri wa Ufunuo, kwa kuwa ujumbe huo umekitwa katika utambuzi wa kina kwamba Yesu ni Alfa na Omega, wa Kwanza na wa Mwisho, Mwanzo na Mwisho. Kuelewa uhusiano wa mwisho na mwanzo kunajumuisha kuelewa kwamba Yesu ni Neno, naye ni Mbegu.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Hapo mwanzo kulikuwako Neno, na Neno alikuwa pamoja na Mungu, na Neno alikuwa Mungu. Huyo alikuwa hapo mwanzo pamoja na Mungu. Vitu vyote vilifanyika kwa njia yake; wala pasipo yeye hakikufanyika chochote kilichofanyika. Ndani yake kulikuwa na uzima; na huo uzima ulikuwa nuru ya watu. Nayo nuru yaangaza gizani; wala giza halikuishinda. Yohana 1:1-5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Sasa ahadi zilitolewa kwa Ibrahimu na uzao wake. Hasemi, Na kwa wazao, kana kwamba ni wengi; bali kama kwa mmoja, Na kwa uzao wako, ambaye ni Kristo. Wagalatia 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Ili kuelewa uhusiano kati ya mwisho na mwanzo kunahitaji kuelewa "kanuni ya kutajwa kwa mara ya kwanza." Kanuni ya kutajwa kwa mara ya kwanza inaonyesha kwamba mwanzo wa mada ndilo rejeo muhimu zaidi kwa kuwa imo simulizi nzima, maana, kama Neno la Mungu, ni mbegu. Rejeo la mwisho ndilo la pili kwa umuhimu kwa kuwa hapo ndipo vipengele vyote vya simulizi vinafungamanishwa bila kuacha ncha zozote zilizolegea. Lakini marejeo ya katikati ya mada ndiyo yanayoongeza nguvu na uwazi kwa simulizi, na kwa maana hiyo katikati ni muhimu sawasawa na mwanzo au mwisho.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Kuna mengi zaidi ya kushughulikia kuhusu mada hii, lakini tukirudi kwenye kifungu katika Mathayo sura ya kumi na tatu tunaweza kuona kwamba Yesu alitambua makundi mawili ya watu ambao husikia au hawasikii. Anaonyesha kuwa kuna zaidi ya njia moja ya kutosikia, lakini kisha anatamka baraka juu ya wale wanaosikia.

> 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. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Lakini heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, kwa hakika nawaambia kwamba manabii wengi na watu wenye haki walitamani kuona yale mnayoyaona, wala hawakuyaona; na kusikia yale mnayoyasikia, wala hawakuyasikia. Basi, sikieni mfano wa mpanzi. Mathayo 13:16-18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Kwa kinabii, "baraka" hii basi ni baraka ile ile kama ile ya Ufunuo 1:3:

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

> Heri anayesoma, na wale wanaosikia maneno ya unabii huu, na kuyashika yaliyoandikwa humo; kwa maana wakati umekaribia.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Marejeo ya Yesu katika Mathayo 13 kwa Isaya 6, sambamba na maandiko ya Ellen White, yanathibitisha kwamba kuna mambo yanayoonekana na kusikika mwishoni mwa dunia ambayo yalikuwa makubwa sana hivi kwamba watu wengi wenye haki na manabii walitamani kuishi katika kipindi hicho ambacho ujumbe wa mwisho wa onyo ulipaswa kufunuliwa, na kwamba watu wakati huo wangeweza "kuyaona" na "kuyasikia".

