My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.
Ndzi navela ku humelerisa vumbhoni bya vuprofeta bya Yuwele hi ndlela yo tanihi leswaku vumbhoni bya Yuwele byi ta lemukiwa eka leswi Petro a a swi vula ni ku swi endla hi Pentekosta. Ndzi tiyisile leswaku Bibele yi tlhela yi va erivaleni mayelana ni leswi Petro a a swi endla ni ku swi vula hi Pentekosta, kambe ndzi lava ku twisisa leswi Petro a a swi fanekisela hi vuprofeta eka matimu ya mpfula ya le ndzhaku, loko a veke rungula ra Pentekosta hi marito ya ku hetiseka ka buku ya Yuwele.
Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.
UPetro uwuphawu lwensali yabantu bakaNkulunkulu, futhi akavezwa kuphela ngePhentekoste, kodwa futhi naseKhesariya Filiphi kuMathewu 16. IKhesariya Filiphi itholakala emavesini eshumi nantathu kuya kweleshumi nanhlanu kaDaniyeli 11, amavesi amathathu abeka impi eyagcwaliseka kuqala ngesikhathi somlando lapho iKhesariya Filiphi yayibizwa ngokuthi iPanium. Amavesi eshumi nantathu kuya kweleshumi nanhlanu andulela ivesi leshumi nesithupha, elikhomba umthetho weSonto e-United States. Ivesi leshumi likhomba ukuwa kweSoviet Union ngo-1989. Amavesi eshumi kuya kweleshumi nesithupha kaDaniyeli 11 amelela isikhathi esisukela ku-1989 siye emthethweni weSonto, futhi leso sikhathi siwumlando “ofihlekile” wevesi lamashumi amane laleso sahluko.
The Hidden History in BOLDFACE
Iyo Nhoroondo Yakavanzika iri muMAVARA AKAKORA
1798
1798
And at the time of the end shall the king of the south push at him:
Uye panguva yokuguma mambo wokumaodzanyemba achamurwisa:
1989
1989
But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.
Asi vana vake vachamutswa, uye vachaunganidza hondo huru zhinji; mambo wokumusoro achamurwisa sechamupupuri, ane ngoro dzehondo, navatasvi vamabhiza, nezvikepe zvizhinji; uye achapinda munyika dzacho, achafashukira, akapfuurapo. Zvirokwazvo mumwe achauya, afashukire, agopfuura; ipapo achadzoka, achamutswa, kusvikira kunhare yake.
2014 the battle of Raphia
2014 Nkhondo ya ku Raphia
And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.
Mambo wa kusini atatsamwa sana, naye atatoka na kupigana naye, yaani, na mfalme wa kaskazini; naye ataweka mbele jeshi kubwa; lakini jeshi hilo litatiwa mkononi mwake. Na atakapokuwa ameliangamiza jeshi hilo, moyo wake utainuka; naye atawaangusha makumi elfu mengi; lakini hataimarishwa kwa jambo hilo.
The battle of Panium (Caesarea Philippi)
Impi yasePanium (eKhesariya Filipi)
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.
Nokuti mambo wokumusoro achadzoka, agounganidza chaunga chikuru chinopfuura chekutanga; uye zvirokwazvo achauya pashure pemamwe makore ane hondo huru nezvinhu zvizhinji.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.
Uye panguva idzodzo vazhinji vachamukira mambo wokumaodzanyemba; navakapambi vavanhu vako vachazvikudza kuti vasimbise chiratidzo; asi vachawa.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.
Naho mambo ya kaskazini atakuja, atatupa boma, na kuiteka miji iliyo na ngome zilizo imara sana; na majeshi ya kusini hayatastahimili, wala watu wake wateule, wala hakutakuwa na nguvu ya kustahimili.
The Sunday law in the USA
Mutemo weSvondo muUSA
But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.
Asi uyo anouya kuzorwa naye achaita sezvaanoda pachake, uye “hapana achamumira” pamberi pake; uye “achamira” munyika inobwinya, iyo ichaparadzwa noruoko rwake. Achapindawo munyika inobwinya, uye nyika zhinji dzichaparadzwa; asi idzi ndidzo dzichapukunyuka kubva muruoko rwake, dzinoti Edhomu, naMoabhu, navakuru vavana vaAmoni. Achatambanudzawo ruoko rwake pamusoro penyika; uye nyika yeIjipiti haingapukunyuki. Danieri 11:40, 10–16, 41, 42.
When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.
Petro paanenge achiprofita paKesaria Firipi (Panium), uye paPentekosti ndiyo nguva yemvura yekupedzisira, izvo zvinomuisa mu“nhoroondo yakavanzika” yendima makumi mana. Ndine chinangwa chekutaura nezvehondo iripo zvino yeUkraine inomiririrwa mundima gumi neimwe yechitsauko chegumi neimwe, pamwe nehondo iri kuuya yePanium yendima gumi nenhatu kusvika gumi neshanu, iyo inotungamirira kuHondo Yenyika Yechitatu, zvinova ndizvo zviitiko zvekunze zviri pakati pa1989 nemutemo weSvondo; asi pari zvino tiri kuzivisa nhoroondo yengirozi yechitatu kubva muna Gumiguru 22, 1844, kusvikira pakuumbwa kwechechi yepamutemo muna 1863.
The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.
Mstari huo unaonyesha kuwasili kwa malaika wa tatu mnamo 9/11 (1844) hadi kwenye sheria ya Jumapili (1863). Sheria ya Jumapili iliwakilishwa kwa mfano na Tangazo la Ukombozi lililotangaza uhuru, na hivyo kuiwakilisha kwa mfano sheria ya Jumapili ambamo uhuru huondolewa. Uhuru uliotangazwa na rais wa kwanza wa Chama cha Republican, ukiwakilisha kwa mfano uhuru utakaoondolewa na rais wa mwisho wa Chama cha Republican—ambaye kwa unabii amekusudiwa kuwa dikteta wakati wa sheria ya Jumapili.
“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“जब हमारा राष्ट्र अपनी सरकार के सिद्धांतों का इस प्रकार परित्याग करेगा कि रविवार संबंधी व्यवस्था लागू करेगा, तब प्रोटेस्टेंटवाद इस कार्य में पोपतंत्र के साथ हाथ मिला लेगा; यह और कुछ नहीं, बल्कि उस अत्याचार को जीवन देना होगा जो बहुत समय से उत्सुकतापूर्वक अवसर की प्रतीक्षा कर रहा है कि फिर से उठकर सक्रिय निरंकुशता में प्रवृत्त हो।” टेस्टिमोनीज़, खंड 5, 711।
742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.
