We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.
Makala ya mwisho tuliimaliza tukiwa bado hatujakamilisha kulizingatia unabii wa Abramu na Paulo, ambao mstari juu ya mstari huzalisha kipindi cha miaka 430, kilichoundwa na miaka 30 ikifuatiwa na miaka 400. Nadhani kuna baadhi huko katika ulimwengu wa theolojia ambao huenda wakaiona ile miaka 30 kuwa ni kipindi kinachofuata miaka 400, lakini kwa jinsi suala hilo hushughulikiwa kwa ujumla, ile miaka thelathini huwekwa mwanzoni mwa kipindi hicho. Je, ni miaka 400 ikifuatiwa na 30, au ni 30 ikifuatiwa na 400? Ni thelathini ikifuatiwa na mia nne, kwa maana wapo mashahidi wengi wa kuthibitisha kipindi cha miaka thelathini, kilichounganishwa na kufuatiwa na kipindi cha pili cha kinabii.
Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.
Josefa akanga ava namakore makumi matatu okuberekwa paakatanga kushandira Faro muna Genesisi 41:46. Ipapo pakatanga makore manomwe ezvizhinji, akazoteverwa namakore manomwe enzara. Josefa, somufananidzo waKristu, paakanga ava namakore makumi matatu, akateverwa nenguva mbiri dzemazuva 2520. Kristu paakanga ava namakore makumi matatu, kwakatevera nguva mbiri dze1260, idzo pamwe chete dzinoita 2520; izvo zvinozobatana nenguva nomwe pamusoro poushe huviri.
David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.
Davidi a vha a na miṅwaha ya furaru musi vha tshi vha khosi, nahone vha vhusa miṅwaha ya mahumi maṋa, sa zwe zwa ṅwalwa kha 2 Samuele 5:4. Davidi u imela Kristo nga tshifanyiso; nahone musi Kristo a tshi vha na miṅwaha ya furaru, vho lovhedzwa, zwenezwo vha takulelwa sogani lwa maḓuvha a mahumi maṋa; nahone nga murahu ha mvuwo Yavho, ye ya fanyiselwa nga ndovhedzo Yavho, vha dzula vha tshi funza vhafunziwa nga muthu lwa maḓuvha a mahumi maṋa. Kha tshifhambano, u fheliswa ha Yerusalema ho imiswa nga khathutshelo lwa miṅwaha ya mahumi maṋa, zwi tshi elana na miṅwaha ya mahumi maṋa ya u fela sogani mathomoni a ḓivhazwakale ya mulanga wavho.
Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”
Ezekiel akanga ava namakore makumi matatu okuberekwa paakadanwa kuva muporofita muna Ezekieri 1:1. Handizotori nguva zvino yekukurukura nguva yakatevera gore raEzekieri remakumi matatu, asi ndichapinza pano muchidimbu pfupiso yeAI yezvokwadi dzakatotsigirwa pamusoro pokuti ushumiri hwake hwakatora nguva yakareba sei. “Zviporofita zvaEzekieri zviri pakati pezvakanyatsorongedzerwa namazuva muTestamende Yekare, zvine mazuva gumi namatatu akatsanangurwa pachena mubhuku rose. Aya ose anoverengwa kubva pagore rokuendeswa kwaJehoyakini muutapwa (597 BCE segore rokutanga), zvichipa hwaro hwakajeka hwekutevedzana kwenguva hunotambanuka kwemakore anenge makumi maviri namaviri.”
Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.
Yesu aiva nemakore makumi matatu paakabhabhatidzwa, uye akabva asimbisa sungano nevazhinji kwevhiki imwe.
Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.
Antekristo anaongozwa kinabii kwa kielelezo cha Kristo, na kama vile Kristo alivyokuwa na miaka thelathini ya matayarisho kabla ya kuanza kazi yake kama Kuhani Mkuu wa Mbinguni, ndivyo pia kipindi cha kinabii cha miaka thelathini cha matayarisho, kilichotambulishwa kwa antekristo, kilivyokuwa kutoka kuondolewa kwa “ya daima” mwaka 508 hadi mwaka 538, wakati upapa ulipowezeshwa kuwa kuhani mkuu bandia; kama vile Kristo alivyotiwa mafuta kwa nguvu katika ubatizo wake, vivyo hivyo miaka 1260 ya giza la kipapa ingelingana na siku 1260 za nuru safi za Kristo tangu ubatizo wake hata msalabani, jambo linalopatana na jeraha la mauti la upapa mwaka 1798.
None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.
A huna imwe ya nyengo ziwiri izi zam’mbuyomu zomwe zimayamba ndi nyengo ya zaka makumi atatu, imayamba Abram asanatengere sitepe yake yoyamba mu ndondomeko yake ya pangano ya masitepe atatu. Choncho, ya Abram ndiyo yoyamba kutchulidwa, ngakhale zikanatheka kukhala choncho kokha, itatsimikiziridwa ndi umboni wachiwiri wa Paulo. Pamene Paulo analemba mawu ake, ulosi wa zaka 400 unasanduka ulosi wa zaka 430, womwe uli ndi zaka 30 zoyambirira zosiyanitsidwa ndi nyengo yomaliza ya nthawi.
I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.
Ndzi tiyisekisa hi ku ya hi vumunhu bya Kriste, hilaha byi yimeleriweke hakona tanihi Alfa na Omega, leswaku eka endlelo ra ntwanano ra lava dzana na makume mune wa magidi, lava nga omega eka vuprofeta bya Abram na Pawulo bya swiyenge swimbirhi swa malembe ya makume manharhu—endzhaku ka wona ku landzela malembe ya mune wa madzana—ku fanele ku va ni lexi fambelanaka na rona eka omega ya matimu ya ntwanano, ku nga matimu ya ku funghiwa ka lava dzana na makume mune wa magidi. Nkarhi wa malembe ya makume manharhu, lowu landzeriwaka hi nkarhi wun’wana lowu hambaneke, wu fanele ku hetiseka hi ndlela leyi nga tirhisiki nkarhi, kambe yi hetisisa vuprofeta bya xisekelo bya Abram bya malembe ya 430. A swi ta va swinene loko u tlhela u hlaya xivulwa lexi hundzeke, kutani u tlhela u vuya eka mhaka leyi u ya emahlweni.
Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.
Yesu, Yusufu, Daudi na Ezekieli wote walikuwa katika miaka thelathini ya maandalizi kwa ajili ya kazi ambayo ingeonyesha kwa mfano watu wa Mungu katika siku za mwisho. Ezekieli nabii, Yusufu akimwakilisha Kristo kuhani, na Daudi mfalme. Alama nne, lakini moja ya alama hizo inayomwakilisha Kuhani Mkuu wa Mbinguni ina mwakilishi wa kibinadamu na wa Kiungu. Mashahidi hao wanne wote wanapatana na miaka 30 ya Abramu ikifuatiwa na kipindi cha kinabii.
Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.
Mpinga-Kristo akagadzirirwa kwemakore makumi matatu, ndokuzopiwa simba kwemakore ane chiuru nemazana maviri nemakumi matanhatu kusvikira agamuchira rufu rwake rwekutanga muna 1798. Ndiye chiratidzo cherufu rwechipiri, nokuti anozofazve nguva yomukova wenyasha painovharwa. Rufu rwechipiri irworwo rufu rusingaperi. Tinoshumira Muponesi akamuka, nokuti Kristu haana kufa nokusingaperi; haana kufa rufu rwechipiri. Apo ronda rinouraya roumapapa richiporeswa, Zvakazarurwa 13 inoratidza kuti achatongazve kwemwedzi makumi mana nemiviri, zvinomirira nguva yechiporofita, isina chinhu chenguva.
