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# The Revelation of Jesus Christ - Number Two

Ufunuo wa Yesu Kristo - Nambari ya Pili

Covenant Names

Majina ya Agano

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Nimeweka mambo mengi katika makala zilizotangulia katika jaribio la kuweka baadhi ya vielekezi vya msingi tangu mwanzo. Sasa nitajaribu kuzingatia zaidi mada husika. Asanteni kwa subira yenu.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Tangu mwanzo kabisa Mungu amekuwa akijaribu kuongeza ufahamu wetu kuhusu Yeye ni nani na ni wa namna gani. Katika kazi hiyo amekuwa akitumia mbinu mbalimbali ili kuwasaidia watu kufahamu kile kilichofunuliwa kumhusu, na mojawapo ya mbinu hizo ni matumizi yake ya "majina," yaani majina mengi aliyopewa Mungu katika Maandiko, na pia majina yaliyotolewa kwa wawakilishi Wake teule. Yeye huteua wawakilishi wa uovu na wa wema.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

Ametumia pia mabadiliko ya vipindi miongoni mwa watu Wake wa agano waliochaguliwa ili kukuza uelewa wa tabia Yake hatua kwa hatua katika historia. Kwa hiyo, historia za mabadiliko ya vipindi vya agano, kwa namna mbalimbali, pia zinazungumzia utukuzaji wa ukweli wa tabia na asili Yake.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Tukilichukulia sura ya kwanza ya Ufunuo kama utangulizi na ufunguo wa sura zinazofuata, tunapata kweli kadhaa katika sura ya mwanzo zinazoathiri sehemu iliyobaki ya kitabu. Moja ya kweli hizo inahusu Yesu Kristo ni nani, na si tu kwamba Yeye ni Alfa na Omega. Iwapo kweli imewekwa bayana katika sura ya kwanza ya Ufunuo, bila shaka ni kweli ya sasa inayojaribu kwa kizazi cha mwisho, nacho kizazi cha mwisho ndicho “kizazi teule” kilichotambuliwa na Petro.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Moja ya sifa za tabia ya Kristo ambayo tumekuwa tukiichunguza ni Kristo kubainisha mwanzo kutoka mwisho. Wakati ambapo Kristo alithibitisha agano na wengi kwa juma moja unaashiria mabadiliko ya enzi ya agano kutoka Israeli wa kimwili kwenda Israeli wa kiroho. Mabadiliko ya enzi yanayotambuliwa katika Maandiko, ambayo yote yanaeleza kuongezeka kwa maarifa kuhusu tabia na asili ya Kristo, yalionekana katika Abramu, Isaka, Yakobo, Yusufu, Musa, Kristo, William Miller na wale mia na arobaini na nne elfu. Kuna mstari mwingine wa mabadiliko ya enzi uliowekwa juu ya mstari huo unaotambua enzi saba za kanisa la Mungu, ambazo zinawakilishwa na makanisa saba ya Ufunuo sura ya pili na ya tatu, lakini hatutayagusia bado. Kulikuwa na mabadiliko ya enzi kwa Adamu na Hawa, yanayoakilishwa na kabla ya anguko lao na baada ya anguko lao, na bila shaka pia mabadiliko ya enzi kutoka kabla ya gharika hadi baada ya gharika katika siku za Nuhu. Mistari hii yote huchangia katika nuru tunayoishughulikia, lakini kwa sasa tunalenga juu ya watu teule.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Kristo alipoanza huduma yake mwanzoni mwa wiki ya agano, alibatizwa.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Naye Yesu, alipokwisha kubatizwa, mara akapanda kutoka majini; na tazama, mbingu zikafunguka kwake, naye akaona Roho wa Mungu akishuka kama njiwa, na kutua juu yake; na tazama, sauti kutoka mbinguni ikisema, Huyu ni Mwanangu mpendwa, ninayependezwa naye. Mathayo 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Maneno ya kwanza kabisa ya Mungu, wakati Yesu alipotoka katika maji, na hivyo kuanzisha wiki ya agano, yalikuwa tangazo la Baba kwamba Yesu alikuwa Mwana wa Mungu. Tukielewa "kanuni ya kutajwa kwa mara ya kwanza", ukweli huo una uzito mkubwa. Ikiwa hatuielewi, si sana.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Hapo mwanzo Mungu aliziumba mbingu na nchi. Nayo nchi ilikuwa ukiwa, tena utupu; na giza lilikuwa juu ya uso wa vilindi vya maji. Na Roho ya Mungu alitanda juu ya uso wa maji. Mwanzo 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Kama ilivyo katika Mwanzo, ibada ya upako ina nafsi tatu za Uungu zilizotambuliwa.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Ukweli kwamba Yesu alikuwa Mwana wa Mungu, Mwana wa Daudi na Mwana wa Adamu uliwaudhi Waandishi na Mafarisayo mara kwa mara katika miaka mitatu na nusu iliyofuata. Yesu kwa kinabii alibadilika kutoka Yesu kuwa Yesu Kristo wakati wa ubatizo wake. Yesu alipobatizwa, akawa “Kristo,” ambalo linamaanisha “aliyepakwa mafuta” na ndilo neno “Masihi” kwa Kiebrania. Na bila shaka, Waebrania walitarajia Masihi na walijua angekuwa Mwana wa Daudi. Alipopakwa “mafuta” kuanza miaka mitatu na nusu iliyo takatifu zaidi katika historia ya dunia, alimuona Roho Mtakatifu akishuka na akamsikia Baba yake akisema.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Ilikuwa sherehe ya upako ya kina sana ambamo ujumbe uliotangazwa kumhusu Yeye na kazi Yake ulikuwa kwamba, “Yeye alikuwa Mwana wa Mungu.” Cha kushtua zaidi kwa Wayahudi, si tu kwamba Yeye alikuwa Mwana wa Mungu, bali kwamba alidai kwamba, akiwa Mwana wa Mungu—Yeye alikuwa Mungu kwa kweli. Wayahudi hawakuweza kuvumilia kile walichokiona kuwa dai la kukufuru la namna hiyo! Mtanziko kwa Wayahudi ni mtanziko wa Abrahamu—maana Abrahamu alikuwa baba wa Wayahudi, baba wa agano, na pia ishara ya imani inayohitajika ili kuyazingatia masharti ya agano.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Mfano wa Ibrahimu wa imani inayohitajika ili kuingia katika uhusiano wa agano na Mungu unahitaji kwamba imani yako ijaribiwe. Mtihani wa Ibrahimu, ambao ungeonyesha kama imani yake ilikuwa halisi au ni kudhani tu, ulitegemea kuonyesha ikiwa angemtii Neno la Mungu—hata kama lingeonekana kupingana na Neno la awali la Mungu. Ibrahimu alijua kwamba kutoa dhabihu ya binadamu ni mauaji, na kwamba kulikuwa ni mojawapo ya desturi za kuabudu sanamu za watu wabudu sanamu aliokuwa akiishi miongoni mwao wakati huo. Waandishi na Mafarisayo walijua kutoka katika historia yao ya awali ya agano kwamba Mungu ni Mungu mmoja tu, na pia walijua kwamba Yesu alikuwa akidai kuwa Mungu wa pili. Walikuwa wakitiwa kwenye mtihani wao wa mwisho.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Sikia, Ee Israeli: Bwana Mungu wetu ni Bwana mmoja. Kumbukumbu la Torati 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Katika historia ambamo Musa aliandika aya iliyotangulia, Mungu alikuwa tayari amemwambia Musa kwamba kuanzia wakati huo angejulikana kama Yehova. Si kwamba tena angejulikana tu kama Bwana Mungu Mwenyezi, bali kuanzia wakati huo na kuendelea angejulikana kama Yehova. Katika hiyo hiyo historia ambamo anapanua zaidi uelewa wa tabia yake kama inavyowakilishwa na majina yake, pia anaifahamisha Israeli ya kale kwa uwazi kwamba Mungu ni Mungu mmoja. Je, Wayahudi wa enzi za Kristo walipaswa kufikiri nini?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Baadaye katika huduma yake, ilipofikia kilele chake katika kuingia kwake kwa shangwe Yerusalemu, Wayahudi wameduwazwa tena kwamba Yesu anawaruhusu watoto kuimba sifa zake.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Na makutano waliotangulia na waliofuata walipaza sauti, wakisema, Hosana, Mwana wa Daudi; Amebarikiwa yeye ajaye kwa jina la Bwana; Hosana juu mbinguni. Mathayo 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Sehemu ya wimbo iliyowakasirisha sana Mafarisayo ilikuwa ile iliyomtambulisha Yesu kuwa Mwana wa Daudi na pia kutamka kwamba Mwana wa Daudi ndilo jina la Bwana. Mwanzoni mwa huduma Yake, wakati wa kuingia kwake kwa ushindi, na bila shaka msalabani, mzozo huo ulihusisha taharuki kuhusu jina la Yesu.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Ndipo wakuu wa makuhani wa Wayahudi wakamwambia Pilato, Usiandike, Mfalme wa Wayahudi; bali andika kwamba yeye alisema, Mimi ni Mfalme wa Wayahudi. Yohana 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Bila shaka, ingekuwa kimsingi sahihi kwa Pilato kubadili andiko na kuliandika, "Mimi niko, Mfalme wa Wayahudi," kwa kuwa "Mimi niko" lilikuwa jina ambalo Yesu alijitambulisha nalo mara kwa mara. Bila shaka, kutumia mantiki hiyo iliyopotoka ili kubadili Neno la Mungu, hasa linapokuwa simulizi la msalaba, ni jambo ambalo wanadamu wasingelifanya kamwe, sivyo? Yesu alikuwa "Mfalme wa Wayahudi," lakini pia alikuwa "Mimi niko," hivyo kauli "Mimi niko, Mfalme wa Wayahudi" ni sahihi kwa namna fulani, lakini hilo si hoja kuu.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Tangu mwanzo, katika kipindi chote cha katikati, hadi mwisho wa miaka mitatu na nusu, Jina Lake lilikuwa kiini cha mzozo. Kuna mambo mengi ya kufahamika kuhusu mlolongo wa majina ya agano, lakini hapa ninataka kuonyesha kwamba palikuwa na mtikisiko mwishoni mwa Israeli ya kale, katika kanisa la Wayahudi, uliohusu jina la Kristo. Akiwa Mwana wa Daudi, alikuwa na sifa za kustahili kuwa Masihi; akiwa Mwana wa Mungu (kwa maana ya kwamba pia Yeye ni Mungu), na akiwa Mwana wa Adamu, Yesu aliwaletea watu wateule mtihani mkubwa sana. Mtu huyu angewezaje kudai kuwa Mungu na pia Mwana wa Mungu, ilhali Musa, mwanzoni mwa historia ya agano lao, alikuwa amefafanua wazi kwamba Mungu ni mmoja tu?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Hata hivyo, hilo ndilo lilikuwa kusudi la Kristo kutembea miongoni mwa watu. Mungu alikuwa ndani Yake akiwapatanisha watu na nafsi Yake, naye alikuwa akifanya hivyo kwa kuwaruhusu watu kumwona Yesu, ambaye alifundisha kwa uwazi na moja kwa moja kwamba, ikiwa umemwona Yeye—umemwona Baba. Historia hii inawakilisha mwisho wa Israeli ya kimwili kama watu teule wa Mungu, na tangu mwanzo kulikuwa na mzozo ulio wazi kuhusu Mungu ni nani na ni wa namna gani.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Farao akasema, Ni nani Bwana, nimsikilize sauti yake, niwaache Waisraeli waende? Mimi simjui Bwana, wala sitaacha Waisraeli waende. Kutoka 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Farao anaonyesha si tu ishara ya uasi wa ukanamungu dhidi ya maarifa ya Mungu, bali pia anaonyesha uelewa wa Wamisri kuhusu Mungu wa Ibrahimu. Na mara kwa mara Bwana amesema kwamba matendo yake ya ajabu huko Misri yalikuwa ili kuwawezesha wanadamu kujua yeye ni nani. Historia ya mwanzo wa Israeli wa kimwili kama watu teule wa Mungu inaashiria mwisho.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Katika historia zote mbili kuna ukosefu wa uelewa kuhusu Mungu ni nani na alivyo, jambo linalohusishwa na majina Yake mbalimbali, lakini muhimu zaidi kwa mazingatio yetu ni kwamba historia ya Kristo mwishoni mwa enzi ya Israeli kama watu wateule inaonyesha kwamba sababu kuu iliyowafanya Wayahudi kujikwaa katika kumkubali Masiya wao ilikuwa ni kwamba walijua kuwa Neno la Mungu, mwanzoni mwa historia ya agano lao, lilibainisha kwamba Yeye ni Mungu mmoja. Mtanziko ulioje!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Baada ya hayo hawakuthubutu kumuuliza swali lolote tena. Akawaambia, Wanasemaje kwamba Kristo ni mwana wa Daudi? Na Daudi mwenyewe asema katika kitabu cha Zaburi, Bwana alimwambia Bwana wangu, Keti mkono wangu wa kuume, hata niwafanye adui zako kuwa kiti cha kuwekea miguu yako. Basi, Daudi anamwita Bwana, yeye awezaje kuwa mwanawe? Luka 20:40-44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Hiki ndicho kipindi cha mwisho cha maswali na majibu kwa Wayahudi, kwa maana baada ya mazungumzo hayo, “hawakuthubutu kumwuliza swali lolote tena.” Alikuwa amejibu tu swali la mwisho la huduma yake kwa nyumba iliyopotea (na daima kuna nyumba iliyopotea katika simulizi la kinabii), kisha akaleta suala la jina lake kama “Mwana wa Daudi,” na hivyo kama Masihi. Katika kipindi chote cha miaka mitatu na nusu, mabishano hayo yanahusisha majina yake mbalimbali, yanayowakilisha tabia na asili yake. Jina lake linashughulikiwa mwanzoni, katika ubatizo wake, kisha katika mazungumzo yake ya mwisho na nyumba iliyopotea wakati wa kuingia kwake kwa ushindi na msalabani, pamoja na vifungu vingine katika injili.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> Mafarisayo walikuwa wamezonga karibu na Yesu alipokuwa akijibu swali la mtaalamu wa sheria. Kisha akageuka, akawauliza swali: ‘Mnamfikiriaje Kristo? Ni mwana wa nani?’ Swali hili lilikusudiwa kujaribu imani yao kuhusu Masihi—kuonyesha kama walimwona kuwa ni mtu tu au Mwana wa Mungu. Kwa pamoja wakajibu, ‘Mwana wa Daudi.’ Hiki ndicho cheo ambacho unabii ulikuwa umempa Masihi. Yesu alipoifunua uungu Wake kwa miujiza Yake mikuu, alipowaponya wagonjwa na kuwafufua wafu, watu waliulizana wao kwa wao, ‘Je, huyu si Mwana wa Daudi?’ Yule mwanamke Msirofoinike, Bartimaeus kipofu, na wengine wengi walimlilia msaada, ‘Nihurumie, Bwana, Mwana wa Daudi.’ Mathayo 15:22. Alipokuwa amepanda akiingia Yerusalemu, alipokelewa kwa shangwe ya furaha, ‘Hosana kwa Mwana wa Daudi; Amebarikiwa ajaye kwa jina la Bwana.’ Mathayo 21:9. Na watoto wadogo hekaluni siku hiyo walirudia sifa hiyo ya furaha. Lakini wengi waliomwita Yesu Mwana wa Daudi hawakutambua uungu Wake. Hawakuelewa kwamba Mwana wa Daudi pia ni Mwana wa Mungu.

