The parable of the ten virgins illustrates the experience of the Adventist people.
මංගල කථාවේ සඳහන් දස කන්යාවන්ගේ උපමාව, අද්වෙන්තිස්ට් ජනතාවගේ අත්දැකීම නිරූපණය කරයි.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mufananidzo wevasikana gumi waMateo 25 unoratidzawo chiitiko chevanhu veAdventist.” Hondo Huru, 393.
Millerite Adventists fulfilled the parable to the very letter.
Aba-Adventisita bamaMillerite bagcwalisekisa umfanekiso ngomnqopho nangokuphelele kwawo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“මාව බොහෝවිට යොමු කරනු ලබන්නේ කන්යාවන් දසදෙනාගේ උපමාව වෙතය; ඔවුන්ගෙන් පස්දෙනෙක් ප්රඥාවන්තයෝ වූහ, සහ පස්දෙනෙක් මෝඩයෝ වූහ. මෙම උපමාව අකුරින් අකුරටම ඉටු වී ඇතත්, තවද ඉටු වනු ඇත; මන්ද එය මේ කාලයට විශේෂ අදාළත්වයක් ඇති අතර, තෙවන දූතයාගේ පණිවිඩය මෙන්, එය ඉටු වී ඇතත්, කාලයේ අවසානය දක්වා වර්තමාන සත්යය ලෙස තවදුරටත් පවතිනු ඇත.” Review and Herald, August 19, 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Nyaya yekufamba kwengirozi yokutanga inomirira kufamba kwengirozi yechitatu, uye musimboti wokupedzisira womufananidzo uyu ndewokuti kana mhandara dziine mafuta, ayo ari shoko remvura yokunaya yokupedzisira.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Kuli na nyika yi etleleke eka vubihi, eka vuxisi, ni le ka ku kanganyisa, ehansi swinene ka ndzhuti wa rifu,—yi etlele, yi etlele. Hi vamani lava twaka ku vaviseka ka moya leswaku va va pfuxa? Hi rihi rito leri nga va fikelerisaka? Miehleketo ya mina yi yisiwa enkarhini lowu taka loko xikombiso xi ta nyikiwa, ‘Vonani, Mukon’wana wa taka; humani mi ya hlangana na yena.’ Kambe van’wana va ta va va hlwerile ku kuma mafurha yo tlhela va tata timboni ta vona, kutani va ta kuma ku ri endzhaku ka nkarhi leswaku ximilo, lexi yimeleriwaka hi mafurha, a xi hundziseriseki. Mafurha wolawo i ku lulama ka Kriste. Ya yimela ximilo, naswona ximilo a xi hundziseriseki. A ku na munhu loyi a nga xi kumelaka un’wana. Un’wana ni un’wana u fanele ku tikumekela ximilo lexi basisiweke eka xilondza xin’wana ni xin’wana xa xidyoho.” Bible Echo, May 4, 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
“Mafuta” katika mfano huo yanawakilisha “tabia,” na pia “haki ya Kristo.” Tabia iliyotakaswa huzalishwa tu na wale wanaolila Neno la Mungu.
Sanctify them through thy truth: thy word is truth. John 17:17.
Vagcese kubudikidza nechokwadi chenyu; shoko renyu ichokwadi. Johani 17:17.
The “oil” is also the messages of God’s Spirit.
“Mafuta” ariwozve mashoko eMweya waMwari.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.