742 BC yakanga iri nhoroondo yealpha yakatanga zviporofita zvenguva zvaIsaya 7:8, izvo zvakazosvika pakuzadziswa kweomega muna 1863. Muna 742, Ahazi, mambo weushe hwokumaodzanyemba hwaJudha, akanga achipinda muhondo yevagari vemo achipesana namarudzi gumi okumusoro aiumba ushe hwokumusoro. Nhoroondo ya742 BC yakaratidzirwa muJudha, nyika inobwinya chaiyo yeMagwaro, yakanga yakagarwa navaJudha chaivo uye inomiririrwa mundima iyoyo namambo akaipa uye benzi Ahazi—nokudaro ichifanekidzira nhoroondo yeomega ya1863. Nhoroondo yeomega ya1863 inozadzikiswa mukati menguva iyo United States inotonga sechikara chenyika, ushe hwechitanhatu hwechiporofita cheBhaibheri. United States ndiyo nyika inobwinya yomweya, inoumbwa nechiKristu chePurotesitendi avo, maererano neBhaibheri, vari vaJudha vomweya. Hondo yevagari vemo pakati pokumusoro nokumaodzanyemba muna 742 BC munhoroondo yealpha yakaratidzira Hondo yevagari vemo pakati pokumusoro nokumaodzanyemba munhoroondo yeomega ya1863. Pamwe chete, zvapupu zviviri izvi zvinoratidzira nhoroondo yokunze inotungamirira kumutemo weSvondo apo nyika inobwinya yomweya ichakamurwazve kuva mapoka maviri.
In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.
Muna 742 BC, simba rekumusoro rakanga richimiririra mubatanidzwa pakati pamarudzi gumi ekumusoro aIsraeri neSiria, nokudaro richifananidzira mubatanidzwa nesimba rekunze, sezvakazozadzikiswa apo tsigiro youpapacy hwaitsigira uranda yakapiwa kumatunhu okumaodzanyemba aitsigira uranda muHondo yeVagari Vemo. Mubatsiri wokunze weSiria muna 742 BC, nomubatsiri wokunze wepapacy muHondo yeVagari Vemo, zvinoratidza mubatanidzwa wevadyandigere venyika-yoruzhinji pamwe chete nemaDemocrat anodyandigere mukurwisana kwavo neMAGA-ism, kurwisana kwakatanga muna 2015 apo mutungamiri wechina uye akapfuma zvikuru akasimuka, uye mukuita saizvozvo akamutsa umambo hwose hweGrecia maererano naDanieri chitsauko 11, ndima 2. Kumutsa ikoko kunoratidza kumutswa kwavahedheni mubhuku raJoeri. “Grecia” uye “vahedheni” zviratidzo zvesimba reshato rinotungamirira nyika kuArmagedhoni rakabatana nechikara nomuporofita wenhema.
In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.
Muna 2015, vahedheni vakamutswa kukudanwa kwechiporofita kuenda kumupata waJehoshafati waJoeri, waakadana zvakare kuti mupata wokutonga. Muna 2015, Donald Trump akazivisa kukwikwidza kwake pachigaro chemutungamiri wenyika, nokudaro achimutsa humambo hwevadyi venyika yose hunomiririrwa seGreece, uye vahedheni vakatanga kufamba kwavo vachienda kuArmagedhoni, uye izvi zvakaitika gore rimwe chete bedzi mushure mekutanga kweHondo yeUkraine mukuzadziswa kwendima yegumi neimwe yaDanieri gumi neimwe.
The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?
Hondo dzevagari dzemuna 742 BC na 1863 dzinoratidza nhoroondo yomutemo weSvondo, uyo unoratidza kupera kwehumambo hwechitanhatu hwechiporofita cheBhaibheri. Humambo ihwohwo hwechitanhatu hwakatanga neHondo yeChimurenga, saka kupera kwehumambo hwechitanhatu pamutemo weSvondo kunoratidza kudzokororwa kweHondo yeChimurenga, panguva chaiyo iyo Hondo yevagari iri kuitika. Tsananguro uye kupihwa zita rokuti Hondo yevagari kana Hondo yeChimurenga kunobva pamaonero. Izvo maDemocrat ava kuita zvino kubudikidza nekushandisa mutemo sechombo, kuba mari, unyengeri, kupinda munyika zvisiri pamutemo, uye propaganda, ivo vanozviti chimurenga chevara, asi mweya inopikisa kufamba kwavo kweglobalist inoona zviito izvozvo zvimwe chetezvo sechinhu chinomutsa kusagadzikana kwe‘vagari’. Antifa imatsotsi here kana kuti igamba?
The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.
Hondo mbiri dzenhoroondo dzinomirira hondo imwe chete yokupatsanura inoitika munhoroondo yomutungamiri wokupedzisira weRepublican. Sezvazvakanga zvakaita nomutungamiri wokutanga weRepublican, hondo yacho ichakundwa nomutungamiri wokupedzisira weRepublican, uyo akafananidzwawo nomutungamiri wokutanga, uyo akanga ariwo mukundi weHondo yeRevolutionary. Chimurenga cheMAGA, maererano nemaDemocrats, chiri kuburitsa “kusagadzikana kwevanhu” kwazvino. Zvichienderana nemaitiro ako ezvematongerwo enyika, hondo yazvino ingangova hondo yechimurenga kana kuti hondo yevagari vemo. Muchiporofita ihondo yose iri miviri.
1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.
ឆ្នាំ1863 តំណាងឲ្យច្បាប់ថ្ងៃអាទិត្យ ហើយឆ្នាំ1844 ក៏ដូច្នោះដែរ គឺនៅពេលដែលទេវតាទីបីបានមកដល់ជាមួយនឹងសារនៃច្បាប់ថ្ងៃអាទិត្យ។ រយៈពេលពីឆ្នាំ1844 រហូតដល់ឆ្នាំ1863 មានសញ្ញាសម្គាល់នៃច្បាប់ថ្ងៃអាទិត្យពីដើមរហូតដល់ចប់។ នៅឆ្នាំ1846 អាពាហ៍ពិពាហ៍របស់លោក និងលោកស្រី White ការកាន់ថ្ងៃសប្ប័ទ និងការប្ដូរនាមពី Harmen ទៅជា White បានសម្គាល់ថា អាពាហ៍ពិពាហ៍ដែលបានចូលក្នុងនោះនៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ1844 បានត្រូវបញ្ចប់ជាសព្វគ្រប់ ហើយការបញ្ចប់ជាសព្វគ្រប់នោះបានសម្គាល់ការចាប់ផ្ដើមនៃដំណើរការសាកល្បងរបស់ទេវតាទីបី ដូចជាការសាកល្បងថ្ងៃសប្ប័ទបីជាន់អំពីម៉ាណាបានសម្គាល់ការចាប់ផ្ដើមនៃការសាកល្បងដប់ បន្ទាប់ពីបុណ្យជ្រមុជក្នុងសមុទ្រក្រហម។
The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.
Manna ndiyo iliyokuwa jaribu la kwanza, nayo iliwakilisha jaribu la kumi kule Kadeshi; kwa maana yote mawili yanawakilisha ujumbe wa malaika wa tatu, na kwa hiyo sheria ya Jumapili.
“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.