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> Akijibu kauli kwamba Kristo alikuwa Mwana wa Daudi, Yesu alisema, ‘Basi, je! Daudi amwitaje Bwana kwa Roho [Roho wa uvuvio utokao kwa Mungu], akisema, Bwana alimwambia Bwana wangu, Keti mkono wangu wa kuume, hata niwaweke adui zako chini ya miguu yako? Basi Daudi akimwita Bwana, amekuwa mwanaweje? Wala hakuna mtu aliyeweza kumjibu hata neno, wala tangu siku ile hakuna mtu aliyethubutu kumwuliza tena maswali.’ The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Kupakwa kwake mafuta kama Masihi na mazungumzo yake ya mwisho na wale aliokuja kuwaokoa yalihusu uungu wake, uashiriaji wa majina yake, na bila shaka kanuni ya kutajwa kwa mara ya kwanza. Yesu anamaliza kazi yake ya moja kwa moja kwa ajili ya Wayahudi kwa kutumia historia ya Daudi halisi kufundisha kuhusu Daudi wa kiroho. Kwa nini Daudi ataje kuhusu wakati ambapo Bwana anamwambia Bwana aketi kwenye kiti cha enzi pamoja Naye? Kwa sababu mfalme Daudi wa mwanzo anawakilisha Mfalme Daudi wa kiroho mwishoni. Njia pekee ya kuelewa ipasavyo tamko la mwisho la Yesu kwa nyumba iliyopotea ilikuwa kuweza kutumia kanuni ya kutajwa kwa mara ya kwanza, jambo lisilowezekana ikiwa huijui kanuni hiyo.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Kauli yake ya mwisho kwa nyumba iliyopotea ilihitaji uelewa wa kanuni ya kutajwa kwa mara ya kwanza ili ieleweke. Yesu alimtumia Daudi na mwana wa Daudi kuwasilisha ukweli kwa nyumba iliyopotea kwa ajili ya kauli yake ya mwisho. Maana wao wenyewe walikuwa nyumba ya Daudi. Kwa hiyo Yesu alimchukua baba (Daudi) akamgeuza amwelekee (Mwana wa Daudi), naye pia alimchukua mwana (wa Daudi) akamgeuza amwelekee baba yake (Daudi). Alimgeuza Baba amwelekee mtoto kama ujumbe wa Eliya ulivyotabiriwa kufanya katika "siku za mwisho." Huo ulikuwa ujumbe wake wa mwisho kwa Israeli ya kale halisi, nao ulikuwa ujumbe wa Eliya, kwa kuwa ulitegemea kanuni ya kutajwa kwa mara ya kwanza. Kwa hiyo, kanuni ya kutajwa kwa mara ya kwanza pia inathibitisha ujumbe wa Yesu kuwa ujumbe wa Eliya kwa mujibu wa kanuni yenyewe. Kanuni ya kutajwa kwa mara ya kwanza inadai kwamba ikiwa ujumbe wa Eliya wa Yohana Mbatizaji ulikuwa wa kwanza wa ujumbe wa onyo la mwisho kwa nyumba iliyopotea ya Israeli, basi ujumbe wa mwisho uliowapewa ungekuwa pia ujumbe wa Eliya. Ndivyo ilivyokuwa...

