The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.
Mukanda wa Yowele ulangisha ukutila ukubutulwa kwa mupando wa mivinyo wa kwa Lesa kukacitika mu nkulo ya bune.
The word of the Lord that came to Joel the son of Pethuel.
Izwi rya Mukama ryaje kuri Yoweli mwene Petuweli.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Énu i, ala agbalagba, kí ẹ sì tẹ́tí sí i, gbogbo ẹ̀yin olùgbé ilẹ̀ náà. Ṣé irú èyí ti ṣẹlẹ̀ ní ọjọ́ ayé yín, tàbí ní ọjọ́ àwọn baba yín pẹ̀lú? Ẹ sọ ọ́ fún àwọn ọmọ yín, kí àwọn ọmọ yín sì sọ ọ́ fún àwọn ọmọ wọn, àti àwọn ọmọ wọn fún ìran mìíràn.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Ebi palmerworm wasigahoire ni ebyo locust yarabiriye; kandi ebi locust yasigahoire ni ebyo cankerworm yarabiriye; kandi ebi cankerworm yasigahoire ni ebyo caterpiller yarabiriye.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.
Teruteni, enyi walevi, mkalie; na pigeni yowe, ninyi nyote mnaokunywa divai, kwa sababu ya divai mpya; maana imekatiliwa mbali na vinywa vyenu. Yoeli 1:1–5.
The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.
Mfano wa mabikira kumi ni mfano wa Uadventista, nayo hiyo kuamshwa iliyo katika mfano hutokea ngano na magugu yanapotengwa; hapo ndipo magugu hutambua kwamba “yamekatiliwa mbali” na “divai mpya.” Neno “yamekatiliwa mbali” linawakilisha hatua ya kwanza ya agano la Abramu, ambapo ndama jike, mbuzi jike, na kondoo dume walikatwa vipande viwili katika ibada ya kuthibitisha agano kwa damu. Katika kifungu hicho hicho cha agano, Mungu hutangaza kwamba atawajia watu Wake kwa hukumu katika kizazi cha nne.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Awo amuwulila Abramu nti, Manya ddala nga ezzadde lyo liribeera bannaggwanga mu nsi etali yaabwe, era balibaweereza; era balibabonereza emyaka ebikumi bina. Era eggwanga eryo lye balibaweereza ndirisalira omusango: ate oluvannyuma balivaayo n’obugagga bungi. Naawe oligenda eri bajjajjaabo mu mirembe; oliziikibwa ng’owezezza nnyo emyaka mu bukadde obulungi. Naye mu mulembe ogw’okuna balikomawo wano nate: kubanga obutali butuukirivu bw’Abamoli tebunnatuuka ku kujjula. Olubereberye 15:13–16.
When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.
Khi lời tiên tri được ứng nghiệm vào thế hệ thứ tư, tức là trong thế hệ của Môi-se, Đức Giê-hô-va đã ban bố Mười Điều Răn như một dấu tượng của giao ước giữa Đức Chúa Trời và dân được Ngài chọn. Trong điều răn thứ hai của mười điều luật ấy, ánh sáng về bốn thế hệ của Áp-ram đã được làm cho rạng tỏ hơn.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Engakutendele ekifaananyi ekyole, newaakubadde ekifaananyi ky’ekintu kyonna ekiri mu ggulu waggulu, oba ekiri ku nsi wansi, oba ekiri mu mazzi agali wansi w’ensi: tobivuunamiranga, so tobyaweererezanga: kubanga nze Mukama Katonda wo ndi Katonda wa buggya, ndowooza obutali butuukirivu bwa bakitaabwe ku baana okutuusa ku mirembe egy’okusatu n’egy’okuna egy’abo abankyawa; era ndaga ekisa eri enkumi n’enkumi ez’abo abanjagala, ne bakwata ebiragiro byange. Okuva 20:4–6.