“Mwari anonyadziswa kana tisingagamuchiri mashoko aanotitumira. Naizvozvo tinoramba mafuta endarama aaida kudurura mumweya yedu, kuti agoziviswa kune vari murima.” Review and Herald, July 20, 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
“තෙල්” යනු ක්රිස්තුස්ගේ ධර්මිෂ්ඨකමේ ශුද්ධිකරන සන්නිධානය ගෙනඑන දෙවියන්වහන්සේගේ වචනයේ පණිවිඩයන්ය. කන්යාවන් දසදෙනාගේ උපමාවෙහි, එය හබක්කුක් දෙවන පරිච්ඡේදයේ අනාවැකියද වන බැවින්, මධ්යරාත්රි හඬන පණිවිඩය—එනම් ක්රිස්තුස්ගේ ධර්මිෂ්ඨකමේ පණිවිඩය—1888 වර්ෂයේ කැරැල්ලෙහි ජෝන්ස් සහ වැග්නර්ගේ පණිවිඩයෙන් නිරූපිත පරිදි, එහි අර්ථයයි.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“ព្រះអម្ចាស់ ក្នុងព្រះមេត្តាករុណាដ៏ធំធេងរបស់ទ្រង់ បានផ្ញើសារដ៏មានតម្លៃបំផុតមួយទៅកាន់ប្រជាជនរបស់ទ្រង់ តាមរយៈអែលឌើរ Waggoner និង Jones។ សារនេះមានគោលបំណងនាំយកព្រះអង្គសង្គ្រោះដែលត្រូវបានលើកតម្កើង ឲ្យលេចមុខច្បាស់ជាងមុននៅចំពោះមុខលោកិយ ព្រមទាំងការបូជារបស់ទ្រង់សម្រាប់អំពើបាបនៃមនុស្សលោកទាំងមូល។ វាបានបង្ហាញអំពីការរាប់ជាសុចរិតដោយសារជំនឿលើអ្នកធានា; វាបានអញ្ជើញប្រជាជនឲ្យទទួលយកសេចក្តីសុចរិតរបស់ព្រះគ្រីស្ទ ដែលត្រូវបានសម្តែងឲ្យឃើញក្នុងការគោរពតាមបទបញ្ញត្តិទាំងអស់របស់ព្រះ។ មនុស្សជាច្រើនបានបាត់បង់ការផ្តោតចិត្តពីព្រះយេស៊ូវ។ ពួកគេត្រូវការឲ្យភ្នែករបស់ពួកគេត្រូវបានបង្វែរទៅកាន់ព្រះបុគ្គលដ៏ទេវភាពរបស់ទ្រង់ គុណសម្បត្តិរបស់ទ្រង់ និងសេចក្តីស្រឡាញ់ដែលមិនប្រែប្រួលរបស់ទ្រង់ចំពោះគ្រួសារមនុស្សជាតិ។ អំណាចទាំងអស់ត្រូវបានប្រគល់ទៅក្នុងព្រះហស្តរបស់ទ្រង់ ដើម្បីឲ្យទ្រង់អាចប្រទានអំណោយដ៏សម្បូរបែបដល់មនុស្ស ដោយប្រគល់អំណោយដ៏មានតម្លៃលើសលប់ គឺសេចក្តីសុចរិតរបស់ទ្រង់ផ្ទាល់ ដល់ភ្នាក់ងារមនុស្សដែលអស់សង្ឃឹម និងអសមត្ថភាព។ នេះគឺជាសារដែលព្រះបានបង្គាប់ឲ្យប្រកាសទៅកាន់លោកិយ។ នេះគឺជាសាររបស់ទេវតាទីបី ដែលត្រូវតែប្រកាសដោយសំឡេងយ៉ាងខ្លាំង ហើយអមដោយការបង្ហូរព្រះវិញ្ញាណរបស់ទ្រង់ក្នុងកម្រិតដ៏ធំធេង។” Testimonies to Ministers, 91.
The message is the message of the latter rain.
Ujumbe huu ni ujumbe wa mvua ya masika ya mwisho.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Mvura yokupedzisira inofanira kudururirwa pamusoro pavanhu vaMwari. Mutumwa ane simba achaburuka achibva kudenga, uye nyika yose ichavhenekerwa nokubwinya kwake.” Review and Herald, April 21, 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
បន្ទាប់ពីទេវតាដ៏មានឫទ្ធានុភាពចុះមកនៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ភ្លៀងចុងក្រោយបានចាប់ផ្តើមធ្លាក់រំលិច ហើយប្រវត្តិសាស្ត្ររបស់ពួកមីឡឺរ៉ាយត៍ ដូចដែលត្រូវបានតំណាងនៅក្នុងប្រស្នានៃព្រហ្មចារីដប់នាក់ និងក្នុង Habakkuk ជំពូកទីពីរ បានចាប់ផ្តើមធ្វើឡើងម្តងទៀត។ នៅពេលនោះហើយដែលប្រជាជនរបស់ព្រះនៅថ្ងៃចុងក្រោយបានបរិភោគសៀវភៅដែលស្ថិតនៅក្នុងដៃរបស់ទេវតា ហើយដោយការធ្វើដូច្នេះ ពួកគេត្រូវបានដឹកនាំឲ្យត្រឡប់ទៅកាន់ផ្លូវបុរាណរបស់យេរេមា ដូច្នេះហើយបានក្លាយជាអ្នកយាមដែលត្រូវផ្លុំត្រែព្រមាន។ ការព្រមានដោយត្រែនោះ គឺជាសាររបស់លាវឌីសេ ដែលអេសាយបានតំណាងថាជាសម្រែកយ៉ាងខ្លាំង។