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Kwa kuwa hayo yote yamesemwa, sasa ningetoa hoja kutokana nayo yote inayotegemea kanuni ya kutajwa kwa mara ya kwanza - Alfa na Omega. Kulikuwa na mzozo kuhusu uelewa wa Mungu ni nani na ni wa namna gani mwanzoni mwa Israeli ya kale, uliokuwa kielelezo cha mzozo huohuo mwishoni mwa Israeli ya kale. Mwishoni mwa Israeli ya kale, kazi ya Kristo ilijumuisha kufundisha nyumba iliyopotea ya Israeli Mungu ni nani na ni wa namna gani. Katika historia ya mwisho kulikuwa na upinzani dhidi ya Kristo uliotegemezwa juu ya kweli ya asili iliyowekwa mwanzoni. Israeli ya kiroho ya kisasa itakuwa na sifa zilezile za kinabii katika historia yake.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Mwanzoni mwa Uadventista, wanahistoria wanatuarifu kwamba wafuasi wa Miller waliundwa hasa na watu kutoka madhehebu mawili ya Kikristo: Wametodisti na Christian Connection. Imani za msingi za Umetodisti zilijikita katika kuishi maisha sahihi ya Kikristo. Walikuwa na “mbinu.” Imani ya msingi ya Christian Connection inaweza kufupishwa kama upinzani dhidi ya fundisho la Kikatoliki la Utatu.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Kwa kadiri utafiti wangu umefikia, takriban viongozi wote wa Wamillerite walishikilia fundisho hilo la Christian Connection. Kuna matawi mengi ya Seventh-day Adventist Reform Movement (SDARM) ambayo bado yanashikilia na kuendeleza uelewa wa asili wa Wamillerite kuhusu kupinga Utatu. Kitendawili (na chanzo cha sasa cha utata) kwa wale wanaoshikilia uelewa wa waanzilishi kimekuwa, na daima kitakuwa, jinsi ya kujibu vifungu vingi na mbalimbali ambamo Dada White anapinga moja kwa moja msimamo wa mafundisho wanaounga mkono na kuutangaza.

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> Nimeagizwa kusema, Maoni ya wale wanaotafuta mawazo ya kisayansi ya juu hayapaswi kuaminiwa. Maelezo kama yafuatayo hutolewa: 'Baba ni kama nuru isiyoonekana: Mwana ni kama nuru iliyofanyika mwili; Roho ni nuru iliyoenea kote.' 'Baba ni kama umande, mvuke usioonekana; Mwana ni kama umande uliokusanywa katika umbo la kupendeza; Roho ni kama umande uliodondoka kwenye makao ya uhai.' Uwakilishi mwingine: 'Baba ni kama mvuke usioonekana; Mwana ni kama wingu zito la kijivu; Roho ni mvua iliyoanguka na inayofanya kazi kwa nguvu ya kuburudisha.'

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> Taswira hizi zote za kiroho ni ubatili mtupu. Hazikamiliki, si za kweli. Zinadhoofisha na kupunguza Ukuu ambao hakuna mfano wa kidunia unaoweza kulinganishwa nao. Mungu hawezi kulinganishwa na vitu vilivyoumbwa na mikono yake. Hivi ni vitu vya kidunia tu, vinavyoteseka chini ya laana ya Mungu kwa sababu ya dhambi za mwanadamu. Baba hawezi kuelezwa kwa vitu vya duniani. Baba ndiye ukamilifu wote wa Uungu kimwili, naye haonekani kwa macho ya wanadamu wenye kufa.