When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.
Apo adzukiwa pa Sunday law, gulu lankhondo limene limatsutsana ndi ntchito yake ndi awo amene anaukitsidwa pa mapeto a masiku atatu ndi hafu a Chivumbulutso 11. Mphamvu ziwiri zoukitsidwanso, zonse ziri zizindikiro, imodzi ya Sabata la tsiku lachisanu ndi chiwiri ndipo imodzi ya dzuwa, zimakhala malo owerengera a dziko lonse lapansi, pamene anthu akupanga chisankho chawo chomaliza cha moyo kapena imfa.
At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.
Pa mutemo wa Sondo, anitikiristu, amenenso ndi chilombo, adzaimira mgwirizano wa magawo atatu wa chinjoka, iye mwini (chilombo), ndi mneneri wonama. Mphamvu zitatu zimenezo zidzagwirizana kulimbana ndi mpingo wa Mulungu, umene uyenera kukwezedwa pamwamba pa mapiri onse. Mpingo wa Mulungu wopambana uli ndi zaka makumi atatu za kukonzekera, osati zaka makumi atatu zenizeni, koma nthawi yokhazikika ya uneneri imene ili ndi makumi atatu omangiriridwa nayo, ndipo ikadali yogwira ntchito monga uneneri pambuyo pa lamulo la mu 1844, losonyeza kuti kugwiritsiridwa ntchito kwa nthawi ya uneneri kunalibenso kovomerezeka. N’zosavuta kuona kuti zaka makumi atatu zimaimira nthawi ya kukonzekera ya mneneri, wansembe, ndi mfumu amene, monga mpingo wopambana, adzaimira ufumu wa ulemerero. Mboni zinayi za Ezekieli, Kristu, Yosefe, ndi Davide zimaimira ulamuliro wa ufumu wa Mulungu m’nthawi yomweyi imene upapa ndi mgwirizano wa magawo atatu akutsogolera dziko ku Aramagedo.
The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.
Ekleziya yomwe yapambana idzakwezedwa pa nthawi ya lamulo la Sande ku United States, ndipo malinga ndi umboni wa Chipangano Chakale ndi Chatsopano, anthu a chipangano, omwe ndi zana limodzi ndi makumi anayi ndi anayi zikwi, adzakhala ufumu wa ansembe.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nanyiwo, sa mabwe amoyo, mukumangidwa kukhala nyumba yauzimu, unsembe woyera, kuti mupereke nsembe zauzimu, zovomerezeka kwa Mulungu mwa Yesu Khristu. 1 Petro 2:5.
The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.
Vaprista vaifanira kuva nemakore makumi matatu okuberekwa pavaiitanga kushumira mutembere; saka pane nguva isati yasvika mutemo weSvondo umo uprista hunogadzirirwa kushanda sechibayiro chinozunguzirwa chechibereko chokutanga. Vaprista ava, avo vari zviuru zana namakumi mana nezvina, vanomiririrwa savaRevhi muhurongwa hwokunatswa hunoitwa neMutumwa weSungano. Pane nguva yechiporofita inotungamirira kumutemo weSvondo, umo hurongwa hwokunatswa hunogadzirira ushumiri hwakaitwa vatsvene nokuda kwenguva yemvura yokupedzisira. Kugadzirirwa kunopera pamutemo weSvondo; naizvozvo, nguva yemakumi matatu inomirira kugadzirirwa kwevaprista, zvichienderana nezera rainodiwa romuprista. Kristu saMuprista Mukuru akatanga ushumiri Hwake ava nemakore makumi matatu, uye nokuti Josefa anomirira Kristu nomufananidzo, naiyewo akatanga kushumira ava nemakore makumi matatu. Kristu wenhema akava nemakore makumi matatu ekugadzirirwa; saka tine zvapupu zvitatu zvinoratidza kuti nguva yemakore makumi matatu inomirira kugadzirirwa kweuprista.
“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.
“තවදුරටත් නුදුරෙහි ඇති මහා ප්රශ්නය දෙවියන්වහන්සේ විසින් පත් නොකළ අයව වෙන් කර දමනු ඇත; එවිට උන්වහන්සේ පසු වැස්ස සඳහා සූදානම් කළ පවිත්ර, සත්ය, ශුද්ධිකෘත සේවකත්වයක් ඇති කරනු ඇත.” Selected Messages, book 3, 385.
Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.
Sisi White anafundisha kwa uwazi kwamba kila mara kanisa linapokuwa safi, Roho ya Unabii hutenda kazi. Wakati suala kuu litakapoyapalilia mbali magugu, mtakuwa na huduma iliyotakaswa, iliyoundwa na Yesu na Yusufu kuhani, ambaye ni wa Uungu na wa kibinadamu kwa pamoja; Yesu na Ezekieli nabii; Yesu na Daudi mfalme. Wale wanaoandaliwa kwa kipindi kinachoashiriwa na miaka thelathini, watakuwa miongoni mwa wale mia moja arobaini na nne elfu, nao wanawakilishwa kama manabii, makuhani, na wafalme. Hawa wanadamu watatu wote ni alama za kibiblia za kazi ya Kristo kama nabii, kuhani, na mfalme; kwa hiyo, namba thelathini hutuwezesha kufahamu kwamba katika kila moja ya makundi haya matatu yanayozalishwa na alama za kibiblia za wale walioandaliwa kwa miaka thelathini, yanapounganishwa pamoja na Kristo, huwakilisha muungano wa Uungu na ubinadamu. Hivyo basi, wale makuhani wanaoandaliwa katika kipindi cha mfano cha miaka thelathini wanawakilishwa kama bendera ya Uungu uliounganishwa na ubinadamu.
The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.
Mwedzi ina makumi mana nembiri yokupedzisira yokuteurwa kweropa kweupapa inoitika panguva imwe cheteyo Kristu achifamba pakati pavanhu kwemwedzi ina makumi mana nembiri ari mumunhu wavadzidzi Vake. Mwedzi ina makumi mana nembiri yeuranda nokudzvinyirirwa inoguma norusununguko, sezvinomiririrwa namakore ana mazana mana namakumi matatu ouporofita hwaAbrama hwakapetwa kaviri. Makore ana mazana mana aAbrama anoguma pakusunungurwa paGungwa Dzvuku, uko kuri mufananidzo weBhaibheri unozivikanwa zvikuru wokuvharwa kwenguva yenyasha, pakupera kwemwedzi ina makumi mana nembiri yokufananidzira yapapa.
The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.
Mwedzi makumi mana nemiviri anomirira nguva yokuedzwa kubva pamutemo weSvondo muUnited States kusvikira nguva yokuedzwa kwavanhu yavharwa. Asi mukati memwedzi makumi mana nemiviri iyoyo, zvichitevera nguva yokugadzirira yemakore makumi matatu, Kristu ari kusimbisa sungano mumunhu weboka rasara. Muprista wenhema, antikristu wokunyepera, anosvika kumugumo wake wokupedzisira, panzvimbo chaiyo pakafira Kristu mumutsara wake, iyo iri panzvimbo chaiyo pakafira Farao, mambo weEgipita, mumutsara wake. PaGomo reKarimeri vaporofita vaBhaari vakaurayiwa, nokudaro zvichiratidza rufu rwomuporofita wenhema pamutemo weSvondo. Pamurayiro weSvondo, pane muporofita wenhema anobva aurayiwa, dhiragoni inomiririrwa naFarao, nechikara chinomiririrwa nehupapa. Zvose izvi zvinomiririrwa pamutemo weSvondo zvakamirisana navaprista vaMwari, madzimambo avo, navaporofita vavo. Kereke inocheneswa nguva pfupi mutemo weSvondo usati wasvika, uye chipo chouporofita chinodzorerwa—panzvimbo chaiyo panofira muporofita wenhema. Kubva ipapo zvichienda mberi, hondo inenge iri pamusoro peshoko rouporofita rechokwadi kana renhema.