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Danidzira nesimba, usazvidzora, simudza inzwi rako sehwamanda, uratidze vanhu vangu kudarika kwavo, neimba yaJakobho zvivi zvavo. Isaya 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
Sangano rekugadzirisa rezvengirozi yokutanga neyechitatu rinotanga pa“nguva yokupedzisira.” Panguva iyoyo panova ne“kuwedzera kwezivo” kuchaedza rudzi rwavanhu vanenge vachirarama panguva iyoyo, asi chete pashure pokunge zivo yacho yabudiswa seshoko rakarongeka zviri pamutemo. Mushure maizvozvo shoko iroro rakarongeka zviri pamutemo “rinosimbiswa nesimba”, uye kusimbiswa ikoko kunoratidzwa nokuburuka kwengirozi. Kuburuka kwengirozi kunozivisa gakava raHabhakuki, uye mapoka maviri anotanga kuziva shoko riri iro rechokwadi kana kuti rekunyepedzera remvura yokupedzisira. Ipapo vakatendeka vanova varindi vaMwari vanotanga kuridza shoko reyambiro sehwamanda.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
Ujumbe wa kweli wa tarumbeta umejengwa juu ya nuru iliyowakilishwa kwenye mabamba mawili ya Habakuki. Huo ndio onyo kwa Laodikia, na onyo linalotambulisha dhambi za watu wa Mungu. Mabishano huongezeka hadi kufikia kukatishwa tamaa kwa kwanza, wakati tabaka moja linapokuwa “mkutano wa wenye kubeza,” na walinzi wa kweli wanaitwa warudi katika bidii kwa ajili ya ujumbe waliyokuwa wameidhihirisha hapo awali kabla ya kukatishwa tamaa huko. Waliporudi walinzi, walitambua kwamba walikuwa katika “wakati wa kukawia”, na kwamba ujumbe uliokuwa umeonekana kushindwa, kwa kweli ulikuwa utatimizwa, lakini kwa utaratibu wa Mungu. Ujumbe huo ulikuzwa katika kipindi kifupi cha muda (lakini hata hivyo kipindi cha muda), na ujumbe huo ufikapo unawakilishwa kama ujumbe wa “Kilio cha Usiku wa Manane”, ambao ni kuongezeka tu kwa ujumbe ulioanza kutiwa nguvu malaika aliposhuka.
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Pakusvika kweshoko, kupatsanurwa pakati peavo vakanga vagamuchira chinzvimbo chevachengeti pakuburuka kwengirozi, nevaya vakaramba, kwakazadzikiswa zvizere. Kupatsanurwa ikoko kunoratidza nzvimbo pakanamirwa chisimbiso pamusoro pezana nezviuru makumi mana nezvina, kusati kwadururwa mvura yokupedzisira pasina “kuyerwa” kwakaiswa pamusoro pemvura yokupedzisira yakatanga pakaburuka ngirozi.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
Historia ya Wamileraiti ni kielelezo cha mvua ya masika ya mwisho wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Katika historia hiyo, mjadala wa Habakuki ulijengwa juu ya ujumbe wa kweli na wa uongo wa mvua ya masika ya mwisho. Paulo anatambua kundi moja kuwa ni wale walio na upendo wa kweli, na kundi jingine kuwa ni wale wanaopokea upotovu mkuu kwa kuwa hawana upendo wa kweli, na kwa sababu wameamini “uongo.”