The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”
Abrami ake nṱha dziṋa dza mulanga dza katelwa kha u huliswa ha mvelo ya Mudzimu sa Mudzimu wa tshikhwele. Tshikhwele tshawe tshi vhambedzwa na zwifanyiso zwo bethelelwaho. Kha lushaka lwa vhuṋa lwa Abrami ri dovha ra wana khaṱhulo i aluwaho nga zwiteṅwa. Khaṱhulo yeneyo yo vha i kha lushaka lwe vhathu vha Mudzimu vha vha vhe vhupulini khalwo, na kha vhathu vha Mudzimu, nahone nga murahu ha zwenezwo, Vhaamori vho vha vha tshi ḓo haṱulwa. Abrami u sumbedza maitele a khaṱhulo a aluwaho nga zwiteṅwa ane a thoma nga nnḓu ya Mudzimu a ita mvelaphanḓa nga kha shango, nahone mulayo wa vhuvhili u sumbedza uri maitele a khaṱhulo a kovhekanya vhathu vhoṱhe vha shango nga tshigwada tsha avho vhane vha vhenga Mudzimu, na tshigwada tsha avho vhane vha funa Mudzimu, nga zwenezwo wa imela mulayo wa Swondaha une wa huwelela wa ri, “Arali ni tshi mpfuna, ivhani ni tshi vhulunga milayo yanga.”
In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.
Mungu uuhete wa Itaheho ukwatwa ku Sinai, Mose nawe alolesibwa imico ya Nguluve.
And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
Nuko Yehova abwira Mose ati: “Wibāgire ibisate bibiri by’amabuye bisa n’ibya mbere; nanjye nzandika kuri ibyo bisate amagambo yari ari ku bisate bya mbere, ibyo wamennye. Kandi witegure mu gitondo, maze uzamuke mu gitondo ku musozi wa Sinayi, kandi wiyerekane imbere yanjye aho ku mutwe w’umusozi. Kandi ntihakagire umuntu uzamukana nawe, kandi ntihakagire umuntu ugaragara hose kuri uwo musozi wose; kandi n’amashyo y’intama n’inka ntibikaragirire imbere y’uwo musozi.”
And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Aye akoboa mbadwa ibiri bya mabuye nka biriya bya mbere; Musa aza kubyuka kare mu gitondo, azamuka ku musozi wa Sinayi, nk’uko Uwiteka yari yamutegetse, kandi ajyana mu kuboko kwe ibyo bisate bibiri by’amabuye. Uwiteka amanukira mu gicu, ahagararana na we aho, atangaza izina ry’Uwiteka. Uwiteka anyura imbere ye, aratangaza,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.
OMUKAMA, OMUKAMA Ruhanga, ow’embabazi kandi ow’ekisa, omugumisiriza munonga, kandi omwingi w’obulungi n’amazima; arindira embabazi abantu enkumi n’enkumi, asonyiwa obukozi bw’ebibi n’okwemerera n’ekibi; kandi talirekera na kakye omunyabibi kubura musango; ahanira abaana olw’obukozi bw’ebibi bwa baise, n’abaana b’abaana babo, okutuuka ku mirembe ey’okusatu n’ey’okuna.
And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.
Mose akasele, akiinamisha kichwa chake hata nchi, akaabudu. Akasema, Ikiwa sasa nimeona neema machoni pako, Ee Bwana, nakusihi, Bwana wangu na aende katikati yetu; kwa maana watu hawa ni watu wenye shingo ngumu; usamehe uovu wetu na dhambi yetu, ukatufanye kuwa urithi wako. Kutoka 34:1–9.
The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.
دەستپێدانی دووەمی یاسا لەگەڵ نەخشەی پێشەنگی 1850 هاوتەریب دەبێت. تەختەکانی یەکەم شکێندرابوون، و تەختەی یەکەم هەڵەیەکی لە ژمارەکاندا هەبوو. ئیسرائیلی کۆن لەو کاتەدا کراونە سپاردەدارانەکانی یاسا، و ئیسرائیلی نوێژ لەو کاتەدا کراونە سپاردەدارانەکانی یاسای خودا و یاساکانی وشەی پێغەمبەرانەی خودا. کاتێک دوو تەختەکە بۆ یەکەم جار ناسێندرابوون، یاخیبوونێکی ڕاستەقینە لە ناو ئۆردوگادا هەبوو، و کاتێک نەخشەی 1850 ناسێندرا، یاخیبوونێکی ڕووحانی لە ناو ئۆردوگادا درووست دەبوو. پێشبینیی ئەبرام دەربارەی نەوەی چوارەم لەلایەن موسا لە نەوەی چوارەمدا تەواو بوو، لەوێی خودا لە نەوەی چوارەمدا لە ڕاستپێوانەی دووەمدا ئاشکراکردنی حوکم فراوانتر کرد. وێنە تاشراوەکان بوونە ساختەیەک بۆ پەرستنی ڕاستەقینەی خودا، و غیرەتی کارەکتەری خودا بە حوکمەکەوە گرێدرا. پاشان موسا شکۆی خودای بینی. ئەو غیرەتی خودای وەک توخمێک لە کارەکتەری خودا بینی، وەک ئەوەی بە “ناوی” خۆی نیشان دراوە، و پەیوەندیی نێوان پەرستەر و گوناهەکانی باوباپیرانیان دەخرێتە ڕوو.