“प्रत्येक सप्ताह, मरुभूमिमा भएको आफ्नो लामो यात्राको क्रममा, इस्राएलीहरूले एक त्रिविध आश्चर्यकर्म देखे, जुन तिनीहरूको मनमा शबाथको पवित्रताको गहिरो छाप पार्नका लागि नियुक्त गरिएको थियो: छैटौँ दिन मन्ना दोब्बर मात्रामा झर्थ्यो, सातौँ दिन केही पनि झर्दैनथ्यो, र शबाथका लागि आवश्यक अंश मीठो र शुद्ध अवस्थामा सुरक्षित रहन्थ्यो; जबकि अरू कुनै समयमा केही बाँकी राखिएको भए त्यो प्रयोगयोग्य रहँदैनथ्यो।” Patriarchs and Prophets, 296.
The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.
Yekutanga pamiidzo gumi kwaive kuedzwa kwe“mana,” kwaimiririra mashoko matatu evaNgirozi vatatu vaZvakazarurwa gumi nechina. Sezvakanga zvakaita mana, vaNgirozi vanomiririra yambiro yakapetwa katatu inorwisana nokunamata pazuva rokutanga revhiki. Chishamiso chemana chakapetwa katatu “chakagadzirirwa kusimbisa mupfungwa dzavo utsvene hweSabata,” izvo, chokwadi, zviri izvo zvinangwa zvengirozi yechitatu. Chokutanga pazvishamiso zvitatu zvinomiririrwa nemana chaibatanidza “kudya” chingwa chokudenga, uye “kudya” mucherechedzo wealpha wenguva yemvura yokupedzisira. Chishamiso chechipiri chinomiririra shoko rengirozi yechipiri apo kufemerwa “kunopeta kaviri” mashoko nemitsara kuratidza nguva inomiririrwa nokuwa kuviri kweBhabhironi, nokuti Bhabhironi rawa, rawa. Chishamiso chechipiri chaiva “kupetwa kaviri” kweuwandu hwemana pazuva rechitanhatu. Chishamiso chechitatu chaiva kuchengetedzwa kwechingwa cheSabata rezuva rechinomwe.
As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.
Jako předobraz tří andělů je mana prvním andělem, a proto musí obsahovat celý příběh, který je ve čtrnácté kapitole Zjevení příběhem všech tří andělů. První anděl je fraktálem poselství všech tří andělů. Fraktál je složitý geometrický útvar, který lze rozdělit na části, z nichž každá je zmenšenou kopií celku. Tato vlastnost se nazývá sebepodobnost. Fraktály často vykazují jemně propracovanou strukturu bez ohledu na to, jak velké zvětšení použijete. Fraktály se vyskytují v matematice, biologii, fyzice, geologii, chemii, astronomii, inženýrství i v mnoha dalších oblastech poznání.
The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.
“මූර්තික පියවර තුනක ව්යුහය” යනුවෙන් හඳුන්වනු ලබන ප්රකාශනයේ දහහතරවන පරිච්ඡේදයේ දූතයන් තුන්දෙනාගේ ව්යුහය පළමු දූතයාගේ පණිවිඩය තුළ නිරූපිතව ඇත; එබැවින් පළමු දූතයා, දූතයන් තුන්දෙනාගේ “fractal” එකක් බවට පත්වේ. දානියෙල් පොතේ පළමු පරිච්ඡේද තුන අදාළ වශයෙන් පළමු, දෙවන සහ තෙවන දූතයන්ගේ පණිවිඩ නිරූපණය කරයි; දානියෙල් පළමු පරිච්ඡේදය තුළද, එම පරිච්ඡේද තුන තුළ නිරූපිත වූ එම “පියවර තුනක ව්යුහය”ම අන්තර්ගත වන අතර, එය පළමු දූතයා සමඟ සම්බන්ධව දූතයන් තුන්දෙනා තුළ දැකෙන ආකාරයටම ය.
The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.
Chishamiso chemanenji katatu chemana chaifanira kudyiwa, uye Danieri chitsauko chekutanga chiri pamusoro pokudya. Danieri akapasa muedzo wezvokudya nokusarudza muriwo panzvimbo pezvokudya zveBhabhironi. Akazoyedzwawo pachitarisiko chake, uye chitarisiko chake chakabudisa kupatsanurwa pakati pechiso chake nechiso cheavo vaidya zvokudya zveBhabhironi. Shoko romutumwa wechipiri ndiro kudanwa kuti vanhu vazvipatsanure neBhabhironi panguva yenhoroondo yokupatsanurwa umo mapoka maviri anoumbwa, ndokuzoratidzwa pachena. Muedzo wechipiri waDanieri iwoyo wakazotungamirira kumuedzo wechitatu waNebhukadhinezari, wakanga uri muedzo wechitatu muchitsauko chekutanga uye waifananidzira muedzo womufananidzo wendarama uri muchitsauko chechitatu, uwo Sista White anoramba achiuisa semurairo weSvondo, uri shoko romutumwa wechitatu. Danieri chitsauko chekutanga ifurakiti yezvitsauko zvitatu zvokutanga zvaDanieri, uye zvitsauko zvitatu izvozvo zvinomiririra vatumwa vatatu vaZvakazarurwa gumi namana, umo mutumwa wokutanga nechitsauko chekutanga chaDanieri zviri zvose zviri zviviri mafurakiti avatumwa vose vatatu nezvitsauko zvose zvitatu.
“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.
“Vhiki roga roga munguva yavo refu yokufamba murenje, vaIsraeri vakaona chishamiso chine zvikamu zvitatu, chakanga chakaitirwa kusimbisa mundangariro dzavo utsvene hweSabata: pazuva rechitanhatu pakadonha mana yakapetwa kaviri, pazuva rechinomwe haina kudonha, uye mugove waidiwa weSabata wakaramba wakachengeteka, uchiri mutsva uye wakachena, asi kana paichengetwa chero chikamu panguva ipi neipi, kunze kweiyi, chaibva chasashandisika.”
“In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.
“Mumamiriro ezvinhu ane chokuita nokupiwa kwemana, tine humbowo hunogutsa chose hwokuti Sabata harina kugadzwa, sezvinorehwa navazhinji, panguva yakapiwa mutemo paSinai. VaIsraeri vasati vasvika paSinai vakanga vachinzwisisa kuti Sabata raiva chisungo pavari. Mukumanikidzwa kwavo kuunganidza Chishanu choga choga mugove wakapetwa kaviri wemana mukugadzirira Sabata, panguva iyo pasina raizowa, hutsvene hwezuva rokuzorora hwairamba huchisimbiswa pavari. Uye vamwe vevanhu pavakabuda paSabata kundounganidza mana, Jehovha akabvunza achiti, ‘Mucharamba kwenguva yakareba sei kuchengeta mirairo Yangu nemitemo Yangu?’” Patriarchs and Prophets, 296.
Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.
Kuunganidza nokudya mana kunofananidzira Johane muchitsauko chegumi chaZvakazarurwa achitora (kuunganidza) kabhuku kaduku kubva muruoko rwengirozi, obva akadyawo.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.