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Kufamba kwechiMillerite kunomiririra kukura kwechokwadi kunowedzera muruzivo nesimba kubva pa“nguva yokuguma,” kuchisvika mberi kusvikira pakudururwa kwoMweya Mutsvene paKudanidzira kwaPakati peusiku. Kufamba kwechiMillerite kwakaratidza zvimwe zviratidzo zvenzira zvakatsanangurika zvinowirirana nezvimwe, zvakadai se“nguva yokuguma,” “kuumbwa zvine mutsindo” kweshoko kunomiririrwa ne“kuwedzera kweruzivo,” “kupiwa simba” kweshoko kunocherechedzwa nengirozi inoburuka, “kuora mwoyo kwokutanga” kunounza mufananidzo wemhandara gumi, kudururwa kwoMweya Mutsvene kunomiririrwa se“Kuchema kwaPakati peusiku,” uyezve “kuora mwoyo kwechipiri” kwokupedzisira, apo suo renguva yehurongwa hwouMwari “rinovharwa” uye rimwe suo renguva yehurongwa hwouMwari “rinovhurwa”.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Mwari akapa shoko reZvakazarurwa 14 nzvimbo yaro mumutsetse wouporofita, uye basa raro harifaniri kumira kusvikira pakuguma kwenhoroondo yenyika ino. Shoko romutumwa wokutanga nerechipiri richiri chokwadi chenguva ino, uye rinofanira kufamba rakafanana neiri rinotevera. Mutumwa wechitatu anozivisa yambiro yake nenzwi guru. ‘Shure kwaizvozvi,’ akadaro Johani, ‘ndakaona mumwe mutumwa achiburuka kudenga, ane simba guru, uye nyika yakavhenekerwa nokubwinya kwake.’ Mukuvhenekerwa uku, chiedza chemashoko ose matatu chakabatanidzwa.” The 1888 Materials, 804.
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Sangano wa vaMillerite, lowu wu fanekisaka minhlangano ya lava dzana rimwe ni makume mune wa mune wa magidi, a wu bohiwe eka vuprofeta bya malembe ya magidi mambirhi na mazana manharhu ni ya makume mabirhi na ntlhanu, ni malembe ya magidi mambirhi na mazana ntlhanu ni makume mambirhi ya Daniyele ndzima ya nhungu, tindzimana ta khume na nharhu ni khume na mune. “Nkarhi wa makumu,” wu fike eku gimeni ka “minkarhi ya nkombo” ya ku hlundzuka ka Xikwembu ehenhla ka mfumo wa le n’walungu wa Israyele. Ku vekiwa hi mfumo ka rungula ra Miller hi 1831, ku fike endzhaku ka malembe ya madzana mambirhi na makume mambirhi endzhaku ka ku humesiwa ka Bibele ya King James.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
“Bambo Miller, kufanana ndi amene anakhudzidwa ndi uthenga uwu m’mayiko ena, poyamba anaganiza kuti akwaniritse ntchito yake mwa kulemba ndi kufalitsa m’manyuzipepala a anthu onse ndi m’mabuku ang’onoang’ono. Iye anayamba kufalitsa maganizo ake mu Vermont Telegraph, pepala la Abaptisti, losindikizidwa ku Brandon, Vt. Izi zinachitika m’chaka cha 1831.” John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Kufamba kwe“nguva yokuguma” kwengirozi yechitatu kwakasvika muna 1989, pakupera kwemakore zana nemakumi maviri nenhanhatu kubva pakupanduka kwa1863. “Zana nemakumi maviri nenhanhatu” chiratidzo che“nguva nomwe.” Kufamba kwose kuri kuviri kwakatanga nokuzadziswa kwe“nguva nomwe.”
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Mharidzo yebato rengirozi yechitatu yakaiswa muchimiro chakarongeka muna 1996, kubudikidza nekugadzirwa kwenhevedzano yezvinyorwa zvaive nemusoro wokuti, Nguva Yokuguma, izvo zvakanga zvabudiswa mumagazini yainzi, Our Firm Foundation. Zvinyorwa izvozvo zvakabudiswa makore mazana maviri namakumi maviri pashure peDeclaration of Independence ya1776. Mharidzo yemabato ose ari maviri yakaiswa muchimiro chakarongeka makore mazana maviri namakumi maviri pashure penhoroondo yakanga yakabatana zvakananga nemharidzo yakasvika pakuguma kwemakore mazana maviri namakumi maviri.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