When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.
Kristo alangisapo hekaluni kwa mara ya kwanza, ndipo wanafunzi wakakumbuka ya kwamba bidii ya nyumba Yake ilikuwa imemla. “Bidii” hiyo ndiyo neno “wivu.” Tabia ya Mungu inayoonyesha wivu Wake ndiyo msukumo uliomwongoza Kristo kuisafisha hekalu Lake, nayo sifa hiyo ya kinabii ya ulazima wa kuziungama dhambi hizo za baba zenu baadaye ikawa sehemu ya lazima ya mwito wa toba katika hukumu ya “mara saba” ya Mambo ya Walawi ishirini na sita. “Kizazi cha nne” cha Abramu huendelea kupata uzito mkuu zaidi na zaidi kinapoendelea katika historia ya agano. Kitabu cha Yoeli huwakilisha wakati wa mvua ya masika ya mwisho, itokeayo katika siku za mwisho. Kitabu cha Yoeli huweka wazi ujumbe wake juu ya utangulizi wake wa ujumbe wa vizazi vinne, kama mada iliyorekodiwa katika hatua ya kwanza kabisa ya agano la Abramu la sehemu tatu pamoja na Mungu. Mada hiyo hufikia hitimisho lake katika kitabu cha Yoeli.
Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.
Pahaba han naipamuhian a Tuna a Daga, an Kaban han Katipan iginbutang ha Shilo, diin an maraot ngan waray kinaadman nga hi Eli, an Labaw nga Pari, ngan an iya duha nga mga anak nga lalaki nga mahugaw, iginpapakita nga kabaliskaran han pagtawag kan Samuel. An Shilo magigin usa nga pitad han pagbiyahe han Kaban, nga amo an sagisag han katipan. Katapos magamit an Kaban sugad nga sagisag han pagparaug han mga pader han Jerico, nahimutang ito ha Shilo hin mga upat ka gatos ka tuig, tubtob ha kamatayon ni Eli ngan han iya maraot nga mga anak nga lalaki. Katapos hito, nabihag ito han mga Filisteohanon, ngan ha urhi, han ibinalhin ni David an Kaban ngadto ha Jerusalem, natuman an siyahan nga hulagway han mahimayaon nga pagsulod ngadto ha Jerusalem. An iginpahayag nga katuyoan han pagbalhin han sagisag han katipan ngadto ha Jerusalem amo nga ginpili han Dios nga ibutang an Iya ngaran ha Jerusalem, ngan an Iya ngaran nahiuugnay ha Iya pagkamaihaon, nga nahiuugnay ha Iya mahaihaon nga paghukom ha ikaupat nga katulinan.
At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”
Ku cyagezwe c’Imana c’umunsi w’Imana, Umwami azoshira hejuru ishengero rinesha rikaba hejuru y’imisozi yose n’imigunga yose, kandi abanyamahanga bazovuga bati: “Nimuze, tugende ku nzu y’Imana.”
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Avo nde viḓa zwine zwa ḓo bvelela maḓuvhani a vhufhelo: thavha ya nḓu ya Murena i ḓo khwaṱhiswa nṱha ha thavha, i ḓo huliswa u fhira zwikwara; nahone tshaka dzoṱhe dzi ḓo elela kha iyo. Vhathu vhanzhi vha ḓo ya vha ri, Iḓani, nahone kha ri gonye thavhani ya Murena, nḓuni ya Mudzimu wa Yakobo; nahone u ḓo ri funza nḓila dzawe, nahone ri ḓo tshimbila kha nḓila dzawe; ngauri mulayo u ḓo bva Tsioni, na ipfi ḽa Murena ḽi tshi bva Yerusalema. Yesaya 2:2, 3.
The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Bulembo bwa Mukalenge bubula kufuma mu Yerusalemi, pamba te ni kuna ko Apondele kutula “zina” lyandi. Kudi Mose, “Mukalenge wakatulukila mu likumbi, eme hamwe na yandi kuna, e pakashimikila zina lya Mukalenge. E Mukalenge wapitila ku meso andi, e pakashimikila,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.
Bwana, Bwana Mungu, mwenye rehema na neema, si mwepesi wa hasira, naye ni mwingi wa wema na kweli; aihifadhie maelfu rehema, akisamehe uovu na kosa na dhambi; wala hatawaacha wenye hatia bila kuadhibiwa kamwe; akiileta adhabu ya uovu wa baba juu ya watoto, na juu ya watoto wa watoto, hata kizazi cha tatu na cha nne. Kutoka 34:6, 7.