The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.
Nthawi yophiphiritsa ya zaka 30 ikuimira nyengo imene imatsogolera ku lamulo la Lamlungu. Nyengoyi ndi nyengo yokonzekera ansembe, pakuti Khristu ndiye chitsanzo chawo m’zinthu zonse, pakuti amenewa ndiwo otsatira Mwanawankhosa. M’kati mwa zaka 30 zoyambirira za uneneri wa Abramu, pangano linakhazikitsidwa, motero kusonyeza kuti chilichonse chimene nyengo yokonzekera ansembe ikuimira, ndi nyengo imene Ambuye akonzanso pangano Lake ndi anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi, monga momwe kwasonyezedwera ndi mbiri ya alpha ya Abramu. Nyengoyi ndi nthawi yokonzekera ansembe amene amayamba kutumikira pa lamulo la Lamlungu, ali ndi zaka makumi atatu, pamene adzozedwa ndi Mzimu Woyera monga momwe Khristu anadzozedwera pa ubatizo Wake. Choonadi china chimene chingathe kupezedwa kuchokera mu mbiri ya alpha ya Abramu, n’chakuti chilichonse chimene nyengoyi ikuimira chimene chimatsogolera ku lamulo la Lamlungu, chiyenera kukhala chachikulu kwambiri, pakuti omega nthawi zonse imakhala yamphamvu kuposa alpha. Lamulo la Lamlungu ndi omega yoimiridwa ndi October 22, 1844, mtanda, Pasika ku Iguputo, ndi zina zotero.
The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?
Mutemo weSabata rinomirira kuguma kwenguva inomiririrwa nenguva yemakore makumi matatu. Rakafanoratidzirwa nenenge nyaya huru dzose dzeruponeso, uyezve ndiro kuguma kwenhoroondo yesungano yavanhu vakasarudzwa yakatanga naAbramu. Nehuremu hwakadaro hweuchapupu hwechiporofita hunobata kuguma kwenguva iyi, pamwe chete nechinangwa chakakomba chenguva yacho pachayo, panotangira papi?
There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.
Kuna kipindi cha kinabii kinachowakilishwa na miaka thelathini ambacho, juu ya wingi wa mashahidi, kinaishia katika sheria ya Jumapili. Katika hatua hiyo, hufuata kipindi kingine kinachowakilishwa kwa viwango mbalimbali vya namba, na kila kimoja cha vipindi hivyo huwasilisha ushuhuda wa mstari wa historia ya unabii unaofuata baada ya sheria ya Jumapili. Baadhi ya vipindi hivyo vinawakilisha mstari wa ndani wa historia ya kanisa, na baadhi yake mstari wa nje wa ulimwengu unaokwenda kuelekea Har–Magedoni.
It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.
Pamwe zvakanaka panguva ino kuzviyeuchidza kuti tinoramba kushandiswa kweuporofita hupi nohupi hwenguva mumazuva okupedzisira sechinoreva mazuva api naapi anozivikanwa, kusvikira zuva neawa zvaziviswa pakupera kwematenda. Ndichashandisa Dhanieri chitsauko chegumi nembiri kuratidza pfungwa yangu yokusachashandisazve nguva youporofita. Muchitsauko chegumi nembiri mune ndima nhatu dzinoratidza nguva youporofita.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Zvino ndakanzwa murume akanga akapfeka mucheka werineni, akanga ari pamusoro pemvura yorwizi, paakasimudza ruoko rwake rworudyi noruboshwe rwake kudenga, akapika naiye anorarama nokusingaperi kuti zvichava kwenguva, nenguva mbiri, nehafu yenguva; uye kana achinge apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedziswa. Danieri 12:7.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Kusukela ngesikhathi umhlatshelo wansuku zonke ususwa, kusungulwa lesinengiso esiletha incithakalo, kuyakuba lezinsuku eziyinkulungwane lamakhulu amabili lamatshumi ayisificaminwembili. UDanieli 12:11.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.
Wakakomborerwa ndiye anomirira, ndokusvika pamazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu. Danieri 12:12.
The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.
VaMillerite vaiva nekunzwisisa kwakarurama kwendima imwe neimwe pamitatu iyi. Uprofita hutatu uhwu chikamu chezvokwadi dzinomirira nheyo. Kunyange zvakadaro, kunzwisisa kweMillerite kwendima idzi kwakanga kwakavakirwa pakushandisa musimboti wokuti zuva rimwe rimire gore rimwe. Sezvo “nguva isisipo zvakare,” ndima idzi dzinofanira kuva nechimwe chishandiso, nokuti uprofita hwose huri kutaura pamusoro penguva yemvura yokupedzisira. Ndima idzi dzinofanira kuva nekunzwisisa kwemvura yokupedzisira kusingashandisi nguva kugadzira shoko, uye kusingapesani nekunzwisisa kweMillerite kwendima idzi. Maonero akarurama eMillerite pamusoro pendima yepakati pamitatu iyi, (ndima yegumi neimwe), ndeokuti inomirira nguva ine zvikamu zviviri, inotanga nenguva yemakore makumi matatu, yozoteverwa nemakore 1260. Ndima yegumi neimwe iri kuzivisa nguva yemakore makumi matatu inotangira mutemo weSvondo, sezvinomiririrwa nokumiswa kwechinonyangadza chinoparadza.
Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.
Dhanieri 12 ndiro chitsauko chiri muShoko raMwari chinoburitsa pachena nzira yokunatswa kwavanhu vaMwari, inoitika mumazuva okupedzisira panguva yokuguma apo chiprofita chinobva mubhuku raDhanieri chinosunungurwa pachisimbiso. Mundima 11 tinowana chiprofita icho mapiyona akanyatsonzwisisa sezvinoreva nguva yemakore makumi matatu inotungamirira mukati menguva yemakore 1260. Muchitsauko 12, zviprofita zvitatu zvemundima 7, 11, na12 zvose zvakaiswa chisimbiso kusvikira panguva yokuguma. Panguva yokuguma zviprofita zvitatu izvozvo zvinofanira kusunungurwa pachisimbiso, nokuti Shoko raMwari harimbokundikani. Muchitsauko ichocho chaimo, mufananidzo wakajeka kupfuura yose muBhaibheri wokuvharwa kwenguva yokunzwirwa tsitsi kwavanhu unoratidzwa pachena; naizvozvo chitsauko 12, zvirokwazvo uye zvakanyanya zvikuru, chiri kunyatsoratidza kuguma kweAdventism, kupfuura kutanga kweAdventism.
Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.