លេខ “ពីររយម្ភៃ” តំណាងឲ្យទំនាក់ទំនង (តំណភ្ជាប់) រវាង “ប្រាំពីរដង” នៃសេចក្តីព្រះពិរោធរបស់ព្រះប្រឆាំងនឹងនគរខាងត្បូង គឺយូដា ដែលបានចាប់ផ្តើមនៅឆ្នាំ 677 មុន គ.ស. និងការចាប់ផ្តើមនៃរយៈពេលពីរពាន់បីរយឆ្នាំ ក្នុងដានីយ៉ែល ជំពូក 8 ខ 14 នៅឆ្នាំ 457 មុន គ.ស. លេខពីររយម្ភៃភ្ជាប់ទំនាយទាំងពីរនេះចូលគ្នា ហើយទំនាយទាំងពីរនោះត្រូវបានបង្ហាញជាមួយគ្នា នៅក្នុងខគម្ពីរមូលដ្ឋានរបស់អាដվենទីស្ត គឺដានីយ៉ែល ជំពូក 8 ខ 13 និង 14។ នៅក្នុងខទាំងនោះ ព្រះគ្រីស្ទបានណែនាំអង្គទ្រង់ដោយន័យទំនាយថា ជា “បរិសុទ្ធម្នាក់នោះ” ដែលជាការបកប្រែពីពាក្យហេប្រឺ “Palmoni” ដែលមានន័យថា “អ្នករាប់ដ៏អស្ចារ្យ”។
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
Munyori Wehuwandu Anoshamisa anounza zviratidzo zviviri zvinomirira mitsara miviri yechiporofita, mumavhesi maviriwo ayo Sister White anozivisa sedanda repakati reAdventism. Pakutangira panobatanidzwa nechisungo chechiratidzo chemakore mazana maviri nemakumi maviri kusvika panguva yazvinozadzikiswa muna 1844. Habakuki chitsauko chechipiri chinopera nendima yechimakumi maviri, nokudaro zvichiratidza nhamba inoti “mazana maviri nemakumi maviri” nechimwe chirevo naMunyori Wehuwandu Anoshamisa, nokuti ndima iyoyo inoratidza chimiro chikuru cheZuva reKuyananisa rechimiro chaicho rakatanga pazuva iroro.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Asi Ishe ari mutemberi yake tsvene; nyika yose ngainyarare pamberi pake. Habakuki 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Vipindi viwili vya kinabii vinavyowakilisha nguzo kuu ya Uadventista, ambavyo vililetwa moja kwa moja na Mhesabuji wa Ajabu, vimeunganishwa pamoja kwa miaka mia mbili na ishirini; naye Yesu (Mhesabuji wa Ajabu), ambaye daima hutambulisha mwisho wa jambo kwa mwanzo wa jambo, aliweka alama mwisho wake tarehe 22 Oktoba 1844 kwa namba mia mbili na ishirini.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Kufamba kwengirozi yokutanga, sezvakaitawo kufamba kwengirozi yechitatu, kwakatanga pa“nguva yokuguma” (1798 na1989 zvichitevedzana), apo “nguva nomwe” dzaRevhitiko 26 dzinozivikanwa. Chiratidzo chinotevera munhoroondo dzose dziri mbiri chinoratidzirwa nokupera kwemakore mazana maviri namakumi maviri, chiriwo chimiro chouporofita che“nguva nomwe,” nokuti nzvimbo dzokutangira dzezviratidzo zviviri (chazon nemareh) dzinomirira nguva yemakore mazana maviri namakumi maviri inoazvibatanidza pamwe chete.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
Kuumbwa kwa Baibulo la King James mu 1611, kukhazikitsidwa mwalamulo kwa uthenga wa Miller monga unafalitsidwira mu nyuzipepala ya Vermont Telegraph, kuumbidwa kwa Declaration of Independence, ndi kufalitsidwa kwa The Time of the End mu magazini ya Our Firm Foundation, zonsezi zinali zofalitsa. Chiyambi ndi mapeto a nyengo zonse ziwiri za zaka mazana awiri ndi makumi awiri zikuyimira kufalitsa monga chizindikiro cha m'mbiri. Chiwerengero cha “mazana awiri ndi makumi awiri” ndi chizindikiro cha kulumikizana kwa uneneri, ndipo zofalitsa zonse zinayi zalumikizidwa mwa kukhala zofalitsa, komanso ndi uthenga umene ukuyimiridwa monga “kuwonjezeka kwa chidziwitso” m'mbiri zawo zoyenera.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
Bhaibheri ra1611 rinomiririra kuparidzwa kweevhangeri kubva kumatare ekudenga kuenda kuvanhu. Shoko raMiller rakaiswa mukati memamiriro ezviporofita zvenguva, uye machati matsvene maviri aHabhakuki anoita kuti zvinyatsozivikanwa nyore kuti shoko raMiller rakaratidzwa nemifananidzo yemitsara yenhoroondo. “Vermont” zvinoreva “gomo rakasvibira”, uye maererano nekufemerwa, “kusvibira” chiratidzo cherutendo.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
“Chiroto ichi chakandipa tariro. Tambo yegirini yakanga ichimiririra kutenda mupfungwa dzangu, uye runako nokureruka kwokuvimba naMwari zvakatanga kuvhenekera pamweya wangu.” Christian Experience and Teachings, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Uthenga wa Miller wakapangidwa mwamwambo ndipo unaperekedwa kuchokera ku mpingo wokhulupirika, pakuti “phiri” m’masiku otsiriza ndi “mpingo”.