His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.
“Исеми” — Уның холкы, ә Алланың холкы гаять катлаулы да, гаять гади дә. Аллаһы — мәхәббәт; бу Аның холкын камил рәвештә, әмма гади итеп белдерә. Ибраһимга бирелгән килешүдәге “хөкемнең дүртенче буыны” турындагы хакыйкать, икенче әмернең дүртенче буынга кагылышлы өстәмә нуры белән “юл өстенә юл” киңәйтелде. Аннары Мусаның тәҗрибәсе дүртенче буынның Аллаһының холкы белән бәйләнеше турындагы нурны киңәйтә, Аның көнләшүе турындагы нурны өстәп. Илһам холыкны “берләшкән уйлар һәм хисләр” дип билгеләде, әмма илһам шулай ук безгә безнең уйларыбыз Алланың уйлары кебек түгел икәнен хәбәр итте. Аның холкы — берләшкән уйлары һәм хисләре, һәм Аның холкында безнең гади кеше уйларыбыз һәм хисләребездән күпкә ары узган шулкадәр күп яклар бар ки, аерма шунда: Аның уйлары җиргә карата күкләр никадәр югары булса, шулкадәр югары.
For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.
“Nakakatonka yami kuli nakakatonka yenu ne, kabili inshila shandi shili nshila shenu iyo,” efyo asosa Yehova. “Pantu nge fyo imyulu yakwelela pano isonde, efyo inshila shandi shafulisha ukukwela pa nshila shenu, ne nakakatonka yandi pa nakakatonka yenu.” Esaya 55:8, 9.
So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?
Basi, hano haliwazo la kibinadamu la kutafakari; ikiwa tabia ya Mungu inawakilishwa na jina Lake, basi kila udhihirisho wa jina la Mungu ni udhihirisho wa tabia Yake. Simba wa kabila la Yuda hulitia muhuri na kulifunua Neno Lake la kinabii, Palmoni ndiye Mhesabu wa Ajabu wa Siri, ambaye pia ndiye Shina litokalo katika nchi kavu, na pia kichaka kiwakacho moto, nguzo ya moto, malaika mkuu Mikaeli, na kadhalika, na kadhalika. Sifa za tabia ya Mungu kama zinavyowakilishwa na majina Yake mbalimbali hazina mwisho. “Wazo la kibinadamu la kutafakari” ni hili. Pamoja na maonyesho yote mbalimbali ya tabia ya Mungu yanayojulikana kuwapo, ni nini umuhimu wake—kwamba katika hatua ya kwanza kabisa ya agano katika mchakato wa agano wa sehemu tatu pamoja na Abramu—“hukumu ya kizazi cha nne” ndiyo tamko la msingi katika agano—linaloakisi jina Lake?
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Awo alandile ku-Abramu wathi, “Yazi ngokuqinisekileyo ukuba inzala yakho iya kuba ngumphambukeli ezweni elingelolayo, ibe iya kubakhonza; bona ke baya kuyicinezela iminyaka emakhulu mane. Kananjalo olo hlanga, abaya kulukhonza, ndiya kulugweba; emveni koko baya kuphuma benobutyebi obukhulu. Ke wena uya kuya kooyihlo ngoxolo; uya kungcwatywa useluphaleni olulungileyo. Kodwa kwisizukulwana sesine baya kubuya apha kwakhona; kuba ubugwenxa bama-Amori abukazaliseki.” Genesis 15:13–16.
The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.
Tabiata Xwedê wekî dadwerê mirovan û neteweyan, ji mirovan re demeke ceribandinê dihêle ku bi çar nifşan tê nîşandan. Xwedê dadwer e, Ew dilovan e, Ew sebrdar e, û Ew dadweriya mirovan û neteweyan di nifşa çaremîn de digihîne encamê. Di peymana Wî bi gelê hilbijartî re, daxuyaniya bingehîn a Xwedê, dadweriya nifşa çaremîn jî dihewîne. Wekî ku peyama firîşteya yekem hemû taybetmendiyên her yek ji peyamên sê firîşteyên cuda di xwe de dihewîne, wusa jî gava yekem a peymana Abrame taybetmendiyên tevahiya peymana sê-alî di xwe de dihewîne. Navê Xwedê ew e ku Ew dadwerê dilovan e, yê ku di nifşa çaremîn de dadwerî dike. Her gaveke din di dîroka peymanê ya gelê hilbijartî de, li ser wê bingehê ava dibe.