Buprofita butatu mu Danieli 12 bwakasindikizibwa mu mulyango gwennyini ogw’Ebyawandiikibwa mwe kusindikiza n’okuggulawo bisangamu amakulu gaabyo agasookerwako mu bunnabbi. Obunnabbi obwo obusatu buggyibwako akabonero mu byafaayo by’ekikumi mu amakumi ana mu buna, kubanga Alufa ne Omega bulijjo biraga enkomerero y’ekintu wamu n’entandikwa y’ekintu. Ekiggulwawo mu biro eby’obunnabbi ebisatu eby’omu ssuula 12 kikiikirira okuggulwawo okusembayo kw’Ekigambo kya Katonda eky’obunnabbi. Okuggulwawo okwo kulagibwa mu Kubikkulirwa essuula 1, okubikkulirwa kwa Yesu Kristo bwe kuggulwawo, nga ekiseera ky’okuggalwawo kw’omugisa tekinnatuuka. Olunyiriri 11 olwa Danieli 12 lwe lufaanana ne okukiikirira okw’olubereberye kwa obunnabbi obw’emirundi ebiri kwa Ibulayimu ne Pawulo, obwatandika n’ekiseera eky’emyaka amakumi asatu.
The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.
Utabiri ule watatu katika Danieli kumi na mbili ni vipindi vya mfano vinavyofunuliwa mwishoni kabisa mwa wakati wa mwisho, na kufunuliwa huko huleta utakaso wa mwisho wa watu wa Mungu. Utabiri wa kwanza kati ya hizo tatu unatolewa na Kristo Mwenyewe, na anapoweka wazi unabii huo amesimama juu ya maji akiwa amevaa kitani safi, akitambulisha mwisho wa kipindi cha kiunabii kinachowakilishwa kama miaka 1260, na kufafanua mwisho wa kipindi hicho kuwa ni mwisho wa kutawanywa kwa nguvu za watu wa Mungu. Watu wa Mungu katika siku za mwisho ni wale mia moja na arobaini na nne elfu, nao wametawanywa.
Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”
Sio tu kwamba Kristo amesimama juu ya maji akijibu swali, bali swali lenyewe linaanza kwa maneno “Mpaka lini?”. “Mpaka lini?” ni ishara ya kinabii ambayo pia huulizwa Yesu wakati katika mstari wa kumi na tatu, wa Danieli nane, swali linaulizwa, “Mpaka lini?”
And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
እናም አንዱ በወንዙ ውኃ ላይ ለነበረው በተልባ ልብስ ለተለበሰው ሰው፣ “የእነዚህ ድንቆች ፍጻሜ እስከ መቼ ይሆናል?” አለ።
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.
Ndipo ndakanzwa murume wakanga akapfeka mucheka werineni, wakanga ari pamusoro pamvura dzerwizi, paakasimudza ruoko rwake rworudyi norworuoko rwake rworuboshwe kudenga, akapika naIye anorarama nokusingaperi kuti zvichava kwenguva, nenguva mbiri, nehafu yenguva; uye kana achinge apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedzwa. Danieli 12:6, 7.
The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”
Mbvunzo we wakabvunzwa kuna Yesu, wakamiririrwa somunhu wakapfeka nguo dzelineni, muchiratidzo cherwizi Hidhekeri, ndewokuti, “Kusvikira riniko kuguma kwezvishamiso izvi?,” uye muchiratidzo cherwizi Urai, Yesu, wakamiririrwa saPalimoni (uyo mutsvene wakati), anobvunzwa kuti, “Kusvikira riniko kuchava nechiratidzo pamusoro pechibayiro chezuva nezuva, nokudarika kunoparadza, kuti zvose zviri zviviri nzvimbo tsvene nehondo zvipiwe kuti zvikotsirwe pasi petsoka?”
Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.
Hanzvadzi White vanotaura kuti zviratidzo zvakapiwa kuna Danieri pamahombekombe enzizi huru dzeShinari zvino zviri mukuzadzikiswa, uye maererano nezviratidzo zvose zviri zviviri zvenzizi, Jesu anobvunzwa “mubvunzo” wechiporofita, uyo nguva dzose unobudisa mutemo weSvondo se“mhinduro.” Asi mhinduro dzose dziri mbiri dzinoratidzwa mukati memamiriro enguva yechiporofita, iyo yakaguma muna 1844. Mapiyona akanyatsoziva mhinduro yomubvunzo wechitsauko chechisere nechiratidzo cherwizi Ulai, uye vakanzwisisa kuti 1798 ndiyo nguva iyo kuparadzirwa kwesimba ravanhu vaMwari kwakaguma. Asi mushure ma1844, apo “kushandiswa kwenguva” kweShoko raMwari rechiporofita kwakaguma, mubvunzo wechiporofita wokuti “Kusvikira riniko?” unodzokorora kunzwisisa kwemapiyona sokuti “kusvikira pamazuva 2300, ipapo nzvimbo tsvene ichacheneswa panguva yomutemo weSvondo uri kuuya nokukurumidza” uye “zvose” zve“zvinoshamisa” zviri muchiratidzo chokupedzisira chaDanieri zvichapedziswa, apo kuparadzirwa kwavanhu vatsvene kwemazuva matatu nehafu okufananidzira kunoguma.
The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.
Chiono cha mto Hiddekeli kilicho katika sura tatu za mwisho za Danieli, na chiono cha mto Ulai kilicho katika sura ya saba hadi ya tisa, vinatambuliwa na Dada White kuwa ni “mito mikuu ya Shinari.” Wasomi wote wa historia na wa Biblia wanakubali kwamba kuna mito miwili tu, nayo yote ni mito mikuu, inayohusishwa na Shinari. Mito hiyo miwili ni Tigri (Hiddekeli) na Frati. Mto Ulai si Frati wa Shinari; ni mfereji mdogo wa maji uliotengenezwa na mwanadamu katika Uajemi, si katika Shinari. Mto Ulai katika chiono ambacho kina msingi na nguzo kuu ya Uadventista haupo katika Shinari, hata hivyo nabii mwanamke anamtambulisha Ulai kuwa ni Frati, mojawapo ya mito mikuu ya Shinari.
The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.
Chiono cha Hiddekel chinoratidza nhoroondo yokunze yedragoni, yechikara, nomuporofita wenhema vachitungamirira nyika kuArmagedhoni, uye chiono chaUlai chinomiririra basa raKristu mukubatanidza Uhumwari hwake nouvanhu hwomunhu. Muchiporofita, kufemerwa kunoshandisa rwizi rweUlai sechapupu chechipiri pamwe chete noRwizi Yufratesi kuti chizivise basa rinoitwa naKristu mukubatanidza Uhumwari hwake nouvanhu.
The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.
Yufurate na Tigre zote mbili zilianzia Edeni na zinapita katika urefu wote wa historia ya agano. Zinapotiririka hadi kwenye nguzo kuu ya Uadventista tarehe 22 Oktoba 1844, Yufurate huunganishwa na mfereji wa Ulai uliotengenezwa na mwanadamu ili kuwakilisha muungano wa Uungu na ubinadamu, unaotimizwa kwa utendaji wa imani ndani ya wale wanaowakilishwa kama wale laki moja na arobaini na nne elfu. Ulai unawakilisha jaribu juu ya mamlaka ya Neno la Mungu la kinabii, kwa maana unaweka mamlaka ya Ellen White, anayebainisha mto wa Kiajemi wa Ulai kuwa mmoja wa mito mikuu ya Shinari, katika upinzani na wataalamu wa ulimwengu.
The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?