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.
Uye zvichaitika pamazuva okupedzisira, kuti gomo reimba yaJehovha richasimbiswa pamusoro pemakomo, uye richakudzwa kupfuura zvikomo; uye marudzi ose achayerera achiuya kwariri. Vanhu vazhinji vachafamba vachiti, Uyai, tikwire kugomo raJehovha, kuimba yaMwari waJakobho; uye achatidzidzisa nzira dzake, nesu tichafamba mumakwara ake; nokuti murayiro uchabuda paZioni, neshoko raJehovha richibva paJerusarema. Isaya 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
Ujumbe wa majaribio uliowekwa katika mfumo rasmi wa Miller ulitoka kwa kanisa lililo waaminifu, na chapisho lililoitwa The Telegraph linawakilisha ujumbe kutoka mbinguni kama ilivyokuwa Biblia ya King James, kwa maana neno “telegraph,” ambalo limeundwa kutokana na maneno mawili ya Kigiriki, ni ujumbe utokao mbali. Neno la kwanza (tele) humaanisha “wa mbali au ulio mbali,” na la pili (grapho), “kuandika au kurekodi.” Kwa pamoja humaanisha “kuandika au kupeleka kwa umbali.” Mwaka wa 1611, Mungu, kwa njia ya kutolewa kwa Biblia ya King James, alipeleka ujumbe Wake kutoka mbinguni, na mwishoni mwa miaka mia mbili na ishirini, ujumbe wa Miller, kama ulivyowekwa kwanza katika mfumo rasmi mwaka wa 1831 katika Vermont Telegraph, nao pia ulipeleka ujumbe wa Mungu kutoka mbinguni. Ujumbe huo ulikuwa “ongezeko la ujuzi” lililofunguliwa katika “wakati wa mwisho” mwaka wa 1798, ambalo kisha lilizalisha mchakato wa majaribio wa hatua tatu kwa kizazi hicho. Historia hiyo ilikuwa mfano wa kihistoria wa historia ya Future for America.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
Chisungo cha Uhuru cha mu 1776, chiyimila chiyambi cha chilombo cha pa chalo cha mu Chivumbulutso 13. Chiyimila chiyambi cha United States, ndipo pakuchita chimenechi chikudziŵikitsa malire a uhuru pa mapeto a United States. Uthenga wa Future for America (monga dzina limasonyezera), ukuzindikiritsa mapeto amene akuimiridwa mwa chiyambi kudzera mu kufalitsidwa kwa Chisungo cha Uhuru. Patapita zaka mazana awiri ndi makumi awiri, mu 1996, utumiki umene unapanga magazini ya The Time of the End, unalandira bungwe lovomerezeka mwalamulo limene kale linali litatchulidwa kuti Future for America. Chaka chimenecho, magazini ya The Time of the End, imene inapangidwa ndi nkhani zimene zinali zitasindikizidwa mu lofalitsa lotchedwa Our Firm Foundation, inafalitsidwa.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Zina la huduma ya Future for America linahusiana na historia ya Tangazo la Uhuru, kwa maana uchapisho huo uliashiria mwanzo wa Marekani, na Yesu daima huonyesha mwisho kwa mwanzo. Kichwa cha uchapisho, yaani The Time of the End, kinahusu wote wawili “wakati wa mwisho” mwaka 1989, lakini pia mwisho wa wakati wa rehema Michael anaposimama. Ujumbe uliowekwa rasmi katika uchapisho huo (Danieli kumi na moja, mstari wa arobaini hadi arobaini na tano), ulifunguliwa muhuri kwa kuanguka kwa Umoja wa Kisovieti mwaka 1989 (wakati wa mwisho), na mistari iliyofunguliwa muhuri huwasilisha mfuatano wa historia unaosonga mbele kutoka mwaka 1989 hadi mstari wa kwanza wa sura ya kumi na mbili, ambapo unasimuliwa Michael akisimama, na muda wa rehema ya mwanadamu kufungwa.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
Kusukela ekushicilelweni kweSitatimende Sokuzimela ngo-1776 kuze kufike ekushicilelweni kukamagazini i-The Time of the End, kulingana neminyaka engamakhulu amabili namashumi amabili, futhi kokubili ukuqala nokuphela kukhuluma ngezifundo ezifanayo zesiprofetho. Ukushicilelwa kwe-The Time of the End kwahlanganiswa ngezahluko ezazike zaqala ukushicilelwa njengezihloko encwadini ethi Our Firm Foundation, futhi kumele iqiniso lesiprofetho lokuthi, ngaphandle kokubambelela emaqinisweni ayisisekelo enhlangano yamaMillerite (okuyi-“our firm foundation”), akunakwenzeka ukuqonda “ukwanda kolwazi” “ngesikhathi sokuphela” ngo-1989.