When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.
Bwakurya igitabo ca Yoweli gishyizwe ku gukanguka kw’Ijwi ryo mu Gicugu muri umurongo wa gatanu, kandi “vino nshasha” “igacibwa” ku minwa yabo, intangiriro y’ukwo gutandukanywa kwa nyuma kw’isezerano kw’abantu b’isezerano batoranijwe ni ubutumwa bw’ishimikiro bw’isezerano bugaragaza ubugarariji bw’abantu b’isezerano, hanyuma “bagacibwa,” nk’ikintu gishitswa mu runganwe rwa kane. “Baracibwa,” kubera ko batahatahuye ubutumwa bw’ishimikiro bw’isezerano.
That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.
Meseji yā msingi ya agano iliyo katika aya nne za Mwanzo kumi na tano ndiyo fimbo ya kupimia—mstari wa hukumu unaotumiwa wakati ujumbe wa jiwe la pembeni wa agano unapowasilishwa kama “divai mpya” katika siku za mwisho. Uzito unaohusishwa na kuamshwa kwa walevi wa Efraimu, wakati “divai mpya” “imekatiliwa mbali,” hueleweka kwa kweli tu—unapowekwa ndani ya muktadha wa tangazo la hukumu dhidi ya kizazi cha mwisho cha nne cha watu wateule waasi, katika kipindi cha kujaribiwa cha mvua ya mwisho.
In Genesis seventeen, we find the second step of the threefold covenant with Abraham:
Mwa Kitabu kya Mwanzo ikumi na saba, tukwata hatua ya pili ya agano la namna tatu na Ibrahimu:
And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;
Na Mungu akamwambia Ibrahimu, Basi utalishika agano langu, wewe na uzao wako baada yako katika vizazi vyao. Hili ndilo agano langu, mtakalolishika, kati ya mimi na ninyi na uzao wako baada yako;
Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.
Mwanaume kila mmoja miongoni mwenu atatahiriwa. Nanyi mtaitahiri nyama ya govi lenu; nayo itakuwa ishara ya agano kati yangu na ninyi. Na mwenye umri wa siku nane atatahiriwa miongoni mwenu, kila mtoto wa kiume katika vizazi vyenu, yeye aliyezaliwa nyumbani, au alinunuliwa kwa fedha kutoka kwa mgeni yeyote, ambaye si wa uzao wako. Aliyezaliwa nyumbani mwako, na yeye aliyenunuliwa kwa fedha yako, hana budi kutahiriwa; na agano langu litakuwa katika miili yenu kuwa agano la milele. Na mtoto wa kiume asiyetahiriwa, ambaye nyama ya govi lake haikutahiriwa, nafsi hiyo itakatiliwa mbali na watu wake; amevunja agano langu. Mwanzo 17:9–14.
The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.
Hatua ya pili yatoa ushahidi wa pili kwa ishara ya “kukatiliwa mbali.” Neno linalotafsiriwa kuwa “kukatiliwa mbali” lapata chimbuko lake katika wanyama ambao Abramu alikata vipande viwili katika sura ya kumi na tano; na katika kifungu hicho, yeyote asiye tahiriwa atakuwa “amekatiliwa mbali” na agano. Tohara ilibadilishwa na ubatizo katika historia ya agano, mahali ambapo Kristo alikuwa akithibitisha kweli hizi hizi; na kwa sababu hii, Yeye, akiwa kielelezo chetu, alifufuliwa siku ya nane.
That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.
Alama hiyo ilipaswa kutimizwa siku ya nane, kama ilivyowakilishwa na roho nane ndani ya safina. Ni katika hatua ya pili ndipo jaribio la kuona linawakilishwa, kama vile Israeli walivyochagua kati ya manabii wa Yezebeli na Eliya kabla ya hukumu iliyotekelezwa na Eliya, au jinsi sura za Danieli, Shadraki, Meshaki, na Abednego zilivyoonekana kuwa nzuri zaidi na nono zaidi kuliko za wale waliokula chakula cha mfalme; jaribio la pili ni la kuona. Tohara ni ishara ya uzima, na roho wale nane juu ya safina wanawakilisha wale walioishi, kinyume cha wale waliokufa.
In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.