ឧបមាសញ្ញានៃទន្លេអ៊ូឡាយ តំណាងឲ្យការសាកល្បងមួយអំពីពាក្យរបស់មនុស្ស ឬព្រះបន្ទូលរបស់ព្រះ។ តើមនុស្សត្រឹមត្រូវឬ, ឬពាក្យដែលបងស្រីវ៉ាយត៍បានលើកបង្ហាញនោះត្រឹមត្រូវ? តើទន្លេអ៊ូឡាយតំណាងតែទន្លេមួយនៅក្នុងប្រទេសពែរ្សឬ, ឬវាតំណាងឲ្យទន្លេព្យាករណ៍មួយ ដែលមានទឹកពីសួនអេដែនលាយបញ្ចូលជាមួយនឹងទឹកពីមនុស្ស?
There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.
Panogona kuva nezvimwe zvizhinji zvingasarudzwa padambudziko iri randasimudza, asi ndichaisa pachena dzimwe pfungwa kuti muone zvandiri kureva. Ko vanyori venhoroondo nevadzidzi vezvouMwari venyika ino vakarurama here, uye Hanzvadzi White vakakanganisa? Hapana anopikisa kuti “nzizi huru dzeShinari” iTigirisi neYufuratesi. Saka, kana Hanzvadzi White vachizivisa rwizi rweUlai muPezhiya serwizi rukuru rweShinari, ivo muporofita wenhema here? Kana kuti, ivo muporofita wechokwadi, asi vakakanganisa? Muporofita wechokwadi angaita zvikanganiso zvingani asati ayambuka muganhu ndokuzova muporofita wenhema? Kana kuti, vanyori venhoroondo ndivo vakakanganisa? Kana kuti, ivo vari kururama chaizvoizvo here? Kana kuti vanyori venhoroondo naHanzvadzi White vose vari kururama here? Ndakasimudza dambudziko iri nechinangwa chokushandisa tsananguro yedambudziko iri seimwe pfungwa yokuwedzera pamusoro pomunhu akanga akapfeka mucheka wakaisvonaka, akanga amire pamusoro porwizi, uyo anobvunzwa kuti, “Kusvikira riniko?” muzvose zviri zviviri, muchiratidzo chenzizi dzeHidhekeri neUlai.
In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.
Muna Danieri chitsauko 8, Danieri ari paShushani, muPezhiya; uye Shushani iri parwizi Ulai, urwo, nokuda kwebasa rezvekurima, rwunosanganisira rwizi rwechisikigo pamwe chete nhevedzano yemigero yemvura yakagadzirwa navanhu. Sezvo Ulai ichiyerera ichidzika mamwe makiromita anenge zana nemakumi mashanu kana zvakadaro, inobatana panosangana nzizi dzeTigirisi neYufuratesi. Tigirisi neYufuratesi, idzo dzakatangira muEdheni, pakupedzisira dzinobatana; uye padzinonyatsobatana, rwizi Ulai runobva muPezhiya runosangana panzvimbo imwecheteyo. Kana rwizi Ulai rwasvika panzvimbo ine machakwi eTigirisi panosangana Tigirisi neYufuratesi, Ulai rinova chikamu chemvura inoumba nzizi huru dzeShinari. Vanyori venhoroondo vakarurama, uye saizvozvo, naSista Whitewo.
When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.
Pachitsauko White pavanotsanangura chiratidzo cheUlai muchitsauko chechisere, vari kuratidza rwizi runozivikanwa nehurongwa hwarwo hwemigero yemvura yakavakwa nevanhu inobatanidza nzizi dzeTigris neYufratesi, idzo dzinomiririra nguva mbiri dzemakore 2520, dzakapera muna 1798 na1844.
An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.
Dzina lakale la mtsinje wa Tigris ndi Hidekeli; ndipo pokhudzana ndi mtsinje wa Firate, mitsinje iwiriyi yaikidwa mwachindunji mwa uneneri kuti imagwirizanitsidwa ndi Asuri ndi Babulo, amene nawonso amadziwika kuti ndi mikango iwiri imene inali yoti ilange nkhosa za Mulungu. Mphamvu ziwiri zowonongazi zinali zitsanzo zoyambirira za mphamvu ziwiri zowononga za Roma yachikunja ndi Roma ya upapa, zimene ziri zizindikiro za mwamuna ndi mkazi, kapena mpingo ndi boma. Roma yachikunja inali mwamuna woyimira ndale za boma, ndipo Roma ya upapa ndi mkazi wosayera wa ndale za mpingo. Asuri anali mwamuna ndipo Babulo anali mkazi mu ubale wawo wa uneneri, motero kuzindikiritsa Tigris monga mwamuna ndi Firate monga mkazi.
The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.
Mto Tigris ni mto wa sera za dola uliofika hadi mwaka 1798, na Eufrati wa sera za kanisa ulifika hadi 1844. Eufrati ilipaswa kufika hadi 1844, kwa kuwa ujumbe wa 1844 ulikuwa kuhusu Babeli, (Eufrati) iliyoanguka tena mwaka 1844. Eufrati ilipozalisha maporomoko ya maji mwaka 1844, mto Ulai, ambao nao ulikuwa umeungana katika mkutano wa mito kama ishara ya matendo ya kibinadamu, uliungana na maji ya mto ule mwingine. Mto wa sera za dola ulizuiwa mwaka 1798, wakati mamlaka ya kiraia ilipoondolewa kutoka kwa utawala wa upapa. Katika mwaka huo huohuo Marekani ilianza kutawala kama mnyama wa nchi na ufalme wa sita wa unabii wa Biblia. Mto Tigris ulizuiwa mwaka 1798, mahali hasa ambapo hatimaye dola italazimisha ulimwengu wote kubomoa kizuizi hicho, ambacho sasa kinazuia mafuriko ya mateso ya kipapa yaliyo karibu kuufagia ulimwengu kama gharika ifurikayo kwa nguvu. Ukuta huo, au kizuizi hicho, ni ukuta wa utengano kati ya kanisa na dola.
In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.
Muna 1844, zvose Euphrates neUlai zvinoratidza shoko ra1844 sekudonha kweBhabhironi, uye zvakare sebasa chairo iro Kristu akatanga muna 1844, apo, seMutumwa weSungano, Akanatsa mvura dzeBhabhironi namabasa avanhu kubva pakati pevanhu vaifanira kupinda munzvimbo Yake tsvene—vanhu vaifanira kucheneswa vasati vapinda muNzvimbo Tsvenetsvene. Kucheneswa kwekupedzisira kwevanhu ivavo kwakapedziswa nemvura yakadururwa pasi peshoko reMidnight Cry, uye madonhwe emvura eshoko reMidnight Cry iwayo akadururwa kubva mumvura yeTigris, sezvo vaMillerite vakaratidza Roma yeupapa na1798, uye sezvavakaratidza kudonha kweBhabhironi uye vakacheneswa shoko risati rasvika pamusuwo wakavharwa neshoko racho, kana kuti mungati—vakacheneswa nemvura yakauya kubva mumvura dzakadururwa dzeUlai, Tigris neEuphrates, apo vaiparidza shoko raDanieri 8:14, uye vakazadzisa shoko reMidnight Cry kusati kwavhurwa Zuva reYananiso rechokwadi.