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> Mwana ndiye utimilifu wote wa Uungu uliodhihirishwa. Neno la Mungu humtangaza kuwa ‘chapa halisi ya nafsi yake.’ ‘Kwa maana jinsi hii Mungu aliupenda ulimwengu, hata akamtoa Mwanawe wa pekee, ili kila amwaminiye asipotee, bali awe na uzima wa milele.’ Hapa, utu wa Baba unaonyeshwa.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> Mfariji ambaye Kristo aliahidi kumtuma baada ya kupaa kwake mbinguni, ni Roho katika ukamilifu wote wa Uungu, akidhihirisha nguvu ya neema ya kimungu kwa wote wanaompokea na kumwamini Kristo kama Mwokozi wa kibinafsi. Kuna nafsi tatu zilizo hai za Utatu wa mbinguni; kwa jina la hizi nguvu kuu tatu—Baba, Mwana, na Roho Mtakatifu—wale wanaompokea Kristo kwa imani hai hubatizwa, na nguvu hizi zitashirikiana na raia watiifu wa mbinguni katika jitihada zao za kuishi maisha mapya katika Kristo. Ushuhuda Maalum, Mfululizo B, namba 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Kifungu hicho kinatambua "maoni ya wale" waliokuwa wakimfafanua Baba, Mwana na Roho kama "mambo ya dunia." Kisha anasema, "Baba hawezi kufafanuliwa kwa mambo ya dunia." Tambua mambo mawili anayoyasema, ingawa moja linaweza kuonekana kama mgongano. Anatambua maelezo ya uongo ya Uungu yanayobainisha miungu watatu, kama unavyoweza kusema. Ni maelezo ya uongo ya Uungu, lakini hatoi maoni kuhusu ukweli kwamba ufafanuzi wa uongo wa Uungu pia si sahihi kwa sababu una idadi isiyo sahihi ya miungu katika Uungu.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Zingatia pia kwamba anasema kuwa mambo ya duniani hayawezi kutumika kumwelezea Baba. Katika kauli hiyo hiyo, yeye mwenyewe anatumia mambo ya duniani. Ni wanadamu ndio walio na watoto na mama na baba na mashangazi na binamu. Naye Yesu anatwambia kwamba hakutakuwa tena na kuoa wala kuolewa mbinguni, katika dunia iliyofanywa upya, kwa maana tutakuwa kama malaika. Hakuna malaika wa kiume wala wa kike. Istilahi zinazotumiwa na wanadamu kufafanua uhusiano wao wao kwa wao zimetumiwa na Mungu kutufundisha kuhusu asili Yake na tabia Yake, lakini hata "mambo ya duniani" ambayo uvuvio umetumia kuwafundisha wanadamu kuhusu tabia na asili ya Mungu si kamilifu.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Tumeambiwa kwamba, "Kuna nafsi tatu hai za watatu wa mbinguni" ... "Baba, Mwana, na Roho Mtakatifu." Ni chukizo kuambatanisha hisia za uspiritisti za kidunia na nafsi hizi tatu, lakini si chukizo kuambatanisha "jina la hizi nguvu kuu tatu" na ufafanuzi wa kibiblia wa Uungu.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Nabii mwanamke anasema “jina” la nguvu kuu tatu zinazounda Uungu ni Baba, Mwana na Roho Mtakatifu. Kama ilivyo kwa kila kweli ya kibiblia, inapowekwa pamoja mstari juu ya mstari, ushuhuda kamili lazima uwe na kila alama ya njia iliyofunuliwa. Ushuhuda wa manabii unapaswa kuunganishwa. Danieli anampa Kristo jina Palmoni (miongoni mwa majina mengine, lakini hili ni mfano tu). Yohana anamwita Alfa na Omega na Musa anamwita Yehova. Kulingana na Ellen White, jina lake ni Baba, Mwana na Roho Mtakatifu.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> Shetani yuko ... daima akiingiza kwa nguvu mambo bandia—kuwaongoza mbali na ukweli. Udanganyifu wa mwisho kabisa wa Shetani utakuwa kuufanya ushuhuda wa Roho wa Mungu usiwe na athari yoyote. ‘Mahali pasipokuwa na maono, watu huangamia’ (Mithali 29:18). Shetani atafanya kazi kwa ujanja mkubwa, kwa njia mbalimbali na kupitia vyombo mbalimbali, ili kuutikisa uhakika wa watu wa mabaki wa Mungu katika ushuhuda wa kweli.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> "Kutachochewa chuki ya kishetani dhidi ya Ushuhuda. Matendo ya Shetani yatakuwa ya kuyumbisha imani ya makanisa katika huo, kwa sababu hii: Shetani hawezi kuwa na njia iliyo wazi kiasi hicho ya kuleta udanganyifu wake na kuzifunga roho katika upotovu wake ikiwa maonyo na makaripio na mashauri ya Roho wa Mungu yatiliwa maanani." Ujumbe Teule, kitabu cha 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Hoja fupi ya pembeni kutoka kifungu hiki. Yohana amewekwa uhamishoni katika Patmo kwa ajili ya Neno la Mungu na ushuhuda wa Yesu. Kuna walengwa wawili wa ujumbe wa malaika wa tatu: wale walio nje ya Uadventista na wale walio ndani ya Uadventista. Yohana anawakilisha Mwadventista ambaye si tu kwamba anateswa na dunia kwa sababu ya utii wake kwa Biblia, bali pia anateswa kwa sababu ya utii wake kwa maandiko ya Roho ya Unabii. Mateso yanayoelekezwa dhidi ya Roho ya Unabii yanatoka ndani, si kutoka nje.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Hapo mwanzo wa Israeli ya kale, baada ya miaka mia nne huko Misri, wale waliokusudiwa kuwa watu wa agano walioteuliwa hawakuwa tena wakiishika Sabato. Hawakujua tabia wala asili ya Kristo. Walishikilia dhana potofu kuhusu Mungu walizopandikizwa wakiwa utumwani. Mapigo kumi; ukombozi wa Bahari ya Shamu; mana ya mbinguni; patakatifu na vyombo vyake vyote; sherehe takatifu; ua wa nje, Mahali Patakatifu na Patakatifu pa Patakatifu; sheria ya Mungu; Mwamba uliowafuata; maji yaliyotoka katika Mwamba uliowafuata na hata nyoka juu ya fito, vyote vilikusudiwa kuongeza maarifa ya Mungu miongoni mwa watu wake walioteuliwa. Ulikuwa mchakato wa elimu ya hatua kwa hatua. Mchakato huo wa elimu ya hatua kwa hatua uliendelea hadi waandishi “hawakuthubutu kumwuliza maswali zaidi,” ndipo akabainisha somo la mwisho kabisa ambalo wangekuwa nalo katika majadiliano ya wazi pamoja naye, nalo lilihusu jina la Daudi na Kristo ni nani na ni nini.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Mwanzoni mwa Israeli ya kiroho ya kisasa, baada ya miaka 1260 katika Babeli ya kiroho, wale ambao walipaswa kuwa watu walioteuliwa wa agano hawakushika tena Sabato. Hawakujua tabia wala asili ya Kristo. Walishikilia mawazo potofu kumhusu Mungu waliyopandikiziwa walipokuwa utumwani. Historia ya Uadventista, pamoja na alama zake za njia, uasi wa imani, maridhiano na mapambano ya ndani, ilifika hatua katika miaka ya 1880 wakati The Desire of Ages ilipochapishwa. Kilichowekwa wazi katika kitabu hicho, ukurasa wa 671, ni ufahamu kuhusu Uungu ambao umeendelea mbali zaidi ya uelewa uliotoka katika karne ya kumi na nane.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Israeli ya kale ilikumbwa na mzozo mwishoni mwake, uliosababishwa na uelewa mdogo kuhusu Uungu, uliotegemea uelewa waliokuwa nao tangu mwanzo wa historia yao. Ushuhuda wa Yesu unasema, iwe Baba, Mwana au Roho Mtakatifu, wote ni "utimilifu wote wa Uungu kimwili" (Colossians 2:9). Ushuhuda wa Biblia unasema, "Sikiza, Ee Israeli: Bwana Mungu wetu ni Bwana mmoja" (Deuteronomy 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Israeli ya kisasa inashikilia mawazo mbalimbali kuhusu Uungu, na moja tu ndilo sahihi. Mwishoni mwa kipindi cha Israeli ya kisasa Mungu atakamilisha kazi ya kufunua tabia Yake, akifanya hivyo ilhali wakati wa rehema bado upo. Ndivyo alivyowatendea Wayahudi, naye habadiliki kamwe. Ni hakika tutaendelea kukua katika kuelewa asili na tabia ya Mungu katika umilele wote, lakini kumekuwa na mstari wa kinabii wenye makusudi wa ukweli unaodhihirisha juhudi za Mungu za kuwaelimisha watu Wake kumhusu Yeye mwenyewe, na historia hiyo ni sehemu ya elimu anayotaka kufundisha sasa, na taarifa zinazopatikana katika neno la kinabii kuhusu mchakato huo wa elimu zinabainisha mwisho wa mjadala unaolingana na kufungwa kwa mlango wa rehema.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> "Kristo ni Mwana wa Mungu aliyekuwapo kabla ya vyote, anayekuwapo kwa nafsi Yake mwenyewe.... Anapozungumza kuhusu kuwepo Kwake kabla, Kristo anairudisha akili nyuma kupitia enzi zisizohesabika. Anatuhakikishia kwamba hakuwahi kuwapo wakati ambao Hakuwa katika ushirika wa karibu na Mungu wa milele. Yeye, ambaye Wayahudi wakati huo walikuwa wakisikiliza sauti Yake, alikuwa pamoja na Mungu kama mmoja aliyekuzwa pamoja Naye." Signs of the Times, Agosti 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> Alikuwa sawa na Mungu, asiye na kikomo na mwenye uweza wote.... Yeye ni Mwana wa milele, anayekuwepo kwa nafsi yake.

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> Ingawa Neno la Mungu linasema kuhusu ubinadamu wa Kristo alipokuwa duniani, pia linasema kwa uwazi kuhusu uwepo wake wa awali. Neno lilikuwepo kama kiumbe wa kimungu, yaani Mwana wa milele wa Mungu, katika muungano na umoja na Baba yake. Tangu milele alikuwa mpatanishi wa agano, yeye ambaye ndani yake mataifa yote ya dunia, Wayahudi na Wamataifa, wakimkubali, wapate kubarikiwa. ‘Neno lilikuwa kwa Mungu, naye Neno alikuwa Mungu.’ Kabla ya wanadamu au malaika kuumbwa, Neno lilikuwa kwa Mungu, nalo lilikuwa Mungu. Review and Herald, 5 Aprili 1906.

In the passage she quotes from John’s very first words.

Katika kifungu hicho ananukuu maneno ya kwanza kabisa ya John.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Hapo mwanzo kulikuwa Neno, na Neno alikuwa pamoja na Mungu, na Neno alikuwa Mungu. Hilo hilo lilikuwa mwanzoni pamoja na Mungu. Vitu vyote vilifanyika kupitia kwake; wala pasipo yeye hakikufanyika chochote kilichofanyika. Yohana 1:1-3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Hapo mwanzo kulikuwa angalau miungu wawili, maana Yohana amesema, "Neno lilikuwa Mungu na lilikuwa pamoja na Mungu." Katika aya ya kwanza ya kitabu cha Mwanzo, neno la Kiebrania "Elohim" linatafsiriwa kuwa Mungu. Mara nyingi katika neno la Mungu, "Elohim" huwekwa katika muundo wa kisarufi unaoonyesha Mungu mmoja, lakini hata hivyo ni wingi. Yohana anaondoa wazo kwamba "Elohim" katika aya hiyo ni Mungu mmoja kupitia ushuhuda wake wa pili kuhusu jambo hilo. Ushuhuda wake unathibitisha uwepo wa angalau miungu wawili.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Ya kusumbua zaidi kwa wapinga Utatu wanaodai kushikilia Roho ya Unabii ni kwamba hapo mwanzo “Roho ya Mungu alitanda juu ya uso wa maji.” Je, “Roho” aliyekuwa akitanda juu ya maji ni Baba au Mwana, au alikuwa mtu wa tatu wa kundi la watatu wa mbinguni kama Dada White anavyomrejelea? Mistari mitatu ya kwanza katika injili ya Yohana hufuatiwa na maneno haya.

> 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 1:4, 5.

> Ndani yake kulikuwa na uzima; na huo uzima ulikuwa nuru ya watu. Nayo nuru hung'aa gizani; wala giza haliiwezi. Yohana 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Rejea ya nuru na giza iko sambamba kabisa na mwanzo wa Kitabu cha Mwanzo unaosema.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Mungu akasema, Iwe nuru; ikawa nuru. Mungu akaona nuru, ya kuwa ni njema; Mungu akaitenga nuru na giza. Mwanzo 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Tutarejea hivi punde kwenye vifungu hivi viwili sambamba kuhusu nuru, ambayo ndiyo mada katika simulizi la uumbaji linalofuata baada ya utangulizi wa Uungu. Mwanzoni, ukweli wa kwanza unaoshughulikiwa ni muundo au asili ya Uungu. Lakini kifungu hiki hakiishii hadi sura ya pili, aya ya tatu, ambapo tunakuta kwamba maneno matatu ya mwisho katika simulizi la uumbaji yanaanza na herufi tatu za Kiebrania ambazo pamoja zinaunda neno linalotafsiriwa kama “ukweli.”