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
Cimanyidzo chomunzira choimirira ngati “nthawi ya mapeto,” ndi cimanyidzo chomunzira choimirira “kukonzedwa mwalamulo” kwa uthengawo m’mbiri zofanana za mayendedwe a mngelo woyamba ndi wa mngelo wachitatu, zonsezi zili ndi ziwalo za uneneri za “nthawi zisanu ndi ziwiri” za Levitiko 26. Cimanyidzo chomunzira chotsatira m’mbiri zofananazo ndi kupatsidwa mphamvu kwa uthengawo monga momwe kwasonyezedwera ndi kutsika kwa mngelo wa Chivumbulutso 10, pa Ogasiti 11, 1840, kapena mngelo wa Chivumbulutso 18, pa Seputembala 11, 2001. Kukwaniritsidwa kwa tsoka lachiwiri la Chivumbulutso chaputala 9 kunatsitsa mngelo wa Chivumbulutso 10, ndipo kukwaniritsidwa kwa tsoka lachitatu la Chivumbulutso chaputala 10 kunatsitsa mngelo wa Chivumbulutso chaputala 18.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
Mu nhoroondo dzinofambirana, mvura yekupedzisira inotanga “kusaswa” panguva iyo ngirozi inoburuka. Panguva iyoyo shoko racho “rinopiwa simba” nekusimbiswa kwechiitiko chakafanotaurwa. KumaMillerite, kwaiva kuguma kwehukuru hweOttoman mukuzadzikiswa kwechiporofita chenguva cheIslam cheNhamo yechipiri muna Zvakazarurwa chitsauko 9, ndima 15. Kune sangano revanhu zviuru zana nemakumi mana nezvina, kwaiva “kutsamwiswa kwamarudzi,” chiporofita cheIslam cheNhamo yechitatu chiri munguva yerunyanga rwechinomwe muna Zvakazarurwa 10:7, chakazadzikiswa apo zvivako zvikuru zveGuta reNew York zvakawisirwa pasi.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Chimwe nechimwe chezviratidzo zvikuru zvenhoroondo dzinoenderana chine hukama hwakananga nebasa reMuverengi Anoshamisa, anoisa chisimbiso Chake pahukama hwezviratidzo zviviri zvinomiririra makore ane zviuru zviviri nemazana matatu uye makore ane zviuru zviviri nemazana mashanu nemakumi maviri. Varindi vechiporofita vanomutswa pakudzika kwengirozi vanoridza hwamanda yeyambiro inosanganisira shoko kuRaodhikia, iro muna 1856, rakabatanidzwa zvakananga nekusunungurwa kwechiedza chikuru che“nguva nomwe.” Chiratidzo chenzira chematafura maviri aHabhakuki, chinomiririrwa nemachati emapiyona a1843 na1850, ayo ose ari maviri anoratidza nemifananidzo “nguva nomwe,” chakasvika pakati pekudzika kwengirozi ne“kuodzwa mwoyo kwekutanga” munhoroondo imwe neimwe inowirirana.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
Chizindikiro cha njira cha “nthawi ya kudikirira” chikugwirizana mwachindunji ndi ulosi wolakwika wa 1843, umene unali ulosi wa kukwaniritsidwa kwa zaka zikwi ziwiri ndi mazana atatu, komanso zaka zikwi ziwiri ndi mazana asanu ndi awiri mphambu makumi awiri. Uthenga wa Kulira kwa Pakati pa Usiku unali kuzindikiritsa kukwaniritsidwa koyandikira kwa nyengo ziwiri zimenezo za nthawi yaulosi. “Khomo” lotsekedwa la nthawi ya maulamuliro a chipembedzo pa chizindikiro chomaliza cha njira limazindikiritsa kukwaniritsidwa kwa nyengo ziwiri zimenezo zaulosi, ndipo limasonyeza pamene lipenga lachisanu ndi chiwiri, kapena la Jubilee, liyamba kulira. Chizindikiro chilichonse cha njira m’mbiri iliyonse chikugwirizana mwachindunji ndi “nthawi zisanu ndi ziwiri,” ndipo “nthawi zisanu ndi ziwiri” zikuimira ulusi umene umamangiriza mbiri ziwirizo pamodzi, ndipo mbiri ziwirizo zonse zikuimira uthenga wa mvula ya masika omaliza.