When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”
Pa vhesi ya vhuṱahe ya ndima ya fumimbili kha Daniele, musi Kristo o ima nṱha ha maḓi a Hiddekel, u vha o ima nṱha ha maḓi a Tigris, maḓi a zwa muvhuso kha bono ḽine ḽa sumbedza matshimbilele a u fhedzisela a zwa muvhuso wa vhathu ane a isa kha u valwa ha tshifhinga tsha lufuno. O ima henefho a tshi fhindula mbudziso ya vhesi yo fhiraho, sa zwe zwa vha zwo ralo kha bono ḽa Mulambo wa Ulai, hune muthu o ambara ḽinene, ane henefho a vha Palmoni, Muvhali wa Vhuṱolo, a ṋea phindulo kha mbudziso ya vhesi yo fhiraho. Kha zwenezwo zwivhili nyambedzano ndi nyambedzano ya ṱaḓulu vhukati ha vharuṅwa na Kristo, nahone kha zwenezwo zwivhili mbudziso ndi iyi, “Zwi ḓo dzhia tshifhinga tshingafhani?”
The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?
Mhinduro ndeyemazuva 2300; muchitsauko 8 uye muchitsauko 12 inoti, “nguva, nenguva, nehafu yenguva.” Mhinduro iyi inonzwisiswa semakore 2300 nemakore 1260, asi muna 1844 Mwari akaisa chirambidzo pakushandiswa kwenguva mukati meshoko rechiporofita, nokuti nguva haichavipozve. Chii chiri mhinduro yaPalmoni, iye murume akanga akafuka mucheka wakaisvonaka, kuchizvarwa Chake chokupedzisira? Mubvunzo wokuti, “Kusvikira riniko?” wakaratidzwa pamusoro pezvapupu zvizhinji kuti uzivise mutemo weSvondo semhinduro kumubvunzo uyu; saka nzvimbo tsvene inocheneswa here pamutemo weSvondo, uye “zvishamiso izvi zvose” zvinopera here pamutemo weSvondo? Ndezvipi “zvishamiso” zvinopera pamutemo weSvondo, uye “zvishamiso” izvozvo zvakatanga rini?
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
Ndipo mimi Danieli nikatazama, na tazama, walisimama wengine wawili, mmoja upande huu wa ukingo wa mto, na mwingine upande ule wa ukingo wa mto. Naye mmoja akamwambia yule mtu aliyekuwa amevaa kitani, aliyekuwa juu ya maji ya mto, Je! itakuwa muda gani hata kufika mwisho wa mambo haya ya ajabu?
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.
Ndikanzwa murume akanga akapfeka nguo yomucheka wakaisvonaka, akanga ari pamusoro pemvura yorwizi; wakati asimudza ruoko rwake rworudyi norworuoko rwake rworuboshwe kudenga, akapika naIye anorarama nokusingaperi kuti zvichava zvenguva, nenguva, nehafu yenguva; uye kana achinge apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedzwa. Danieri 12:5–7.
The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.
Mubvunzo wokufananidzira wokuti, “Kusvikira rinhi?” unoratidza mutemo weSvondo, uye mutumwa haana kubvunza kuti mutemo weSvondo wakanga uri rini, asi kuti kuguma kwezvishamiso kwaiva rini. “Zvishamiso” zvinopera pamutemo weSvondo; naizvozvo zvishamiso zvinotungamirira kumutemo weSvondo ndezvipi? Kana kuti, kuti tinyatsojekesa, “zvishamiso” zvinomiririrwa muchiratidzo chakapiwa paHidekero ndezvipi, sezvinomiririrwa muzvitsauko gumi kusvikira pagumi nembiri? Kana tikagona kuona kuti “zvishamiso” ndezvipi, tinogona kuwana kuti “zvishamiso” izvi zvinotanga rini. Muna Danieri gumi, Gabhurieri anonyatsotsanangura pachena kuti chinangwa chake chaiva chii mukubatana kwake naDanieri panguva yechiratidzo.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Zvino ndauya kuzokuzivisa zvaichawira vanhu vako mumazuva okupedzisira; nokuti chiratidzo ichi chichiri chemazuva mazhinji. Danieri 10:14.
Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.
Gabrieli alikuja kuwafanya watu wa Mungu wafahamu yatakayowapata katika siku za mwisho. Kudhani kwamba unabii wa Danieli kumi na mbili ulieleweka kwa usahihi na Wamilleri, lakini kutumia ukiri huo kukana matumizi ya sura hiyo kwa siku za mwisho—ni kubatilisha kusudi lililotajwa na Gabrieli. Mara tu Gabrieli anapoanza simulizi la unabii katika aya ya kwanza ya sura ya kumi na moja hadi aya ya tatu ya sura ya kumi na mbili, historia inayowakilishwa ni maelezo ya nje ya kiunabii kuhusu jinsi yule joka, yule mnyama, na yule nabii wa uongo wanavyouongoza ulimwengu hadi Har–Magedoni. Zimo sehemu katika sura hiyo zinazoeleza watu wa Mungu wakiteswa, lakini historia ya sura ya kumi na moja kimsingi ni ufunuo wa nje. Hii ina maana kwamba sura ya kumi na sura ya kumi na mbili zinawakilisha alfa na omega ndani ya njozi ya mwisho ya Danieli, kwa maana tofauti na sura ya kumi na moja, zote mbili zinaeleza ujumbe wa ndani unaotambulisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Sura ya katikati ni uasi wa wanadamu kama unavyowakilishwa na mfalme wa kaskazini, papa wa Rumi, na sura ya alfa, yaani sura ya kumi, pamoja na sura ya omega, yaani sura ya kumi na mbili, zinatambulisha uzoefu wa ndani wa wale mia moja arobaini na nne elfu katika siku za mwisho. Sura zote tatu zinaongoza hadi kufungwa kwa muda wa rehema; sura ya alfa huanza kwa kumcha Mungu ambako kunawatenga madaraja mawili ya waabudu, na kufikia mwisho wa sura hiyo Danieli anapewa kuongezwa maradufu kwa nguvu, hivyo kutambulisha ujumbe wa malaika wa kwanza na wa pili. Sura ya kumi na mbili ndiyo sura ya omega, nayo inatambulisha ujumbe wa hukumu wa malaika wa tatu.
Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.
Chitsauko chegumi nerimwe chinotsanangura kupanduka kwavanhu kubva pakuparadzwa kweJerusarema kusvikira pakupera kwenguva yenyasha, uko maererano naSista White kuri mufananidzo wokupera kwenguva yenyasha pakuguma kwenyika. Danieri 11 rinotanga pakuparadzwa kweJerusarema, nokuti Danieri aiva mumwe wevakatorwa vakaendeswa kuBhabhironi mukuparadzwa katatu kweJerusarema, uko kwakafananidzira kuparadzwa kweguta iroro rimwe chetero muna 70 AD, uyezve zvakare mumazuva okupedzisira sezvinomiririrwa nenyika.
Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.
Kuparadzwa kuviri kweJerusarema kwakaitika chaizvoizvo pazuva rimwe chete regore, kwakaparadzana nemakore mazana matanhatu nemakumi matanhatu namashanu. Kuparadzwa uku kuviri kwakaitika kuguta umo Areka yaifanira kunge iri. Shiro yakanga iinewo maitiro mamwe chete echiporofita uye inomiririra kuparadzwa kwekutanga kweguta umo kuvapo kwaMwari kwakanga kuripo, kana kwaifanira kunge kuripo. Apo Hanzvadzi White anoshandisa kuparadzwa kweJerusarema sechiratidzo chekuparadzwa kwemazuva okupedzisira, anenge achitaura pamusoro pehurukuro yaKristu pamusoro pekuparadzwa kweJerusarema.
Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.