Ku ndondomeko ya mbiri ya Khristu, pamene chizindikiro cha pangano chinasamukira ku ubatizo, mtumwi Paulo anagwiritsa ntchito mbiri yeniyeni ya pangano ya mavesi awa kusonyeza kusintha kwakukulu mu mbiri ya pangano. Anagwiritsa ntchito thupi limene limadulidwa pa mdulidwe, monga chizindikiro cha munthu poyerekezera ndi umulungu, ndiponso monga chizindikiro cha chikhalidwe chotsika cha munthu poyerekezera ndi chikhalidwe chake chapamwamba. Paulo anaphunzitsa ophunzira ake pogwiritsa ntchito Mawu aulosi a Mulungu, ndipo cholinga chake monga “amene anasankhidwa,” (monga momwe dzina lake Saulo limatanthauzira) chinali kuzindikiritsa kusintha kwakukulu mu mbiri ya pangano komwe kunkaimiridwa ndi kusamuka kuchokera ku Israyeli weniweni kupita ku Israyeli wauzimu monga anthu a pangano a Mulungu. Pokwaniritsa ntchito imene anapatsidwa, anapereka uthenga wake waulosi m’chimango cha mbiri ya pangano.
Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.
Mbubyu 17 imariye intambwe ya kabiri mu ntambwe eshatu z’ishingiro z’isezerano, zibona isohozwa ryazo rya omega mu bamarayika batatu bo mu Ibyahishuwe 14. Intambwe ya kabiri igereranywa n’ikimenyetso cyo gukebwa, kigereranya ikimenyetso cy’Imana kiri ku bihumbi ijana na mirongo ine na bine, ari bo ibendera, rikaba rihagarariye ikigeragezo kigaragara. Abamarayika batatu ni bo omega y’isezerano rya alpha rya Aburahamu. Intambwe ya gatatu kuri Aburahamu yari igice cya 22.
And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.
Ne mũndũra wa Bwana akiĩra Iburahimu oimire igũrũ rĩa igũrũ rĩa keerĩ, akĩuga atĩrĩ, Nĩ niĩ mwene ndeehĩtie, uguo nĩguo Bwana ekuuga, tondũ nĩwĩkĩte ũndũ ũyũ, na ndũgĩkĩra mũriũ waku, mũriũ waku ũcio wa ũmwe: atĩrĩ, kũgũthaithania ndĩgũgũthaithania, na kũingĩhĩria ndĩgũkũingĩhĩria rũciaro rwaku ta nyenyeri cia igũrũ, na ta mĩthanga ĩrĩa ĩrĩ mũtĩĩ-inĩ wa iria; na rũciaro rwaku rũgaatwara ihingo rĩa thũ ciaruo; na mataifa mothe ma thĩ magaaheeo thaayũ thĩinĩ wa rũciaro rwaku; tondũ nĩwathikĩrĩirie mũgambo wakwa. Kĩambĩrĩria 22:15–18.
Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.
Omushorongo gw’okubanza ogw’ekitabo gura, “Awo olw’ebintu ebyo, Ruhanga yaagezaho Abrahamu, kandi yaamugambira ati, Abrahamu: na we yaagarukamu ati, Reeba, ndi hano.” Ruhanga yaagezaho Abrahamu, bityo naayoreka ekiigezo eky’aha mperu, mbere y’okugamba okw’endaagaano okw’okushaatu. Abrahamu ku yaarabiire omu kiigezo ekyo, obwo emishorongo ena ey’aha mperu ey’endaagaano ya Abrahamu ey’emirundi eshaatu yaateerwaho. Ahakuba Abrahamu “yagondera” eiraka rya Ruhanga, eriri omu kicweka eki nk’eiraka rye “ery’endaagaano,” Abrahamu akaba naija kuheebwa omugisha nk’ise w’amahanga. Malayika ow’okushaatu ni ekiigezo, ekyo, nka Abrahamu, kirikushushanya ekiigezo ekirikwoleka emico; kandi emico esigikirire aha kumanya oba noikiriza Ruhanga, nk’oku Abrahamu yaamwikirize, nari hatari. Abo abaraba omu kiigezo, nk’oku Abrahamu yaarabiiremu, nibo balikozesibwa kukungaaniriza amahanga goona ag’ensi. Emishorongo ikumi na mushanju, eri omu bicweka bishatu, neeyoreka endaagaano hagati ya Ruhanga n’abantu abatoorainwe; kandi omu kukikora, neeyoreka alufa y’ebyafaayo by’endaagaano y’abantu abatoorainwe, kandi omu kukikora, emishorongo egyo neeyongera na yo kworeka omega y’ebyafaayo by’endaagaano nk’oku kirikushushanyizibwa omu kuhimbisibwa kw’ekikumi kimwe na makumi ana na bana.