Uye ndakaenda kumutumwa, ndikati kwaari, Ndipei kabhuku kaduku. Zvino akati kwandiri, Tora, ugodya; uye kuchaita kuti dumbu rako rivave, asi mumuromo mako kuchava kutapira sehuchi. Zvakazarurwa 10:9.
John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.
Johane akatanga aifanira kuenda kumutumwa ndokukumbira, ipapo aifanira “kutora” kabhuku kaduku, uyezve aifanira “kudya” iko. Johane ari kumiririra nhanho nhatu dzomutumwa wokutanga nokuti anoenda kumutumwa uye anokumbira, zvichiteverwa nenhanho yechipiri yokutora neyechitatu yokudya. Kuunganidza uye kana kuti kudya, ndicho chokutanga pamiedzo mitatu yemana, asi mukati macho mune mufananidzo unodzokororwa wezviyedzo zvose zvitatu zvemana. Kuunganidza nekudya mana, zviri kufananidzira Jeremia.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Mashoko enyu akawanikwa, ndikadya iwo; uye shoko renyu rakava kwandiri mufaro nokupembera kwomwoyo wangu; nokuti ndinodanwa nezita renyu, imi Jehovha Mwari wehondo. Jeremia 15:16.
His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.
“Magwaro ake akawanikwa” naJeremia achitsvaka, uye zvino achikumbira kabhuku kaduku. Shoko rake rakawanikwa mana payakaunganidzwa. Kuunganidza nokudya mana kunofananidzira Ezekieri akadya bhuku raakapiwa, uye nokuita saizvozvo zvinoratidza kuti kuramba kudya bhuku kwaiva kufanana neimba inopandukira.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.
Asi iwe, mwanakomana womunhu, inzwa zvandinokuudza; usava mupanduki seimba iyo inopanduka; zarura muromo wako, udye zvandinokupa. Zvino ndakati ndichitarisa, tarira, ruoko rwakatumirwa kwandiri; uye, tarira, maiva mariri mupumburu webhuku; akauwaridza pamberi pangu; uye wakanga wakanyorwa mukati nokunze; uye maiva makanyorwamo kuchema, nokuungudza, nenhamo. Uyezve akati kwandiri, Mwanakomana womunhu, idya chaunowana; idya mupumburu uyu, uende undotaura neimba yaIsraeri.
So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Ndipo ndakavhura muromo wangu, akandipa kuti ndidye gwaro iro. Akati kwandiri, Mwanakomana womunhu, dyisa dumbu rako, uzadze ura hwako negwaro iri randinokupa. Ipapo ndakaridya; uye rakanga riri mumuromo mangu seruchi mukutapira. Ezekieri 2:8–3:3.
If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.
Kana Esekieri akaramba kudya kabhuku kaduku, aizova muimba inopanduka, uye “gwaro” re“bhuku” raakanga achifanira kudya rakaratidzwa se“kuchema, nekuungudza, nenhamo,” zvichimiririra shoko rakapetwa katatu mumazuva okupedzisira. Shoko rakapetwa katatu remumazuva okupedzisira ndiwo mashoko engirozi nhatu dzaZvakazarurwa gumi nechina, uye mamiriro ezvinhu ayo Esekieri anopa mashoko iwayo matatu, ndiwo mamiriro eIslam nenhamo yechitatu. Mashoko iwayo matatu ane arfa neomega, uye rechitatu ndiro “nhamo,” chiratidzo chikuru cheIslam, saka arfa rinofanira kuwirirana neomega; naizvozvo “kuchema” kunomiririra kuchema kwakatanga pa9/11 nokusvika kwehwamanda yechinomwe nenhamo yechitatu, izvo zvaizoramba zvichiwedzera zvishoma nezvishoma kusvikira kumatenda manomwe okupedzisira. Pakudengenyeka kwenyika kweSvondo mutemo kweZvakazarurwa gumi nerimwe, nhamo yechitatu inouya nokukurumidza, uye kufemerwa kunotizivisa kuti chirevo chisina kururama chaIsaya gumi ndiwo mutemo weSvondo iwoyo. Ndima yacho inotanga nokutaura ichiti “nhamo” pamusoro paavo vanogadza zvirevo zvisina kururama.
Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.
Kudya mana chaiva chokutanga pamiedzo mitatu, chechipiri chaiva “kuwedzerwa kaviri” pazuva rokugadzirira. Uye vakanga vachigadzirirei? Vakanga vachigadzirira muedzo weSabata, unova shoko rengirozi yechitatu.
That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.
Ulwo mmangaliso wezikhathi ezintathu nawo wawuyisivivinyo sokuqala, noma i-alpha, sezivivinyo eziyishumi. UNkulunkulu wanika imana esinyathelweni sokuqala, wase enika isabelo “esiphindwe kabili” esinyathelweni sesibili, kodwa akazange anike lutho esesithathwini. Isivivinyo sesithathu sihlukile kunezivivinyo ezimbili zokuqala, ngokuba esesithathu siyisivivinyo esinqumayo. Lezo zivivinyo ezintathu zimelela i-alpha yenqubo yokuvivinya enezinyathelo eziyishumi eholela eKadeshi lokuqala.
If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.
Kana muchitsvaka munyori vakasiyana-siyana vezvidzidzo zvezvouMwari, muchawana ndaza zhinji dzemiedzo gumi inosvika pamugumo wayo paKadheshi yokutanga. Vanenge vose vanosanganisira Gungwa Dzvuku somumwe wemiedzo gumi, uye vamwe vanosanganisira zviratidzo zvenhoroondo zvakaitika Gungwa Dzvuku risati rasvikwa panguva yamatambudziko. Vose vakarasika.
The first test is the manna. Paul identifies that the Red Sea crossing was baptism.
Ikese ca mbere ni manu. Pawulo avuga ko kwambuka Inyanja Itukura kwari umubatizo.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.
Uyezve, hama dzangu, handidi kuti musazive kuti madzibaba edu ose akanga ari pasi pegore, uye ose akayambuka nomugungwa; uye ose akabhabhatidzwa kuna Mozisi mugore nomugungwa. 1 VaKorinte 10:1, 2.
Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.
Mose anofananidzira Jesu, uye rubhabhatidzo rwaJesu runoratidza nzira yokuedzwa, ine zvikamu zvitatu muhunhu hwayo, ichitanga nokusimbisa muedzo wokuchiva kwezvokudya. Muchinjikwa wakafananidzirwa nePaseka muIjipiti. Pavakabuda vari mhiri kweGungwa Dzvuku, Kristu akamutswa sevuna yokutanga. Paakabuda muguva remvura namaoko aJohane Mubhabhatidzi, Kristu (vuna yokutanga) akatanga nzira yokuedzwa yemazuva makumi mana. Mushure mokunge amutswa sezvakafananidzirwa nerubhabhatidzo rwake, kwakava namazuva makumi mana umo Kristu akasangana navadzidzi chiso nechiso. Nzira yokuedzwa inotanga mushure mokuyambuka Gungwa Dzvuku, sezvirokwazvo sokuti Kristu akatungamirirwa noMweya kupinda murenje pakarepo paakabuda mumvura.