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Mwanzoni, simulizi la uumbaji linamtambulisha Uungu, kisha linaweka wazi nguvu ya kuumba ya Neno Lake, na hatimaye kifungu hilo linamalizika kwa saini ya kimungu inayowakilisha ukweli, ujumbe wa malaika wa tatu, na jina la Mungu kama linavyowakilishwa na Alfa na Omega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> Na siku ya saba Mungu akamaliza kazi yake aliyokuwa ameifanya; akapumzika siku ya saba kutoka katika kazi yake yote aliyokuwa ameifanya. Naye Mungu akaibariki siku ya saba, akaifanya kuwa takatifu; kwa kuwa katika siku hiyo alipumzika kutoka katika kazi yake yote ambayo Mungu aliiumba na kuifanya. Mwanzo 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Mwisho wa kweli za kwanza zinazofundishwa katika Neno la Mungu ndiyo kilele cha kifungu hicho. Kifungu hicho kinamalizika kwa maneno matatu “Mungu,” “aliumba” na “alifanya,” hivyo kusisitiza mwanzo wa kifungu hicho, na kwa uzito uleule kusisitiza Sabato ya siku ya saba. Sabato bila shaka ni ishara ya uumbaji na alama kati ya Mungu na watu Wake wateule. “Kweli” inawakilishwa katika herufi tatu zinazoanza kila moja ya yale maneno matatu ya mwisho ya uumbaji. Ushuhuda huo unasisitiza jinsi ilivyo muhimu na yenye maana kweli ya Sabato, lakini la kina vilevile ni kwamba zile herufi tatu pia zinawakilisha hatua tatu za ujumbe wa malaika wa kwanza, wa pili na wa tatu. Hivyo, katika kifungu cha kwanza kabisa cha Biblia, Sabato kama ishara ya uwezo wa uumbaji wa Mungu pia inatambuliwa kama suala la jaribio mwishoni mwa wakati. Kitabu cha mwisho katika Biblia kinatoa shahidi wa tatu kuandamana na ushuhuda wa Yohana katika injili yake.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Yohana kwa makanisa saba yaliyoko Asia: Neema na amani kwenu, kutoka kwake yeye aliye, aliyekuwako, na atakayekuja; na kutoka kwa Roho saba walioko mbele ya kiti chake cha enzi; na kutoka kwa Yesu Kristo, shahidi mwaminifu, mzaliwa wa kwanza miongoni mwa wafu, na mkuu wa wafalme wa dunia. Kwake yeye aliyetupenda, akatusafisha kutoka katika dhambi zetu kwa damu yake mwenyewe, na akatufanya kuwa wafalme na makuhani kwa Mungu na Baba yake; kwake kuwe utukufu na mamlaka hata milele na milele. Amina. Tazama, anakuja pamoja na mawingu; na kila jicho litamwona, na hata wale waliomchoma; na koo zote za dunia wataomboleza kwa ajili yake. Naam, Amina. Mimi ni Alfa na Omega, mwanzo na mwisho, asema Bwana, yeye aliye, aliyekuwako, na atakayekuja, Mwenyezi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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. Revelation 1:4–11.

> Mimi Yohana, ambaye pia ni ndugu yenu, na mshirika wenu katika dhiki, na katika ufalme na uvumilivu wa Yesu Kristo, nilikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo. 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, Uyaonayo, yaandike katika kitabu, upeleke kwa makanisa saba yaliyo Asia; Efeso, na Smirna, na Pergamo, na Thiatira, na Sardi, na Filadelfia, na Laodikia. Ufunuo 1:4-11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Mistari mitatu ya kwanza ya sura ya kwanza ya Ufunuo inatambulisha ujumbe wa onyo la mwisho na jinsi ujumbe huo unavyowasilishwa kutoka kwa Mungu kwa wanadamu. Pia inasema kwamba ni Ufunuo wa Yesu Kristo, hivyo ikitofautisha kati ya kitabu cha Ufunuo na kitabu cha Danieli. Kimoja ni unabii, kingine ni ufunuo.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> "Katika Ufunuo vitabu vyote vya Biblia hukutana na kutamatika. Hapa ndipo kikamilisho cha kitabu cha Danieli. Kimoja ni unabii; kingine ni ufunuo. Kitabu kilichotiwa muhuri si Ufunuo, bali ile sehemu ya unabii wa Danieli inayohusu siku za mwisho. Malaika akaagiza, 'Lakini wewe, Ee Danieli, yafunge maneno, na kuutia muhuri kitabu, hata wakati wa mwisho.' Danieli 12:4." Matendo ya Mitume, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Katika Kitabu cha Ufunuo kuna mistari ya unabii inayopaswa kutambuliwa na kuletwa pamoja mstari juu ya mstari. Mistari yote hiyo ya unabii inaishia katika Kitabu cha Ufunuo, lakini kitabu kilichotiwa muhuri hakikuwa Kitabu cha Ufunuo, wala haikuwa tu Kitabu cha Danieli kilichotiwa muhuri, bali kilichotiwa muhuri katika Kitabu cha Danieli kilikuwa "sehemu ile ya unabii wa Danieli inayohusu siku za mwisho."

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

“Siku za mwisho” zinaweza kueleweka kwa maana ya jumla, lakini kuzifahamu kama maneno yaliyoongozwa na Mungu (ambayo ndivyo yalivyo) kunahitaji pia tutathmini iwapo usemi “siku za mwisho” una uashiriaji wa kinabii ulioambatanishwa nao. “Siku za mwisho” ni kipindi maalum katika historia ya kinabii chenye ushahidi mwingi. Natumaini kuweka wazi historia hiyo hivi karibuni. Hasa ni historia ya kuanzia 1798 hadi kufungwa kwa mlango wa rehema. Njia mojawapo ya kulitambua hili ni kwamba katika huduma halisi ya patakatifu kulikuwa na siku moja ya mwaka iliyowakilisha hukumu, nayo ilikuwa Siku ya Upatanisho. Ibada hiyo halisi iliashiria kile ambacho Dada White anakiita Siku ya Upatanisho ya hakika. Siku ya Upatanisho ya kinabii au ya kiroho inawakilisha “siku za mwisho” za wakati wa rehema; inawakilisha kipindi cha hukumu ya mwisho.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Unabii katika Danieli uliotiwa muhuri ulikuwa wa sehemu mbili. Kulikuwa na unabii kuhusu siku za mwisho ambao Wamileraiti walitambua, uliotangaza kufunguliwa kwa hukumu. Sehemu hiyo ya Danieli inawakilishwa na maono ya Mto Ulai ya sura za nane na tisa. Unabii mwingine uliotiwa muhuri katika Danieli unatangaza kufungwa kwa hukumu, na mwisho wa Uadventista, na mwisho wa Marekani, na mwisho wa dunia. Maono hayo yaliwakilishwa na Mto Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> "Nuru ambayo Danieli alipokea kutoka kwa Mungu ilitolewa hasa kwa siku hizi za mwisho. Maono aliyoyaona kando ya mito Ulai na Hiddekel, ile mito mikuu ya Shinar, sasa yamo katika mchakato wa kutimia, na matukio yote yaliyotabiriwa hivi karibuni yatatukia." Ushuhuda kwa Wahudumu, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Maono ya Ulayi yalifunuliwa mwaka 1798 na yanalenga patakatifu pa Mungu na watu wake. Maono ya Hidekeli yalifunuliwa mwaka 1989 wakati ambapo, kama ilivyoelezwa katika Danieli kumi na moja, mstari wa arobaini, nchi zilizowakilisha Umoja wa Kisovyeti wa zamani zilisombwa na upapa na Marekani, nayo yanalenga maadui wa watu wa Mungu. Maono hayo mawili yanatumika kama vile makanisa saba na mihuri saba katika kitabu cha Ufunuo. Moja ni historia ya ndani ya kanisa na jingine ni historia ya nje ya kanisa, na yote mawili yanahusu kipindi chote cha historia na ni "hasa kwa" "siku hizi za mwisho."