How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.
Bangaki miongoni mwetu ambao wangenunua nyumba, au gari, pasipo kwanza kuchunguza masharti ya mkataba? Ni Waadventista Wasabato wangapi wa Laodikia wanaojua kwamba sharti la kwanza kabisa la mkataba wao wa agano na Mungu ni kwamba Mungu hujitambulisha kuwa Yeye ndiye Mungu mwenye rehema ambaye hupitisha hukumu katika kizazi cha nne? Jambo la kusikitisha ni kwamba hawazijui kweli za msingi za historia ya Wamileriti, wala hawazijui kweli za msingi za uhusiano wao wa agano wanaoukiri, na kwa sababu hii wao, kama Israeli wa kale, hawaijui wakati wa kujiliwa kwao. Hitimisho la kipindi hicho cha kujiliwa, kilichoanza katika 9/11, ni wakati wanapoamshwa usiku wa manane ndipo watambue tu kwamba wamekatiliwa mbali.
We will continue in the next article.
Tutakomeza katika makala inayofuata.
“On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.
“Mbeyi ya 18 ya Apelɛ, mikolo mibale nsima ya emoniseli ya bandako oyo ezalaki kokwea koleka liboso na ngai, nakendaki kokokisa mobeko moko na Lingomba ya Carr Street, na Los Angeles. Wana tozalaki kopusana pene na lingomba, toyokaki bana oyo batekaka bazulunalo bazalaki koganga ete: ‘San Francisco ebebisami na koningana ya mabele!’ Na motema moko ya kilo, natángaki sango ya liboso oyo babimisaki nokinoki na ntina na likama wana ya nsomo.”
“Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.
“Amaviki abiri nyuma yaho, mu rugendo rwacu rwo gutaha, twaciye i San Francisco maze, dukodesheje ingorofani, tumara isaha n’igice tureba ukurimbuka kwatewe muri uwo mujyi ukomeye. Inyubako zari zitekerezwa ko zidashobora kugerwaho n’ibiza zari ziryamye mu matongo. Mu bihe bimwe, inyubako zari zararohamye igice mu butaka. Uwo mujyi watangaga ishusho iteye ubwoba cyane y’uko ubuhanga bw’umuntu budafite ubushobozi bwo kubaka inyubako zirinda umuriro n’imitingito.”
“Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’
“Kupitia nabii Wake Sefania, Bwana anaeleza kwa dhahiri hukumu atakazowaletea watenda maovu: ‘Nitavikomesha kabisa vitu vyote kutoka juu ya nchi, asema Bwana. Nitawaangamiza mwanadamu na mnyama; nitawaangamiza ndege wa mbinguni, na samaki wa baharini, na vitu vya kujikwaza pamoja na waovu; nami nitamkatilia mbali mwanadamu kutoka juu ya nchi, asema Bwana.’”
“‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….
“‘N’ihe gā-eme n’ụbọchị àjà nke Onyenwe anyị, M ga-ata ndị isi, na ụmụ nke eze ahụhụ, na ndị nile yi uwe ndị mba ọzọ. N’ụbọchị ahụ kwa ka M ga-ata ndị nile na-awụli n’elu ọnụ ụzọ ahụhụ, bụ́ ndị na-eji ime ihe ike na aghụghọ jupụta ụlọ ndị nna-ukwu ha…. ”
“‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.
“‘Û wê demê bibe ku ez ê Orşelîmê bi çirayan bigerim, û wan mêran ku li ser durdiyên xwe aram bûne ceza bikim; yên ku di dilê xwe de dibêjin, Xudan ne qencî dike û ne jî xerabiyê dike. Ji ber vê yekê mal û milkê wan dê bibe talan, û xanîyên wan dê bibin viranî: ew ê xanîyan jî ava bikin, lê tê de nemanînin; û ew ê rezan jî biçînin, lê şeraba wan venexwin.
“‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.