The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.
Chekutanga, muyedzo waKristu waive wokudya, nokuti Chingwa cheKudenga chakatora basa Racho rakazodzwa chaipo pakanga pawira Adhamu. Muyedzo wokutanga mushure meGungwa Dzvuku ndiwo muyedzo wakapetwa katatu wemana, unomiririra muyedzo wakapetwa katatu wakaiswa pamusoro peChingwa cheKudenga. Kuedzwa kwaKristu kwakatanga mushure mokunge abuda mumvura, naizvozvo miedzo gumi inofanirawo kutanga “mushure” mokunge vabuda mumvura. Panguva iyoyo Kristu akabva asangana nomuyedzo wakapetwa katatu, wakaiswa mukati mechimiro chokudya, sezvakaratidzirwa nomuyedzo wakapetwa katatu wemana wakatanga mushure mokunge Mweya adzinga Israeri yekare kubva muIjipiti achiiisa murenje.
The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.
Ezinye izinhlu eziqagela ngokuthi yikuphi ukuvukela okumelelwa yizivivinyo eziyishumi eziphetha eKadeshi zibala ukuvukela kwethole legolide lika-Aroni njengokunye kwalezo zivivinyo eziyishumi, kodwa ziyaphambuka.
The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.
Kucinywa kwethole legolide kumela izivivinyo ezimbili. Lokhu kuyingxenye ebalulekile yophawu lwethole legolide. Ukukhonza izithombe okwabonakala ngesikhathi abantu becabanga ukuthi uNkulunkulu wayengeke abone, kwalandelwa ukubuya kukaMose. Khona-ke abantu benza ukukhetha ukuhlala bengabakhonzi bezithombe phambi kukaNkulunkulu ngokuphelele, njengoba emelwa nguMose.
In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.
Mukupanduka kwokupetwa kubili uko kwakulutisha, tumona ukugaŵikana kwa kiuprofeti mu mikwashi, apo mukwashi wa Levi ukapika mwapadera ku mulimo wa malo ghakupatulika, pakuti m’paka pa kupanduka uko, mulimo wa malo ghakupatulika ukeneranga kuchitika na ŵakwamba kubabika ŵa mu mukwashi uliwose. Ivi vikaŵaso chara. Sono mukwashi wakugomezgeka wa Levi ndiwo ukasungiliranga tempile. “Kugaŵikana” panji kupatukana mu “viŵiri” nchigaŵa cha khalidwe la kiuprofeti la mwana wa ng’ombe wa golide.
Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.
Uasi wa Haruni uliwakilisha kwa ishara uasi wa Yeroboamu, mfalme wa kwanza wa ufalme wa kaskazini wa Israeli. Yeroboamu “anaongeza maradufu” ndama wa dhahabu, akiweka mmoja Betheli na mmoja Dani. Haruni na Yeroboamu wanawakilisha historia zinazolingana, nayo ndiyo historia ya kuundwa kwa sanamu ya mnyama. Historia ya sanamu ya mnyama hutimizwa katika vipindi viwili, vilivyotenganishwa na sheria ya Jumapili katika Marekani. Sanamu ya mnyama ni ishara ya muungano wa kanisa na serikali unaowekwa kwanza katika Marekani, kisha katika ulimwengu.
There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.
Kila mara kunakuwa na mgawanyiko unaohusishwa na alama za sanamu ya mnyama. Kwa Haruni ulikuwa utengano wa Walawi, na kwa Yeroboamu ulikuwa utengano wa kabila kumi na mbili kuwa makabila mawili ya kusini na kumi ya kaskazini.
The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.
Chiratidzo chouhwo ukama hwechechi nehurumende chinodanwa naJohane mubhuku raZvakazarurwa kuti “mufananidzo wechikara.” Mhuru dzendarama dzaAroni nedzaJerobhoamu dzaiva mifananidzo yechikara, uye chikara chadzakanga dziri mifananidzo yacho iBhabhironi, nokuti umambo hwokutanga hwechiporofita cheBhaibheri hunomiririrwa nomusoro we“ndarama” muna Danieri chitsauko chechipiri. Mufananidzo wechikara unomiririra miedzo miviri, nokuti muedzo unotanga kuuyiswa pamusoro pechikara chepanyika—United States, zvino muchitsauko chegumi nantatu chaZvakazarurwa United States inomanikidza nyika kuti dzigadzire mufananidzo kuchikara. Muedzo wokutanga iUSA, wozotevera nyika.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Amelika, nyika yerusununguko rwechitendero, parichabatana nePapacy mukumanikidza hana uye kumanikidza vanhu kuremekedza sabata yenhema, vanhu venyika dzose pasi rose vachatungamirirwa kutevera muenzaniso waro.” Testimonies, volume 6, 18.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Sačonju su se narody budu slědować přikład Zjednoćenych Statow. Hačrunjež wona wjedźe, tola samsna kriza přińdźe na naš lud we wšěch dźělach swěta.” Świadčenja, zwjazk 6, 395.
The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.
Uasi wa ndama wa dhahabu una sehemu mbili na unaashiria majaribu mawili ya kwanza kati ya yale tisa ya kwanza yanayoongoza kwenye jaribu la kumi na la mwisho katika Kadeshi ya kwanza. Uasi wa Haruni na wa Yeroboamu unapowekwa pamoja “mstari juu ya mstari,” unampata Haruni, kuhani mkuu, akiwakilisha kanisa, na Yeroboamu, mfalme wa Israeli, akiwakilisha dola. Mistari hiyo miwili kwa pamoja ni ishara ya muungano wa kanisa na dola. Madhabahu mbili za Yeroboamu ziliwekwa Betheli, (ikimaanisha kanisa) na Dani (ikimaanisha hukumu), na kwa pamoja zikiwakilisha muungano wa kanisa na dola. Kwa misingi hii kuwekwa mahali pake, tutaanza kutambua majaribu kumi.
The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.
Miedzo gumi yakarongwa mukati memamiriro ezororo reSabata (VaHebheru 3–4). Inotanga nechishamiso chakapetwa katatu chemana nechidzidzo chayo pamusoro peSabata, uye inoguma pamuedzo wegumi, Kadheshi yokutanga. Kadheshi iyoyo yokutanga ndiyo “zuva rokutsamwisa muMagwaro,” uye Pauro anoisa kupanduka kwokupedzisira mukati memamiriro omuedzo weSabata. Muedzo weAlpha waiva Sabata, sezvinomiririrwa nemana, uye muedzo wegumi noweOmega paKadheshi yokutanga waivawo zororo reSabata. Alpha naOmega nguva dzose zvinomiririra kuguma pamwe chete nokutanga.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)
Naizvozvo (sezvinotaura Mweya Mutsvene achiti, Nhasi, kana muchinzwa inzwi rake, musaomesa mwoyo yenyu, sezvazvakaitika pakumutsamwisa, pazuva rokuedzwa murenje; apo madzibaba enyu akandiedza, akandiongorora, ndokuona mabasa angu makore makumi mana. Naizvozvo ndakatsamwira rudzi irworwo, ndikati, Vanogara vachitsauka mumwoyo yavo; uye havana kuziva nzira dzangu. Saka ndakapika pakutsamwa kwangu ndichiti, Havangapindi muzororo rangu.)
Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
Chenjerai, hama dzangu, kuti kurege kuva nomumwe wenyu ane moyo wakaipa wokusatenda, nokutsauka kuna Mwari mupenyu. Asi kurudziranai zuva rimwe nerimwe, pachiri kunzi Nhasi; kuti kurege kuva nomumwe wenyu anoomeswa nokunyengedzwa kwechivi. Nokuti takaitwa vagovani vaKristu, kana tikabatisisa kutanga kwokuvimba kwedu kusvikira kumugumo;
While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.
Namhla ku vuriwa, Namuntlha, loko mi twa rito ra yena, mi nga nonon’hwisi timbilu ta n’wina, kukota le ku karihiseni. Hikuva van’wana, loko va ri twile, va karihisile; hambiswiritano, a hi hinkwavo lava humeke Egipta hi Muxe. Kambe xana u karihele mani malembe ya mune wa makume? A hi lava dyoheke, lava miri ya vona yi wele emananga xana? Naswona xana u fungele mani leswaku a va nge ngheni eku wiseni ka yena, loko ku nga ri lava nga pfumeriki? Kutani hi vona leswaku a va kotanga ku nghena hikwalaho ka ku pfumala ripfumelo.
Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
Naizvozvo ngatityei, kuti zvimwe, zvichiri kusara chipikirwa chokupinda muzororo rake, mumwe wenyu angawanikwa seanoshaya kusvika pariri. Nokuti kwatiriwo kwakaparidzwa evhangeri, sezvayakaparidzwawo kwavari; asi shoko ravakanzwa harina kuvabatsira, nokuti harina kusanganiswa nokutenda muna avo vakarizvinzwa.
For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.
Nokuti isu takatenda tinopinda muzororo, sezvaakataura achiti, “Sezvandakapika pakutsamwa kwangu, havangapindi muzororo rangu,” kunyange zvakadaro mabasa akanga apera kubva pakuvambwa kwenyika. Nokuti pane imwe nzvimbo akataura pamusoro pezuva rechinomwe achiti, “Mwari akazorora nezuva rechinomwe pamabasa ake ose.” Uyezve, munzvimbo iyi akatizve, “Havangapindi muzororo rangu.”
Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.
Naizvozvo, sezvo zvichisara kuti vamwe vapinde mauri, uye avo vakatanga kuparidzirwa mashoko aya havana kupinda nokuda kwokusatenda kwavo;zve, unotemera rimwe zuva achitaura muna Dhavhidhi achiti, Nhasi, shure kwenguva refu yakadai; sezvazvinonzi, Nhasi, kana muchinzwa inzwi rake, musaomesa mwoyo yenyu.
For if Jesus had given them rest, then would he not afterward have spoken of another day.
Ngokuba uJesu wayebaphe ukuphumula, ngabe-ke kamuva wayengeke abe esakhuluma ngolunye usuku.
There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.
Naizvozvo kuchine zororo ravanhu vaMwari. Nokuti uyo akapinda muzororo rake, iyewo wakazorora pamabasa ake amene, sezvakaita Mwari pane ake. Naizvozvo ngatishingairei kupinda muzororo iroro, kuti kurege kuva nomunhu anowira pamuitiro mumwe chetewo wokusatenda. VaHebheru 3:8–4:11.
At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”
Pa “zuva rokutsamwisa,” shoko raJoshua naKarebhi rakarambwa. Ndima iyi yakavakirwa pamusoro peboka ravasina kuzopinda, nokuda kwokusatenda mushoko ravakanga vanzwa. Shoko iri rinomiririrwa ne“zororo.”
“Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.
“Vaya vasingadi kunika Ishe shumiro yakatendeka, ine shungu, nerudo havangawani zororo remweya muupenyu huno kana muupenyu hunouya. ‘Naizvozvo kuchakasara zororo ravanhu vaMwari.... Naizvozvo ngatishingairei kupinda muzororo iroro, kuti kurege kuva nomunhu anokundikana, achitevera muenzaniso mumwechete wokusatenda.’ Zororo rinotaurwa pano izororo renyasha, rinowanikwa nokutevera murayiro wapiwa. ‘Shingairai zvikuru.’” Pacific Union Recorder, November 7, 1901.
The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.
“Zororo” ishoko rinomiririrwa neshoko raJoshua naKalebhi. Pauro anoshandisa zvokwadi dzine chekuita neSabata rezuva rechinomwe sechiratidzo cheshoko re“zororo” rakarambwa navaya vakanga vakatarirwa kufira murenje.
The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”
Mashoko okuti, “Nhasi, kana muchizonzwa izwi rake,” anoreva zvimwe chetezvo nekusimbisa kuri mubhuku raZvakazarurwa pamusoro pomunhu upi noupi anonzwa izwi roMweya, ndiko kuti, kunzwa shoko roMweya, iro riri shoko remvura yokunaya yokupedzisira, iro riri shoko re“zororo.” PaKadheshi izwi iro rakanzwika, uye vapanduki vakasarudza mutungamiri mutsva kuti avadzosere kuIjipiti. Nhoroondo yokudenha uku inotaurwa muna Mapisarema 95 uye naPauro muna VaHebheru. Nhoroondo iyi inoratidza kukundikana kwaIsraeri wekare pamuedzo wavo wegumi. Muedzo wekutanga pakati pemiedzo gumi wakatanga nechishamiso chakapetwa katatu chemana, chinomirira mashoko engirozi nhatu, Murayiro waMwari, zororo reSabata, Chingwa chinobva Kudenga, kuteerera nokutongwa—uye wokupedzisira pakati pemiedzo gumi waiva muedzo we“zororo.” “Zororo” renyasha, sezvinorehwa naSista White, chiratidzo chemvura yokunaya yokupedzisira. Kadheshi chiratidzo chomuedzo wokuti munhu angagamuchira kana kuramba shoko remvura yokunaya yokupedzisira rinopiwa “mutsara pamusoro pomutsara.”
Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.