We will continue this study in the next article.
Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“Kuna iwo vanogumburwa neshoko, vasingateereri,” Kristu ibwe rinogumbusa. Asi “ibwe rakarambwa navavaki, ndiro raitwa musoro wekona.” Sezvakaita ibwe rakarambwa, Kristu mubasa Rake repanyika akanga atambura nokusaremekedzwa nokubatwa zvisina kunaka. Aiva “munhu wakazvidzwa nokurambwa navanhu; munhu wokusuwa, akajairana nokurwadziwa: ... akazvidzwa, tikasamukoshesa.” Isaya 53:3. Asi nguva yakanga yava pedyo yokuti akudzwe. Nokumuka kubva kuvakafa aizoziviswa kuti “Mwanakomana waMwari nesimba.” VaRoma 1:4. Pakuuya Kwake kwechipiri aizoratidzwa saIshe wedenga napasi. Avo vakanga zvino vava kuda kumuroverera pamuchinjikwa vaizoziva ukuru Hwake. Pamberi pezvose zvakasikwa, ibwe rakarambwa raizova musoro wekona.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Uye pano ‘ani nani warichawira naro, richamukuya rive upfu.’ Vanhu vakaramba Kristu vakanga vava pedyo nekuona guta ravo norudzi rwavo zvichiparadzwa. Kubwinya kwavo kwaizoputswa, kukapararira seguruva pamberi pemhepo. Uye chii chakaparadza vaJudha? Raiva dombo iro, dai vakanga vavaka pamusoro paro, ringadai rakava chengetedzo yavo. Kwakanga kuri kunaka kwaMwari kwakashorwa, kururama kwakarambwa, tsitsi dzakaitirwa nharo. Vanhu vakazvimisa vachipikisa Mwari, uye zvose zvaifanira kuva ruponeso rwavo zvakashandurwa zvikava kuparadzwa kwavo. Zvose izvo Mwari akagadza kuti zvive zvehupenyu, ivo vakazviwana zviri zverufu. Mukurovererwa kwaKristu pamuchinjikwa nevaJudha makanga makabatanidzwa kuparadzwa kweJerusarema. Ropa rakadeurwa paKarivhari ndiro rakava mutoro wakavanyudza mukuparara munyika ino nomunyika ichauya. Ndizvo zvichaitikawo pazuva guru rokupedzisira, apo kutongwa kuchawira pamusoro pevanoramba nyasha dzaMwari. Kristu, dombo ravo rokugumbura, panguva iyoyo achaonekwa kwavari segomo rinotsiva. Kubwinya kwechiso chake, uko kune vakarurama kuri upenyu, kuchava kumakaipa moto unoparadza. Nemhaka yorudo rwakarambwa, nyasha dzakashorwa, mutadzi achaparadzwa.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
“Kupfurikidza nemifananidzo mizhinji uye neyambiro dzakadzokororwa, Jesu akaratidza kuti mugumisiro waizova wei kuvaJudha nokuda kwokuramba kwavo Mwanakomana waMwari. Namashoko aya Akanga achitaura navose mumazera ose vanoramba kumugamuchira saMudzikinuri wavo. Yambiro imwe neimwe ndeyavo. Temberi yakasvibiswa, mwanakomana asingateereri, varimi venhema, vavaki vanozvidza, zvine zvinoenderana nazvo muzvakaitika kumutadzi mumwe nomumwe. Kana asingapfidzi, kutongwa kwakafanofananidzirwa nazvo kuchava kwake.” The Desire of Ages, 599, 600.