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Lakini ingawa tunambiwa kwamba kitabu cha Ufunuo si kile kitabu kilichotiwa muhuri, pia tunambiwa kwamba ni kitabu kilichotiwa muhuri.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> "Ufunuo ni kitabu kilichotiwa muhuri, lakini pia ni kitabu kilichofunguliwa. Kinaandika matukio ya ajabu yatakayofanyika katika siku za mwisho za historia ya dunia hii. Mafundisho ya kitabu hiki ni dhahiri, si ya kifumbo wala yasiyoeleweka. Ndani yake mstari uleule wa unabii umechukuliwa tena kama ilivyo katika kitabu cha Danieli. Baadhi ya unabii Mungu ameurudia, hivyo kuonyesha kwamba unapaswa kupewa umuhimu. Bwana harudii mambo yasiyo na umuhimu mkubwa." Manuscript Releases, juzuu ya 9, uk. 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Kitabu cha Ufunuo kimeondolewa muhuri kwa sababu unabii katika Danieli umeondolewa muhuri, na ile ile mifuatano ya unabii iliyoondolewa muhuri katika Danieli ndiyo hiyo hiyo inayopatikana katika Ufunuo. Kilichokuwa kimetiwa muhuri katika kitabu cha Ufunuo kilikuwa ni sehemu ya Ufunuo inayohusiana hasa na watu wa Mungu katika “siku za mwisho.” Wakati Dada White aliandika kauli hii, “ngurumo saba” wakati huo zilikuwa zimetiliwa muhuri, kwa hiyo akaandika kwamba “ni kitabu kilichotiwa muhuri.” Alisema pia kwamba kitabu cha Danieli kilikuwa “kitabu kilichokuwa kimetiwa muhuri,” akikitaja kwa wakati uliopita. Kwake yeye kilikuwa kimeondolewa muhuri mwaka 1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Kilichotiwa muhuri kuhusu ngurumo saba wakati wa maisha yake hakikuwa tu matukio ya siku za usoni yanayowakilishwa na ngurumo saba, bali hasa kwamba "ngurumo saba" zinawakilisha kuwa mwanzo wa Uadventista unaenda sambamba na mwisho wa Uadventista. "Ngurumo saba" zinafichua kanuni muhimu zaidi ya kinabii inayohitajika ili kuelewa Ufunuo wa Yesu Kristo, huku pia zikifunua sifa ya asili na tabia ya Mungu, kwamba Yeye ndiye mwanzo na mwisho wa vitu vyote. Unabii unaonyesha kwamba kuna maendeleo ya makusudi ya kweli zinazohusiana na asili na tabia ya Mungu.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Yesu, anapowakilishwa kama “Simba wa kabila la Yuda”, anaashiria kazi Anayoitimiza anapofunua ukweli kwa namna ya hatua kwa hatua na kwa utaratibu katika historia. Anautia muhuri neno la kinabii, hadi wakati uliowekwa ambapo linapaswa kueleweka. Anautia muhuri na kuufungua ukweli kwa kusudi la kufundisha. Akiwa Palmoni, Yesu ni Mwenye kuhesabu wa Ajabu, Bwana wa wakati anayedhibiti historia Yake. Akiwa Alfa na Omega, Yeye, miongoni mwa mambo mengine, ni Bwana wa lugha. Akiwa Simba wa kabila la Yuda, ndiye anayedhibiti wakati ambapo ukweli unafunuliwa kwa wanadamu.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Katika Ufunuo sura ya kwanza, baada ya mistari mitatu ya kwanza, Uungu unaonyeshwa kama nafsi tatu tofauti.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Yohana kwa makanisa yale saba yaliyoko Asia: Neema na amani ziwe kwenu,

> from him which is, and which was, and which is to come;

> kutoka kwake yeye aliyeko, aliyekuwako, na atakayekuja;

> and from the seven Spirits which are before his throne;

> na kutoka kwa roho saba walioko mbele ya kiti chake cha enzi;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Na kutoka kwa Yesu Kristo, ambaye ni shahidi mwaminifu, mzaliwa wa kwanza wa waliokufa, na mkuu wa wafalme wa dunia. Ufunuo 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Utangulizi wa kitabu cha mwisho cha Biblia unatuma salamu wazi kwa kanisa la Mungu, na salamu hizo zinamtambulisha Baba, Roho na Mwana. Mwisho wa Neno la Mungu unarudia mwanzo, na kwa kufanya hivyo unasisitiza umuhimu wa ufahamu sahihi wa Uungu. Unafanya hivyo kwa ajili ya wale watakaokuwa Wafiladelfia na watakaounda mia arobaini na nne elfu. Hao ni watu wa agano wa mwisho, ambao wamekuwa wakitolewa kwa mifano katika mtiririko wa historia ya agano. Ushuhuda huo, miongoni mwa kweli nyingine, unaonyesha kwamba Mungu amekuwa akitafuta hatua kwa hatua kuongeza maarifa ya asili na tabia yake katika historia yote ya kinabii.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Alama kubwa zaidi katika Biblia ya ukosefu wa mwanadamu wa kumjua Mungu ilikuwa Farao, aliyewakilisha Misri, ishara ya ulimwengu mzima na hivyo wanadamu wote. Alama hiyo ya njia inaanzisha mchakato mwanzoni mwa Israeli halisi, ambako Mungu alikuwa akitafuta kulifanya jina Lake lijulikane. Mwishoni mwa Israeli halisi, mzozo kuhusu jina la Mungu ulirudiwa. Mwishoni mwa Israeli halisi Yesu aliashiria mwingiliano wake na Wayahudi kwa kuitambua historia ya Daudi na kutumia “kanuni ya kutajwa kwa mara ya kwanza” kuwakilisha tamko la mwisho kuhusu upofu wa Laodikia wa Wayahudi. Hawakuweza kuelewa alichokuwa akisema, kwa kuwa hawakujua kanuni ya Alfa na Omega, wala hawakumjua Alfa na Omega aliyekuwa amesimama mbele yao.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Mwanzoni mwa Israeli wa kiroho, kuna mlingano na mzozo uliowakilishwa kwa mfano katika historia ya Musa. Kadiri Uadventista ulivyosonga kupitia historia ya "siku za mwisho," kumetolewa nafasi nyingi za kuelewa zaidi kuhusu Alfa na Omega, kama ilivyokuwa kwa Israeli ya kale. Kuna wakati ambapo hakutakuwa na maswali zaidi mwishoni mwa Uadventista, kama ilivyokuwa katika siku za Kristo.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Tukirudi katika kifungu cha Ufunuo sura ya kwanza tunaona kwamba neema na amani zimetumwa kutoka kwa Yeye aliyeko, aliyekuwako, na atakayekuja, na pia kutoka kwa Roho saba, na pia kutoka kwa Yesu. Uungu umeonyeshwa kama Yesu, Roho saba, na Yeye aliyeko, aliyekuwako, na atakayekuja, hivyo kutufahamisha kwamba ni Baba ndiye anayemiliki sifa zinazoonyeshwa kama Yeye aliyeko, aliyekuwako, na atakayekuja. Sifa hizi zinaonyesha asili ya milele ya Mungu. Amekuwapo daima, na katika aya ya nane na ya tisa sifa hiyo hiyo inahusishwa waziwazi na Yesu.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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. Revelation 1:8–11.

> Mimi ni Alfa na Omega, mwanzo na mwisho, asema Bwana, aliye, aliyekuwako, na atakayekuja, Mwenyezi. Mimi Yohana, ndugu yenu pia, na mshirika katika dhiki, na katika ufalme na uvumilivu wa Yesu Kristo, nilikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo. Nilikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, Uonacho, kiandike katika kitabu, na ukitume kwa makanisa saba yaliyo katika Asia; kwa Efeso, na kwa Smirna, na kwa Pergamo, na kwa Thiatira, na kwa Sardi, na kwa Filadelfia, na kwa Laodikia. Ufunuo 1:8-11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Wale walio na Biblia inayoandika maneno ya Yesu kwa rangi nyekundu wanajua kwamba katika aya ya nane na ya kumi na moja ndiye Yesu anayesema. Katika aya hizo Yesu anabainisha kwamba ana asili ya milele ileile kama Baba anapojitambulisha kuwa "Bwana, aliyeko, aliyekuwako, na atakayekuja," na pia anaongeza kwamba Yeye ni "Mwenyezi."

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Jambo la kwanza kabisa ambalo Yesu analosema mwanzoni mwa kitabu cha Ufunuo, kitabu kinachotambulisha kwamba ni Ufunuo wa Yesu Kristo, ni kwamba Yeye ni Alfa na Omega, kwamba Yeye pia ni wa milele kama vile Baba alivyo, na kwamba Yeye pia ni Mungu Mwenyezi. Sifa za asili ya Mungu ndizo maneno ya kwanza kabisa katika kitabu cha Ufunuo kutoka kwa Yesu. Sifa hizo ni vikwazo vya moja kwa moja kwa Waadventista ambao bado wanatetea msimamo wa asili kuhusu Uungu. Wanaamini kulikuwa na wakati ambapo Baba alimzaa Mwana Wake.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Mwisho wa kitabu cha Ufunuo unalingana na mwanzo wa kitabu cha Ufunuo.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Marejeo ya Pili hufuata maelezo kuhusu Uungu. Katika sura ya ishirini na mbili tunagundua kwamba mwisho wa kitabu unakubaliana na mwanzo wa kitabu, na aya ya kumi na mbili inalingana na aya ya saba ya sura ya kwanza kwa kutaja Marejeo ya Pili.