Mstari juu ya mstari, “pumziko” ni kumwagwa kwa Roho Mtakatifu kunakowakilishwa kama mvua ya masika. “Pumziko” pia ni Sabato ya siku ya saba, muhuri wenyewe unaowekwa juu ya waaminifu katika kipindi cha mvua ya masika. “Pumziko” ni neema iwakilishayo nguvu inayotolewa kwa wale mia moja arobaini na nne elfu wakati dhambi zao zinafutwa milele. Neema hiyo si nguvu ile tu inayotolewa, iwakilishayo utakaso, bali pia ni neema itoayo kuhesabiwa haki wakati damu ya Kristo inapotumiwa kuondoa dhambi za nafsi itubuyo. “Pumziko” la neema ni ujumbe wa haki ya Kristo, haki ipeanayo neema (nguvu) ya kuishi pasipo kutenda dhambi, na neema igeuzayo Mlaodikia kuwa Mfiladelfia. Akiisha kugeuzwa kwa neema ya kuhesabiwa haki, yule aliyekuwa Mlaodikia, akiwa Mfiladelfia, kwa nguvu ya neema, hutembea katika njia iliyotakaswa ielekeayo kwenye kutukuzwa. “Pumziko” ni ujumbe wa malaika wa tatu, kama unavyowakilishwa kuwa “kuhesabiwa haki kwa imani katika ukweli.” Kwa kuwa ndivyo ilivyo, Kadeshi ilielekeza kwa 1888.
The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!
Kadeshi ya kwanza hutambulisha ujumbe wa “pumziko” ambao ndio ujumbe wa “injili.” Injili ya milele ni ‘kazi ya Kristo katika kuanzisha mchakato wa majaribu wa hatua tatu unaokuza kisha kudhihirisha matabaka mawili ya waabudu.’ Ujumbe wa injili ya milele wa “pumziko” katika Kadeshi ya kwanza unawakilisha ujumbe wa hatua tatu wa injili ya milele unaotawaliwa na kazi ya hatua tatu ya Roho Mtakatifu anayeshawishi juu ya dhambi, haki, na hukumu. Hatua hizo tatu ndizo hatua zilezile tatu za majaribu katika jaribu la mana!
The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.
Miedzo gumi inotanga nenzira yokuedza katatu, ichisimbisa Murau waMwari, Sabata, nomutoro womunhu wokudya nokugaya shoko raMwari. Muedzo wokutanga wemiedzo gumi wakanga uri katatu sezvakanga zvakaitawo wechigumi. Muedzo wokutanga unoshandisa mana, sechiratidzo cheChingwa cheKudenga chinokudza Sabata rezuva rechinomwe. Muedzo wokupedzisira unoshandisa “zororo,” sechiratidzo chenzira yokupedzisira yokuedzwa yemvura yokupedzisira, iyo inoguma pamurau weSvondo, apo avo vanomirira Chingwa cheKudenga vanosimudzirwa sechiratidzo cheSabata.
The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.
Ku thoma ka khumi ka mindzingo, tanihi ku hetelela ka khumi ka mindzingo, ku kandziyisa Savata, ni rungula ra evhangeli leri fambelanaka na Savata, leri nga evhangeli leyi nga heriki ya ntsumi ya vunharhu. Kadexi yo sungula i omega ya khumi ka mindzingo; hikwalaho alpha ya khumi ka mindzingo yi fanele yi va ni swihlawulekisi leswi fanaka. Kadexi a yi yimela 1863, nkarhi lowu Hosi a yi navela ku heta ntirho wa Yona ni ku teka vanhu va Yona va ya ekaya, kambe ku nghena eTikweni leri Tshembisiweke ku hlwerisiwa.
“By reading the following scriptures we shall see how God regarded ancient Israel:
“Pakuŵerenga malemba ghakulondezgapo tiwonenge umo Chiuta wakawoneranga Israyeli wakale:
“‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.
“‘Nokuti Jehovha akazvisarudzira Jakobho, naIsraeri kuti ave fuma Yake chaiyo.’ Mapisarema 135:4.
“‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.
“‘Nekuti iwe uri vanhu vatsvene kuna Jehovha Mwari wako, uye Jehovha akakusarudza kuti uve rudzi rwake rwakatsaurwa kwaari amene, kupfuura marudzi ose ari pamusoro penyika.’ Dheuteronomio 14:2.
“‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.
“‘Nokuti iwe uri vanhu vatsvene kuna Jehovha Mwari wako; Jehovha Mwari wako wakakusarudza kuti uve vanhu vakakosha kwaAri pachake, kupfuura marudzi ose ari pamusoro penyika yose. Jehovha haana kuisa rudo rwake pamusoro pako, kana kukusarudza, nokuti maiva vazhinji kupfuura mamwe marudzi; nokuti maiva vashoma kupfuura marudzi ose.’ Deuteronomio 7:6, 7.
“‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.
“‘Zvino chii chichazivisa pano kuti ini navanhu venyu tawana nyasha pamberi penyu? handizvo here kuti imi munofamba nesu? saizvozvo tichaparadzaniswa, ini navanhu venyu, navanhu vose vari pachiso chenyika.’ Eksodho 33:16.
“How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.
“Imbga kuli kangakanani kwaSirayeli wasendulo, futhi kangaki behlelwa yizahlulelo, kwabulawa izinkulungwane, ngenxa yokuthi babengafuni ukulalela imiyalo kaNkulunkulu owayebakhethile! USirayeli kaNkulunkulu kulezi zinsuku zokugcina usengozini njalo yokuxubana nezwe nokulahlekelwa yizo zonke izimpawu zokuba ngabantu bakaNkulunkulu abakhethiweyo. Funda futhi kuThithu 2:13–15. Lapha silethwa ezinsukwini zokugcina, lapho uNkulunkulu ezihlanzelela khona abantu abayisizwe saKhe esikhethekile. Ingabe siyakumcasula yini njengokwenza kukaSirayeli wasendulo na? Ingabe siyakwehlisela ulaka lwaKhe phezu kwethu ngokumshiya, ngokuxubana nezwe, nangokulandela izinengiso zezizwe ezisizungezile na?” Testimonies, ivolumu 1, 282, 283.
Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.
Hanzvadzi White vanobvunza vachiti, “Ko, tichamutsamwisa here sezvakaita Israeri yekare?” Tinomutsamwisa nokuzvisanganisa nenyika, iyo inomiririrwa neIjipiti, nzvimbo chaiyo iyo vapanduki paKadheshi vakatsvaka mutungamiri wokuvatungamirira kuti vadzokere ikoko. Muna 1863, chido chokudzokera kuIjipiti nokusarudza mutungamiri mutsva chinomiririrwa nekufemerwa sechido chokubatana nenyika.
The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.
Chikamu chatiri zvino kufungisisa chakatungamirirwa netsananguro yaSista White pamusoro peIsraeri yekare kusapinda murugare. Muchirevo chemamiriro ekupandukira kwavo kusingaperi, vakaisa pamberi ndima dzinoratidza maitiro aidiwa naMwari ekudyidzana nemwenga Wake, asi mwenga Wake akaramba. Chikamu chinotevera chinotungamirira kune zvatichangobva kuverenga.
In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.
Mundima iroro aanonyora achiti, “Mwari vaida kuti vanhu Vavo vavimbe naivo chete. Vakanga vasingadi kuti vagamuchire rubatsiro kubva kuna avo vakanga vasingavashumiri.” Muna 1863, Adventism yeMillerite yeRaodhikia yakaita sungano nehurumende yeUnited States kuti ibatsire mukuedza kwavo kudzivisa kuti majaya avo anyorwe kuenda kuhondo ine kuuraya kwakanyanya zvikuru munhoroondo yeAmerica.