“‘Umunsi ukomeye w’Uwiteka uri hafi, uri hafi kandi urihutira cyane, ari wo ijwi ry’umunsi w’Uwiteka: intwari izaririra aho ishaririye. Uwo munsi ni umunsi w’uburakari, umunsi w’amakuba n’akaga, umunsi wo kurimbuka n’ubutayu, umunsi w’umwijima n’icuraburindi, umunsi w’ibicu n’umwijima w’icuraburindi, umunsi w’impanda n’induru yo gutera imidugudu ikikijwe n’inkike, n’iminara miremire. Kandi nzateza abantu amakuba, ku buryo bazagenda nk’impumyi, kuko bakoze ibyaha ku Uwiteka: kandi amaraso yabo azamenwa nk’umukungugu, n’umubiri wabo nk’amase. Feza yabo nta n’izahabu yabo bizabasha kubakiza ku munsi w’uburakari bw’Uwiteka; ahubwo igihugu cyose kizakongorwa n’umuriro w’ishyari rye: kuko azakora kurimbura vuba rwose abatuye bose muri icyo gihugu.’ Zefaniya 1:2, 3, 8–18.
“God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.
“Mungu hawezi kuvumilia kwa muda mrefu zaidi. Tayari hukumu Zake zinaanza kuangukia mahali fulani, na karibuni hasira Yake iliyo dhahiri itasikiwa katika mahali pengine.
“There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.
“Kukakabaho urutonde rw’ibyabaye bizahishura yuko Imana ari yo Mutware w’ibibera byose. Ukuri kuzatangazwa mu mvugo isobanutse neza, idashobora kwibeshywaho. Nkatwe abantu bayo, dukwiriye gutegurira Uwiteka inzira tuyobowe n’Umwuka Wera ufite ubutegetsi busesuye. Ubutumwa bwiza bugomba gutangwa mu butungane bwabwo bwose. Uruzi rw’amazi y’ubugingo rugomba kurushaho kujya rwimbitse kandi rwaguka mu nzira yarwo. Mu mirima yose, hafi n’iyo kure, abantu bazahamagazwa bave ku isuka no mu mirimo isanzwe y’ubucuruzi ihugisha cyane ibitekerezo, kandi bazigishwa bafatanyije n’abagabo b’inararibonye. Uko baziga gukora umurimo mu buryo bugira umumaro, ni ko bazatangaza ukuri bafite imbaraga. Binyuze mu mikorere itangaje cyane y’ubuyobozi bw’ijuru, imisozi y’ingorane izavanwaho ijugunywe mu nyanja. Ubutumwa bufite icyo busobanuye cyane ku batuye isi buzumvwa kandi busobanuke. Abantu bazamenya icyo ukuri ari cyo. Umurimo uzakomeza kujya mbere, ukomeze kujya mbere, kugeza igihe isi yose izaba imaze kuburirwa, maze imperuka ibe.”
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
“Ndziya hi ku ya, loko masiku ma karhi ma hundza, swa ya swi tlhela swi vonaka swinene leswaku ku avanyisa ka Xikwembu ku le misaveni. Hi ndzilo ni ndhambi ni ku tsekatseka ka misava U lemukisa vaaki va misava leyi hi ku tshinela ka yena. Nkarhi wa tshinela lowu xiphiqo lexikulu ematin’wini ya misava xi nga ta be xi fikile, loko ku famba kun’wana ni kun’wana eka mfumo wa Xikwembu ku ta langutiwa hi ku tsakela lokukulu ni ku chava loku nga hlamuselekiki. Hi ku landzelelana hi ku hatlisa ku avanyisa ka Xikwembu ku ta landzelelana—ndzilo ni ndhambi ni ku tsekatseka ka misava, swin’we ni nyimpi ni ku halatiwa ka ngati.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Oo, abantu ma bamanye isikhathi sokuhanjelwa kwabo! Baningi abangakawuzwa okwamanje umyalezo weqiniso ovivinyayo waleli sikhathi. Baningi uMoya kaNkulunkulu asalwa nabo. Isikhathi sezahlulelo zikaNkulunkulu ezibhubhisayo siyisikhathi somusa kulabo abangazange bathole ithuba lokufunda ukuthi liyini iqiniso. INkosi iyakubabheka ngomusa omnene. Inhliziyo yayo yesihe iyathintwa; isandla sayo sisalokhu seluliwe ukuze sisindise, kanti umnyango uvaliwe kulabo ababengafuni ukungena.
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.
«Քրիստոսի ողորմությունը դրսևորվում է Նրա երկայնամտության մեջ։ Նա հետ է պահում Իր դատաստանները՝ սպասելով, որ նախազգուշացման լուրը հնչեցվի բոլորին։ Ո՛հ, եթե մեր ժողովուրդը զգար, ինչպես որ պետք է, իր վրա դրված պատասխանատվությունը՝ աշխարհին ողորմության վերջին լուրը տալու համար, ի՜նչ հրաշալի գործ կկատարվեր»։ Վկայություններ, հատոր 9, 94–97։