> 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. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Na tazama, naja upesi; na ujira wangu u pamoja nami, kumlipa kila mtu sawasawa na matendo yake. Mimi ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Heri wale wazitendao amri zake, ili wapate haki ya mti wa uzima, na waingie mjini kupitia milangoni. Kwa maana nje wako mbwa, na wachawi, na wazinzi, na wauaji, na waabudu sanamu, na kila apendaye na atendaye uongo. Mimi Yesu nimemtuma malaika wangu kuwashuhudia ninyi mambo haya katika makanisa. Mimi ni shina na mzao wa Daudi, na nyota ya asubuhi yenye kung'aa. Na Roho na bibi-arusi husema, Njoo. Naye asikiaye na aseme, Njoo. Naye mwenye kiu na aje. Na ye yote apendaye, na achukue maji ya uzima bure. Ufunuo 22:12-17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Baada ya kurejelea Marejeo ya Pili, Yesu, kama ilivyo katika Ufunuo sura ya kwanza, anajitambulisha kama Alfa na Omega. Kisha anatofautisha kati ya wale watakaosikia na wale ambao hawatasikia kile ambacho Roho alisema kwa makanisa. Anarejelea mchakato wa mawasiliano ulioonyeshwa katika aya ya kwanza hadi ya tatu za sura ya kwanza, kwa kubainisha kwamba alimtuma Gabrieli akiwa na ujumbe kwa Yohana.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Kisha anarudi kwa kauli ya mwisho aliyoitoa kwa Waandishi na Mafarisayo mwishoni mwa Israeli ya kale. Anaunganisha miisho yote miwili ya Israeli halisi na ya kiroho pamoja, kwa kujibu katika kitabu cha Ufunuo kwa wale wa “siku za mwisho” kile ambacho Wayahudi katika “siku zao za mwisho” hawakuweza kukielewa. Anasema kwamba yeye ni shina (mwanzo) na mzao (mwisho) wa Daudi. Hoja ya Daudi na Bwana wake ilikuwa kauli ya mwisho ambayo Yesu aliitoa kwa Wayahudi waliokuwa wakibishana, na inaashiria tangazo la mwisho kwa wale wa siku za mwisho ambao, kulingana na ujumbe kwa kanisa la Filadelfia, wanadai kuwa ni Wayahudi, lakini si Wayahudi.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Tazama, nitawafanya wale wa sinagogi la Shetani, wasemao kwamba ni Wayahudi, na si, bali wanasema uongo; tazama, nitawafanya waje na kusujudu mbele ya miguu yako, wapate kujua ya kuwa nimekupenda. Kwa kuwa umelishika neno la subira yangu, mimi nami nitakulinda na saa ya kujaribiwa, itakayokuja juu ya ulimwengu wote, kujaribu wale wakaao juu ya nchi. Ufunuo 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Wale wanaoabudu miguuni pa watakatifu ni Waadventista wa Laodikia waliotapikwa kutoka kinywani mwa Bwana.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> Unadhani kwamba wale wanaoabudu miguuni pa mtakatifu, (Ufunuo 3:9), mwishowe wataokolewa. Hapa inanibidi nitofautiane nawe; kwa kuwa Mungu alinionyesha kwamba kundi hili lilikuwa la watu waliokiri kuwa Waadventista, waliokuwa wameanguka, na 'wakimsulubisha tena Mwana wa Mungu kwao wenyewe, na kumtia aibu hadharani.' Na katika 'saa ya jaribu,' ambayo bado haijaja, ili kuonyesha tabia ya kweli ya kila mmoja, watajua kwamba wamepotea milele; nao, wakiwa wamelemewa na maumivu makali ya roho, watasujudu miguuni pa mtakatifu. Neno kwa Kundi Dogo, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Kwa mujibu wa Biblia na Roho ya Unabii, wale wanaosujudu mbele ya miguu ya watakatifu ni wanachama wa sinagogi ya Shetani. Wanadai kuwa ni Wayahudi, lakini si Wayahudi. Waadventista wenye haki ndio wanaohutubiwa katika kanisa la Filadelfia. Mia arobaini na nne elfu ni Wafiladelfia, na wale wanaodai kuwa ni Wayahudi ilhali si, ni Walaodikia. Kuna makundi mawili ya watu waaminifu katika “siku za mwisho,” mia arobaini na nne elfu na wale wafia-dini. Kuna makanisa mawili tu kati ya yale saba yasiyo na lawama yoyote. Moja ni Filadelfia, linalowakilisha wale wasiokufa, na jingine ni Smirna, linalowakilisha wafia-dini waaminifu. Wafia-dini na wale wasiokufa, yaani Smirna na Filadelfia, ndiyo makanisa pekee kati ya yale saba ambayo ujumbe waliopokea hauna lawama. Hata hivyo, makanisa yote mawili yalipaswa kushughulika na wale waliodai kuwa ni Wayahudi, lakini hawakuwa. Hivi ndivyo ilivyo, kwa kuwa wote ni wanachama wa kanisa lilelile katika “siku za mwisho” wakikabili hali zilezile; kundi moja limepangiwa kushuhudia kwa damu yao, linalowakilishwa na Musa katika Mlima wa Kubadilika Sura, na kundi lingine linawakilishwa na Eliya ambaye hakufa kamwe.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Na kwa malaika wa kanisa lililo katika Smirna andika; Haya ndiyo asemayo wa kwanza na wa mwisho, aliyekuwa amekufa, naye yu hai; Najua matendo yako, na dhiki yako, na umaskini wako (lakini wewe ni tajiri); tena najua matukano ya wale wasemao kwamba ni Wayahudi, wala si, bali ni mkutano wa Shetani. Usiogope hata mojawapo ya mambo hayo utakayoyateswa nayo; tazama, Ibilisi atawatupa baadhi yenu gerezani, ili mpate kujaribiwa; nanyi mtakuwa na dhiki siku kumi; uwe mwaminifu hata kufa, nami nitakupa taji ya uzima. Ufunuo 2:8-10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Yesu anapoelezea hali mbaya ya kanisa la Smirna, anatoa sifa moja tu anaposema, “lakini wewe u tajiri,” hivyo akiwaweka kinyume na wale wa sinagogi la Shetani ambao si matajiri. Wale katika Ufunuo ambao ni Waadventista na wanaodhani kuwa ni matajiri, ilhali sivyo, ndio wale Wayahudi wasemao kuwa wao ni Wayahudi, na si hivyo—maana wao ni Waadventista Wasabato wa Laodikia.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Mwanzoni mwa Ufunuo, Uungu unaonyeshwa kama nafsi tatu, na mwishoni mwa kitabu cha Ufunuo Yesu na Roho wametajwa moja kwa moja, lakini si Baba. Hilo si tatizo, kwa sababu kanuni ya "mstari juu ya mstari" ikiambatana na ile kwamba cha kwanza kinaonyesha cha mwisho, inadai kwamba Baba atambuliwe katika aya za mwisho za Ufunuo, kwa maana tayari ametambulishwa kuwa yupo katika aya za mwanzo. Si tofauti na Injili ya Yohana sura ya kwanza, ambapo Yohana hamtaja moja kwa moja Roho, lakini Roho anaeleweka kuwapo, kwa kuwa Roho alikuwapo mara ya kwanza kabisa tamko "hapo mwanzo" lilipoandikwa. Ushuhuda wa Injili ya Yohana katika sura ya kwanza unaanza kwa tamko lile lile "hapo mwanzo."