“We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.
“Tinoverenga pano nyevero dzakapiwa neMwari kuIsraeri yekare. Chaisava chido Chake chakanaka kuti vambotenderera kwenguva refu murenje; angadai akavaunza pakarepo kuNyika yeChipikirwa dai vakanga vazviisa pasi uye vakada kutungamirirwa Naye; asi nokuti vaiwanzomushungurudza murenje, Akapika mukutsamwa Kwake kuti vaisazopinda muzororo Rake, kunze kwavaviri chete vakamutevera nomwoyo wose. Mwari akarayira vanhu Vake kuti vavimbe Naye oga. Haana kuda kuti vagamuchire rubatsiro kubva kuna avo vaisamushumira.”
“Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’
“කරුණාකර එස්රා 4:1–5 කියවන්න: ‘එවිට යූදා සහ බෙන්යමින්ගේ විරුද්ධකාරයෝ වහල්කමෙන් ආපසු ආ පුත්රයන් ඉශ්රායෙල්ගේ දෙවි සමිඳාණන් වහන්සේට මාලිගාව ගොඩනඟමින් සිටින බව අසා, ඔව්හු සෙරුබ්බාබෙල් වෙතත් පියවරුන්ගේ ප්රධානීන් වෙතත් පැමිණ ඔවුන්ට මෙසේ කීහ: අපට ඔබ සමඟ ගොඩනඟන්න ඉඩ දෙන්න; මක්නිසාද, ඔබ කරන පරිදිම අපිත් ඔබගේ දෙවියන්වහන්සේ සොයන්නෙමු; තවද, අප මෙහි ගෙනා අෂ්ෂූර් රජ වූ එසර්හද්දොන්ගේ දවස් පටන් අපි උන්වහන්සේට පූජා කරමු. එහෙත් සෙරුබ්බාබෙල්, යෙෂුවා සහ ඉශ්රායෙල්ගේ පියවරුන්ගේ ප්රධානීන්ගෙන් ඉතිරි වූ අය ඔවුන්ට මෙසේ කීහ: අපගේ දෙවියන්වහන්සේට ගෘහයක් ගොඩනැගීමේ කාර්යයෙහි ඔබට අප සමඟ කිසි සම්බන්ධයක් නැත; පර්සියාවේ රජ වූ සයිරස් රජු අපට අණ කළ පරිදි, අපි පමණක් එක්ව ඉශ්රායෙල්ගේ දෙවි සමිඳාණන් වහන්සේට එය ගොඩනඟන්නෙමු. එවිට දේශයේ ජනතාව යූදා ජනතාවගේ අත් දුර්වල කළහ, ගොඩනැගීමේදී ඔවුන් කලබල කළහ, ඔවුන්ගේ අදහස ව්යර්ථ කරනු පිණිස ඔවුන්ට විරුද්ධව උපදේශකයන් කුලියට ගත්තහ.’”
“Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’
Ezira 8:21–23: “Ipapo ndakaparidza kutsanya ipapo, parwizi rweAhava, kuti tizvininipise pamberi paMwari wedu, tichitsvaka kwaari nzira yakarurama yedu, neyavana vedu vaduku, nezvepfuma yedu yose. Nokuti ndakanyara kukumbira kuna mambo boka ravarwi navatasvi vamabhiza kuti vatibatsire pakurwisa muvengi panzira; nokuti takanga tataura kuna mambo, tichiti, Ruoko rwaMwari wedu rwuri pamusoro pavose vanomutsvaka kuti vavaitire zvakanaka; asi simba rake nokutsamwa kwake zviri pamusoro pavose vanomurasa. Naizvozvo takatsanya tikakumbira kuna Mwari wedu pamusoro pechinhu ichi; akatiterera.”
“The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.
“Muporofita ava namadzibaba ava havana kuona vanhu venyika sevats worshiperi vaMwari wechokwadi; uye kunyange hazvo ava vaizviti shamwari uye vaida kuvabatsira, havana kuzvishingisa kubatana navo pachinhu chipi nechipi chine chokuita nokunamata Kwake. Pavakanga vachikwira kuJerusarema kundovaka temberi yaMwari nokudzorera kunamata Kwake, havana kukumbira rubatsiro rwamambo kuti avabatsire parwendo, asi nokutsanya nomunyengetero vakatsvaka rubatsiro rwaShe. Vakatenda kuti Mwari aizodzivirira nokubudirira vashumiri Vake mukushingaira kwavo kumushumira. Musiki wezvinhu zvose haadi rubatsiro rwevavengi Vake kuti asimbise kunamata Kwake. Haakumbiri chibayiro cheuipi, uye haagamuchiri zvipiriso zveavo vane vamwe vamwari pamberi paShe.”
“We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.
“Kanarirwawo twumva amagambo ngo: ‘Murihariye cyane.’ Nkatwe abantu bayo, twakora igitambo icyo ari cyo cyose kugira ngo dukize imitima, cyangwa tuyobore abantu ku kuri. Ariko kwifatanya na bo, gukunda ibyo bakunda, no kugirana ubucuti n’isi, ntitwabihirahira; kuko icyo gihe twaba turi mu bwumvikane buke n’Imana.” Testimonies, volume 1, 281, 282.
Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.
Hanzvadzi White vanoti, maererano netsananguro yavo yokupanduka kweKadheshi, “Musiki wezvinhu zvose haadi rubatsiro rwavavengi vake kuti asimbise kunamata kwake. Haakumbiri chibayiro choushati, uye haagamuchiri zvipiriso zvavanhu vane vamwe vamwari pamberi paJehovha.” Muna 1863, sangano reAdventismu yeMillerite yeLaodhikia rakava chechi uye rakapinda mumubatanidzwa nesimba raizomanikidza kunamatwa kweSvondo pamusoro porudzi uye pashure pacho pamusoro penyika yose.
In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.
Mu kinyamakuru gikurikira, tuzakomeza kwitegereza imirongo y’ubuhanuzi iganisha ku 1863, ari yo buye ry’izingiro ry’igihe cy’ubuhanuzi kuva mu 1844 kugeza mu 1863.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.
Likhulona alya amalile, ndilyo likhalakhona; naalya akhacitwa, ndilyo likhacitwa: khulibeho eshindu eshia mbuti hasi w’ilitsuba. Kaliho eshindu neshili, “Lola, eshinu shiashia”? shiachalikho khale, mu bikali ebyaliho imbeli wefu. Mmanyile mbu, shiosi-shiosi Nyasaye akhakora, shiliba emirembe chisila: khulali eshindu shiosi shingeyongelwakhwo, nohomba eshindu shiosi shingeyitswakhwo: ne Nyasaye akhakora shityo, kho abantu bamutinye imbeli wuwe. Eshyabaho shiriho khuno; na shilyo shili khwitsa shiachabaho khale; ne Nyasaye akhasaba shilyo shiapita. Mhubulili 1:9, 10; 3:14, 15.