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Yohana aliambiwa atie muhuri yale yaliyotamkwa na “Ngurumo Saba” katika sura ya kumi, na katika sura ya ishirini na mbili hutolewa tamko la, “Usizitie muhuri maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia.” Mstari unaofuata unabainisha mwisho wa kipindi cha rehema kwa wanadamu. Kabla tu ya kipindi hicho kufungwa kuna tamko la kuondoa muhuri wa “Ngurumo Saba”, ambalo ndilo fungu la pekee katika kitabu cha Ufunuo lililokuwa limetiwa muhuri wakati huo. Kuhusu “Ngurumo Saba” tunaambiwa kwamba zinawakilisha mwanzo na mwisho wa Uadventista.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> "Nuru maalum iliyotolewa kwa Yohana iliyodhihirishwa katika zile ngurumo saba ilikuwa ufafanuzi wa matukio ambayo yangetukia chini ya ujumbe wa malaika wa kwanza na wa pili. . . ."

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Baada ya hizi ngurumo saba kunena sauti zao, agizo linamjia Yohana kama ilivyokuwa kwa Danieli kuhusu kitabu kidogo: ‘Tia muhuri mambo hayo ambayo ngurumo saba zilinena.’ Haya yanahusu matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wao. The Seventh-day Adventist Bible Commentary, juzuu 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Ngurumo Saba zinawakilisha matukio katika kipindi cha mwanzo wa Uadventista katika historia ya ujumbe wa malaika wa kwanza na wa pili, kuanzia mwaka 1798 hadi tarehe 22 Oktoba 1844, na katika makala hiyo hiyo iliyotajwa hapo juu tunaarifiwa kwamba Ngurumo Saba “zinahusu matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wao.” Historia ya mwanzo ya Uadventista inaonyesha mwisho wa Uadventista, kwa kuwa Yesu Kristo, kama Alfa na Omega, anaweka sahihi yake juu ya historia yote ya Uadventista, kwa kuwa ni historia takatifu kama ilivyokuwa historia ya Israeli ya kale.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Kulingana na Yesu katika Mathayo sura ya kumi na tatu, matukio haya ndiyo yale ambayo manabii walitamani kuyaona, na ambayo wanafunzi walibarikiwa kwa kuyafahamu. Wanafunzi hao wanawakilisha watu wa Mungu katika mwisho wa dunia, ambao wamebarikiwa kwa yale wanayoona na kusikia. Wanachoona na kusikia ni ujumbe wa Ufunuo wa Yesu Kristo, ambao pia unawakilishwa na ujumbe wa Ngurumo Saba, ambazo zinawakilisha historia ya Wamileraiti na historia ya watu mia na arobaini na nne elfu.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Jumbe zote zilizotolewa kuanzia mwaka 1840 hadi 1844 zitiwe msisitizo sasa, kwa kuwa kuna watu wengi ambao wamepoteza mwelekeo. Jumbe hizo zifikishwe katika makanisa yote.

> “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.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White anabainisha historia ambayo Kristo aliitambua kuwa historia ambayo watu wenye haki walitamani kuiona, kama historia ya Wamileraiti kuanzia 1840 hadi 1844, kisha anasema kwamba "ujumbe utakaotolewa hivi karibuni kwa mpango wa Mungu utaongezeka na kuwa sauti kuu." "Sauti kuu" inaashiria onyo la mwisho la malaika wa tatu, na wakati ujumbe huo utakapotolewa, utarudia historia ya mwanzo wa Uadventista. Ujumbe wa onyo la mwisho ndio "ujumbe" ambao "unapaswa kwenda kwa makanisa yote," na "ujumbe wote uliotolewa kuanzia 1840-1844 unapaswa kufanywa wenye nguvu sasa."

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “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.”

Alfa na Omega inaonyesha jinsi mwisho unavyohusiana na mwanzo. Ellen White anasema kwamba "jumbe zinapaswa kwenda kwa makanisa yote," na Yesu alimwambia Yohana, "Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, yale uyaonayo, uyaandike katika kitabu, uyapeleke kwa makanisa saba yaliyo Asia; Efeso, na Smirna, na Pergamo, na Thiatira, na Sardi, na Filadelfia, na Laodikia."

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Ujumbe wa 1840 hadi 1844 ni sehemu ya kile kinachopaswa kutumwa kwa makanisa.

Back to Articles