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

"Mwanzo" ni ishara ya kinabii na unapaswa kupimwa kwa kanuni za kinabii, zikiwemo mstari juu ya mstari. Mwanzo wa Musa, ndio mwanzo wa Injili ya Yohana, ndio mwanzo wa kitabu cha Ufunuo na pia ndio mwisho wa Ufunuo. Katika mistari hiyo minne, mara mbili nafsi zote tatu za watatu wa mbinguni hutambulishwa, na katika mstari mmoja (Injili ya Yohana) huenda Roho akawa hayupo, na katika mstari wa nne Baba hayupo, lakini zinapounganishwa, nafsi zote tatu za Kimungu zinawakilishwa katika mistari yote minne.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Kristo alikuja kumdhihirisha Baba, na Roho Mtakatifu alikuja kumdhihirisha Mwana. Wote watatu walitoa dhabihu za milele. Baba aliupenda ulimwengu sana hata akamtoa Yesu, Yesu aliupenda ulimwengu sana kiasi kwamba alikubali kujivika milele mwili wa wale aliowaumba. Ni aina gani ya kutoa inayoakisiwa katika tendo la Muumba kuchagua kuwa sehemu ya uumbaji Wake? Nafsi ya tatu ya Uungu alijitoa mwenyewe, kwa kuwa amekubali nafasi ya kuishi ndani ya kiumbe kilichoumbwa kiitwacho mwanadamu—kwa umilele wote.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Huenda kwa sababu hii ndiko kunakofanya Roho Mtakatifu kuhusishwa mara kwa mara na ishara za watu wa Mungu. Yeye ndiye Nafsi katika Utatu wa Mungu anayekaa pamoja na wanadamu. Kwa hiyo, katika Maandiko, ishara za Roho Mtakatifu mara nyingi huwakilishwa na alama inayomwakilisha yeye pamoja na wanadamu. Hapo mwanzo Roho wa Mungu alitanda juu ya uso wa maji.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Kisha akaniambia, Maji yale uliyoyaona, pale anakokaa yule kahaba, ni watu, na makutano, na mataifa, na lugha. Ufunuo 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Samani pekee katika patakatifu alilolisimamisha Musa ambayo haikuwa na mfano uliobainishwa mahsusi kwa mafundi kuufuata ilikuwa kinara cha taa chenye matawi saba. Kinara hicho kinawakilisha muunganiko wa ubinadamu na uungu. Kwa sababu hii, muundo wa kinara cha taa ndicho kipengele pekee katika patakatifu kilichoachwa kwa mchango wa wanadamu. Mivinara saba ya taa ambayo Kristo anatembea katikati yao inatambulishwa kuwa makanisa saba, lakini kinara hicho kilikuwa kikiwashwa kwa mafuta, yakimwakilisha Roho Mtakatifu, na mitambi ya taa iliyoshikilia mwali wa nuru ilitengenezwa kutokana na mavazi meupe ya kitani ya makuhani yaliyokuwa yametumika, ikiwakilisha haki ya Kristo inayong’aa kama nuru ya ulimwengu. Watu wa Mungu ndio nuru ya ulimwengu, lakini nuru hiyo huwashwa na kudumishwa tu kwa mafuta ya Roho Mtakatifu. Roho Mtakatifu mara nyingi anahusishwa na watu katika maelezo yanayomhusu katika Maandiko.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Na kutoka katika kiti cha enzi kulitoka umeme na ngurumo na sauti; na palikuwa na taa saba za moto zikiwaka mbele ya kiti cha enzi, ambazo ndizo Roho saba za Mungu. Ufunuo 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Hapa, taa saba zimetambuliwa kama "Roho saba za Mungu," lakini tunaambiwa kwamba vinara saba vya taa ndiyo makanisa saba.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Siri ya zile nyota saba ulizoziona katika mkono wangu wa kuume, na vile vinara saba vya dhahabu. Nyota zile saba ni malaika wa makanisa saba; na vile vinara saba ulivyoona ni makanisa saba. Ufunuo 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Vinara saba vya taa ni roho saba, na pia ni kanisa la Mungu.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Nikaona, na tazama, katikati ya kile kiti cha enzi, na wale viumbe hai wanne, na katikati ya wale wazee, alisimama Mwana-Kondoo, kana kwamba amechinjwa, mwenye pembe saba na macho saba, ambayo ndiyo Roho saba za Mungu, zilizotumwa duniani kote. Ufunuo 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Pembe saba na macho saba pia ni Roho Mtakatifu anayemtumwa ulimwenguni kote, na Mkristo anapobatizwa, hutumwa ulimwenguni kote, kwa kuwa alibatizwa kwa jina la Baba, na Mwana, na Roho Mtakatifu. Katika baraka iliyotamkwa juu ya wafia dini wa mgogoro wa sheria ya Jumapili, na wote waliokufa katika imani katika Israeli ya kiroho ya kisasa tangu mwaka 1844, ndiye Roho anayetoa hotuba ya maombolezo katika maziko yao, anaposema, "Naam, wapumzike katika kazi zao," kwa maana alikuwepo pamoja nao wakati wa kazi zao hadi walipoyatoa maisha yao.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Nikasikia sauti kutoka mbinguni ikaniambia, Andika: Heri wafu wanaokufa katika Bwana tangu sasa; Naam, asema Roho, ili wapumzike kutoka katika taabu zao; na matendo yao yanawafuata. Ufunuo 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Tunapozingatia mwisho na mwanzo wa kitabu cha Ufunuo, mwanzo wa Biblia, na mwanzo wa Injili ya Yohana, tunakuta kwamba nafsi zote tatu za Uungu zinawakilishwa; ingawa uwepo wa Baba unatambulika kwa msingi wa matumizi ya kanuni ya “mstari juu ya mstari.” Mwana yupo hapo akijitambulisha kuwa Alfa na Omega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Tukitambua kwamba muungano wa ubinadamu na uungu ni muungano wa Roho Mtakatifu na wanadamu, basi tunaweza kuelewa ni kwa nini ishara za Roho Mtakatifu huambatanishwa na ishara za wanadamu. Kwa mtazamo huu akilini, turejee kwenye vile viwili vya ‘hapo mwanzo’ ambavyo tumekuwa tukivizungumzia mara nyingi.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Hapo mwanzo Mungu aliumba mbingu na nchi. Nchi ilikuwa haina umbo, tena tupu; giza lilikuwa juu ya uso wa vilindi vya maji. Roho ya Mungu alitanda juu ya uso wa maji. Mungu akasema, Iwe nuru; ikawa nuru. Mungu akaiona nuru kuwa njema; Mungu akaitenganisha nuru na giza. Mwanzo 1:1-4.

> 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.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Kwa kutumia mashahidi hawa wawili wa "hapo mwanzo;" Mungu Neno, aliyefanya vitu vyote, pia aliutoa uhai Wake, kwa maana "ndani Yake kulikuwa na uzima," na uzima Wake ulikuwa "nuru" ya wanadamu. "Nuru" ya mwanadamu aliyeumbwa ni haki ya Muumba. Haki ya Muumba ndiyo utambi katika mishumaa katika patakatifu.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Naye alipewa kuvikwa kitani kizuri, safi na nyeupe; kwa maana kile kitani kizuri ni haki ya watakatifu. Ufunuo 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Mafuta yanayolisha utambi yanawakilisha kazi ya Roho Mtakatifu katika maisha ya muumini. Hapo mwanzo dunia ilikuwa gizani na hapakuwa na nuru. Kisha Yesu alitoa uhai wake, ule uhai uliokuwa ndani yake, ili kuwe na nuru kwa wanadamu.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Na wote waishio duniani watamwabudu, wale ambao majina yao hayakuandikwa katika kitabu cha uzima cha Mwanakondoo, aliyechinjwa tangu kuwekwa misingi ya ulimwengu. Ufunuo 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Yesu alipochagua kuwa dhabihu kwa ajili ya wanadamu, alitoa maisha yake ili watu wapate nuru. Kama ilivyo katika vifungu hivi viwili, kila mara nuru inapoletwa, nuru hiyo huzalisha makundi mawili ya waabudu yanayowakilishwa na nuru na giza, wana wa mchana au wana wa usiku.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Lakini ninyi, ndugu, si katika giza, hata siku ile iwakute kama mwizi. Ninyi nyote ni wana wa nuru, na wana wa mchana; sisi si wa usiku, wala wa giza. 1 Wathesalonike 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Tunapotambua uhusiano wa karibu wa milele ambao Roho Mtakatifu anao na wana wa mchana, tunaweza kuelewa kwa nini alama za watoto wa Mungu na za Roho Mtakatifu zimefungamana kwa karibu sana. Katika sehemu ya mwisho ya Ufunuo, tunamwona Yesu kama Alfa na Omega, tunamwona Baba kupitia matumizi ya ‘mstari juu ya mstari’ na Roho Mtakatifu anatoa uwakilishi wake wa mwisho wa kialama kuhusu Yeye mwenyewe, maana watu watakatifu wa Mungu wa zamani walinena walipokuwa wakiongozwa na Roho Mtakatifu. Tamko lake la kwanza kuhusu Yeye mwenyewe katika Mwanzo linamtambulisha akitanda juu ya uso wa maji, au akitenda kazi juu ya wanadamu, na rejeo lake la mwisho juu ya Yeye mwenyewe ni kama ifuatavyo.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Na Roho na bibi arusi wasema, Njoo. Naye asikiaye na aseme, Njoo. Naye mwenye kiu na aje. Na yeyote atakaye, na atwae maji ya uzima bure. Ufunuo 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Tangu mwanzo hadi mwisho Roho Mtakatifu anatambuliwa katika uhusiano na wanadamu, kwa kuwa wana wa mchana wanawakilisha mchanganyiko wa uungu na ubinadamu. Paulo anabainisha, kama vile Isaya, kwamba wanadamu ni vyombo, na vinara vya taa katika patakatifu vilikuwa na vyombo ambamo utambi uliwekwa, na mafuta yalitiririka hadi kwenye vyombo ili kutoa nishati ya kuwaka inayohitajika ili kudhihirisha nuru ambayo ni haki ya Kristo. Sisi ni vyombo vya Roho Mtakatifu, Nafsi ya tatu ya Uungu kama alivyotambulishwa kuanzia mwanzo hadi mwisho wa Neno la Mungu, na kama alivyoainishwa wazi katika maandiko ya Roho wa Unabii.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Katika ujumbe wa malaika wa pili uliotimizwa mwanzoni mwa Uadventista na mwishoni, kuna ujumbe miwili tofauti; mmoja kwa kanisa na mwingine kwa dunia.

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