Shilo, ukuonongeka kweJerusalema ngaphansi kukaNebukadinezari noThithu kungofakazi abathathu bezinsuku zokugcina, njengoba bemelwe ukuonakala komuzi kaNkulunkulu. IShilo ingumlayezo wengilosi yokuqala, ofundisa ukuba kumesatshwe uNkulunkulu, into u-Eli angayenzanga, nokuba anikwe inkazimulo, into u-Eli angayenzanga, ngoba ihora lokwahlulela kwakhe selifikile. Umlayezo wengilosi yesibili yilapho sithola khona ukuphindwa kabili, njengoba kumelwe nguNebukadinezari noThithu. Ukuonakala kwesithathu kweJerusalema, ezinsukwini zokugcina, kusekuvalweni komusa, okuyikuvalwa kokwahlulela.
Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.
Chitsauko chegumi nerimwe inhoroondo yokunze yemashoko engirozi nhatu. Chiri pakati pechiono chokuzviparadzanisa chiri muchitsauko chegumi, pamwe chete nokubata katatu kunopa simba kunoitika pazuva rechimakumi maviri nembiri rechiono chaDhanieri. Izvi zvinoreva kuti chitsauko chegumi nembiri chichavawo pamusoro penyaya yomukati yezvinowira vanhu vaMwari mumazuva okupedzisira. Zvinorevawo kuti chiedza chiri mukati mechitsauko chegumi nembiri chinopenya zvakapetwa makumi maviri nembiri kupfuura chiedza chiri muchitsauko chegumi.
In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.
M’masomphenya a pa Ulai, Khristu anafunsidwanso kuti, “Kwanthaŵi yaitali bwanji?” Mavesi khumi ndi awiri oyambirira asanafike pa funso limenelo m’vesi la khumi ndi chitatu, anali kufotokoza mbiri ya uneneri yooneka kunja, yokuimira tsatanetsatane wofunika wa maulamuliro a uneneri wa m’Baibulo. Mavesi khumi ndi awiri amenewo anali kungobwereza ndi kukulitsa mbiri yoimiridwa m’chaputala 7. Mbiri ya uneneri yoyalidwa m’mavesi amenewo ibwerezedwanso ndi kukulitsidwanso m’chaputala 11, kuyambira m’nthaŵi ya Amedi ndi Aperisi. Theka lomaliza la chaputala 8 ndi chaputala chonse cha 9 ndi chiyimiriro cha anthu a Mulungu a masiku otsiriza, choperekedwa ndi mneneri Danieli. Masomphenya a mbiri ya uneneri opezeka m’masomphenya a mitsinje ya Ulai m’chaputala zitatuzo, pamodzi ndi chiyimiriro cha anthu a Mulungu m’chaputalazo kudzera mu kulumikizana kwa Danieli ndi Gabrieli, ndi alpha kufika pa omega ya chaputala 10 kufika pa 12.
Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.
Nokubangelwa iHidekel iyi-omega, kanti i-Ulai iyi-alpha, amandla amelwe ukukhanya okwambulwa esahlukweni seshumi nambili, lapho isikhathi sokuphela sesifikile, aqhakazile ngokuphindwe amashumi amabili nambili kunombono oyinsika emaphakathi nesisekelo se-Adventism. Njengoba kunjalo-ke; ukukhanya kombono wokugcina kaDaniyeli kuhlonzwa ngokuqondile njengokukhanya okuhlotshaniswa nabantu bakaNkulunkulu ezinsukwini zokugcina. Lapho ingelosi ibuza umuntu embethe ilineni, “Kuyoze kube nini?” kuze kube sekupheleni kwalezi zimangaliso, lezo zimangaliso yilabo abakhanya njengezinkanyezi kuze kube phakade naphakade, njengoba umlando wesivumelwano sika-Abrama unanela umyalo wokuba u-Abrama abheke ezinkanyezini. Izimangaliso kuDaniyeli isahluko seshumi nambili zingukuguqulwa kwabantu babe yisibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane.
In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.
Pane imwe nguva yapfuura takaratidza kuti ndima yegumi neimwe yaDhanieri gumi nembiri inoratidza nguva yechiporofita inoumbwa nenguva mbiri, yokutanga yadzo iri makore makumi matatu. Kuti ndigadzike kusimbisa kwakakodzera pandima yegumi neimwe, ndakaenda kundima yechinomwe; kuratidza kubatanidzwa kwaKristu pachake zvakananga nezvishamiso zvaanoita pakati pevanhu vake mumazuva okupedzisira.
In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.
Pakudzokera pandima yegumi neimwe ndinoda kukuyeuchidzai kuti chitsauko chegumi nembiri chinodanwa zvakananga kuti “mazuva okupedzisira” naGabrieri. Mumazuva evane zviuru zana namakumi mana nezvina, mazuva avanenge vaiswa chisimbiso nokupinda musungano naMwari; maererano nebhuku raDhanieri, kuchava neshoko rakasvinudzurwa richakura kusvikira rava kuchema kukuru. Shoko iroro rinomiririrwa muchitsauko chegumi nembiri nenguva nhatu dzakasiyana dzouporofita, dzakatotsanangurwa kare nemaMillerite, uye dzakazotsigirwa noMweya weChiporofita. Nguva nhatu idzodzo hadzimiriri nguva, nokuti mutumwa mumwe cheteyo anosimudza maoko ake ose ari maviri kudenga muchitsauko chegumi nembiri, ndiye akasimudzawo ruoko rumwe kudenga muna Zvakazarurwa gumi, akapika kuti nguva yakanga isisazovapo. Chiziviso ichocho cha1844 chinoreva kuti nguva nhatu dzeuporofita dziri muna Dhanieri gumi nembiri inguva dzokufananidzira dzisina kuitirwa kumirira nguva.
Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.
Zvino, kana nguva yechiporofita yemufananidzo iri pakati muna Danieri 12 iri nguva yakapetwa kaviri inotanga namakore makumi matatu muchitsauko chacho chaicho umo Mikaeri anomuka, ipapo munoziva kuti nguva yakapetwa kaviri inotanga namakore makumi matatu ndiyo kuzadzikiswa kwakakwana kwechiporofita chealpha chaAbrama. Omega yechiporofita chenguva, iyo inotanga nhoroondo yesungano maererano navanhu vakasarudzwa, inosvika pakuzadzikiswa kwayo kwakakwana muchitsauko chimwe chetecho, icho chiri mugumo mukuru weuchapupu hwaDanieri pamusoro pezvichawira vanhu vaMwari mumazuva okupedzisira.
At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.
Pa nthaŵi ya mapeto, buku la Danieli limasulidwa chisindikizo, ndipo kuunika komwe kumatuluka kumasindikiza anthu a Mulungu. Pa nthaŵi ya mapeto, buku la Danieli limasulidwa chisindikizo, ndipo kuunika komwe kumatuluka kukuyimiridwa ndi nyengo zitatu za uneneri mkati mwa chaputala chomaliza cha Danieli. Chaputalacho ndi omega ya machaputala atatu amene amapanga masomphenya a Hiddekel, ndipo masomphenya a Hiddekel ndi omega ya machaputala atatu amene ayimira alpha ya masomphenya a mitsinje a Danieli. Mitsinje imene inayambira mu Edeni potsiriza inafika kwa Danieli, ndipo pamenepo Mawu a Mulungu a uneneri anaiyendetsa kufika ku gulu la a Millerite la mngelo woyamba ndi wachiwiri, gulu la alpha la magulu awiri a angelo atatuwo. Zaka 1290 za vesi la khumi ndi limodzi ndi omega ya uneneri wa zaka 430 wa Abramu ndi Paulo.
Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.
Tisati taenderere mberi muna Danieri 12 nokubatana kwaro nechiporofita chaAbramu, zvakanaka kuyeuka kuti Pauro akanga ari ani. Pauro akanga asiri muapostora kuvaHedheni chete, asi zvakangokoshawo kuti akapa shoko rake kubudikidza neShoko raMwari rechiporofita. Chinonyanya kukosha kupfuura izvozvo ndechekuti Pauro akanga ari muporofita wehurongwa hwenguva dzokushanda kwaMwari. Muporofita wehurongwa hwenguva dzokushanda kwaMwari ndiye muporofita anomutswa kuti atungamirire vanhu vaMwari kubva kune imwe nguva yokurongwa kwaMwari vachipinda mune imwe, saMozisi, kubva pakunamata paatari kuenda pakunamata paTembere Tsvene; Johani Mubhabhatidzi; kubva patembere tsvene yapanyika kuenda kuNzvimbo Tsvene yokudenga. Pauro akanyora mashoko mazhinji kupfuura vanyori vose veBhaibheri pamwe chete, uye mitemo yokushandiswa kwezviri pachena kuenda kune zvomweya, zvikuru kwazvo! Akamutswa kuti atsangure kuchinja kwezviri pachena zvichipinda mune zvomweya mukati mechimiro chavanhu vaMwari vesungano.
Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.
Paulo ndiye kiunganishi kati ya ahadi za agano za watu wateule wa Ibrahimu, wakati ambapo watu hao wateule walipobadilika kutoka kuwa halisi kwenda kuwa wa kiroho. Ikiwa hujathibitika sawasawa katika kuelewa nafasi ya Paulo katika historia ya agano, basi huenda usione jinsi ilivyo kwa kufaa kabisa kwa mpango wa Mungu kwamba unabii wa kwanza wa wakati kuhusu watu wa agano la Mungu ni unabii wa wakati wa pande mbili unaoanza kwa kipindi cha miaka 30. Unabii mmoja uliowekwa na baba wa watu wateule; na walipobadilika kuwa watu wateule wa kiroho, nabii wa kipindi cha mpango wa nyakati aliinuliwa ili kutambua na kueleza mabadiliko hayo, na pia kuithibitisha tena unabii wa wakati wa Abramu kwa shahidi wa pili kutoka Agano Jipya unaopatana na shahidi wa kwanza kutoka Agano la Kale. Abramu mwanzoni, kisha Paulo mwishoni, ni mifano inayoonyesha umuhimu wa zile 1290 za siku za mwisho.
We will continue in the next article.
Ticharamba muchinyorwa chinotevera.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.
“Chiono cha Zekaria cha Yoshua na Malaika kinahusu kwa nguvu ya pekee uzoefu wa watu wa Mungu katika matukio ya kufunga ya siku kuu ya upatanisho. Kanisa la masalio wakati huo litaletwa katika jaribu kubwa na dhiki. Wale wazishikao amri za Mungu na imani ya Yesu watahisi hasira ya joka na majeshi yake. Shetani huuhesabu ulimwengu kuwa raia wake; amepata utawala hata juu ya wengi wanaojiita Wakristo. Lakini hapa pana kikundi kidogo kinachopinga enzi yake kuu. Kama angeweza kuwafuta kutoka duniani, ushindi wake ungekuwa mkamilifu. Kama alivyozishawishi mataifa ya kipagani kuiangamiza Israeli, ndivyo katika wakati ulio karibu atakavyozichochea nguvu ovu za dunia kuwaangamiza watu wa Mungu. Watu watatakiwa kutoa utii kwa amri za wanadamu kwa kukiuka sheria ya Mungu.
“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.
“Avo vakatendeka vua na Kalou era na vakatatawataki, beitaki, ka tarovi. Era na ‘soli yani mada ga mai vei ira na itubutubu, kei ira na veitacini, kei ira na wekadra, kei ira na nodra itokani,’ me yacova mada ga na mate. Luke 21:16. Na nodra inuinui duaduaga sa tiko ena loloma soli wale ni Kalou; na nodra iukui duaduaga sa na masu. Me vaka ni a masuti koya na Agilosi ko Josua, sa vaka kina na isoqosoqo lotu kena vo, ena yalomalumalumu kei na vakabauta sega ni wavering, era na kerea na veivosoti kei na veisereki ena vuku i Jisu, na nodra Dautataro. Era sa kila vakavinaka sara na nodra bula ivalavala ca, era sa raica na nodra malumalumu kei na nodra sega ni yaga; ka ra sa voleka ni yalolailai.”
“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.
“Muedzi u yima ekusuhi leswaku a va hehla, hilaha a yimeke hakona ku kaneta Yoshuwa. U kombetela tinguvu ta vona leti thyakisiweke, vumunhu bya vona lebyi kayivelaka. U humesa e rivaleni ku tsana ni vuphukuphuku bya vona, swidyoho swa vona swa ku pfumala ku nkhensa, ni ku fana ka vona loku kayivelaka na Kriste, loku nyamiseke Muhlayisi wa vona. U ringeta ku va chavisa hi ku ehleketa leswaku mhaka ya vona a yi na ntshembo, leswaku xivati xa ku nyamisiwa ka vona a xi nge tshuki xi hlantswiwa. U tshembha leswaku hi ndlela yoleyo u ta lovisa ripfumelo ra vona leswaku va ta tshika ku yima va tiya, va wela emiringweni ya yena, kutani va fularhela ku tshembeka ka vona eka Xikwembu.”
“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’
Satani ane ruzivo rwakanyatsorurama rwezvivi zvaakayedza vanhu vaMwari kuti vaite, uye anoramba achivapomera, achiti, nokuda kwezvivi zvavo, vakarasikirwa nedziviriro yaMwari, uye achizviti ane kodzero yokuvaparadza. Anoti vakafanira, sezvaari iye, kubviswa panyasha dzaMwari. “Ava here,” anodaro, “vanhu vachatora nzvimbo yangu kudenga, nenzvimbo yengirozi dzakabatana neni? Vanoti vanoteerera murayiro waMwari; asi vakachengeta here zvirevo zvawo? Havana kuva vanozvida ivo pachavo kupfuura kuda kwavanoita Mwari here? Havana kuisa zvido zvavo pachavo pamusoro pebasa Rake here? Havana kuda zvinhu zvenyika here? Tarirai zvivi zvakacherechedza upenyu hwavo. Tarirai kuzvifunga kwavo, utsinye hwavo, kuvengana kwavo. Mwari vachandidzinga here ini nengirozi dzangu kubva pamberi Pake, asi vozopa mubayiro avo vane mhosva yezvivi zvimwe chetezvo? Imi hamungagoni kuita izvi, Ishe, mukururamisira. Kururamisira kunoda kuti mutongo utongwe pamusoro pavo.”
“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’
“Asi ngakhale otsatira a Khristu anachimwa, sanadzipereke kuti alamuliridwe ndi mphamvu za satana. Alapa machimo awo ndipo afunafuna Ambuye mwa kudzichepetsa ndi kulapa kwa mtima, ndipo Mtetezi waumulungu amawapembedzera. Iye amene anazunzidwa kwambiri ndi kusayamika kwawo, amene amadziwa tchimo lawo komanso kulapa kwawo, alengeza kuti: ‘Ambuye akudzudzule, iwe Satana. Ndinapereka moyo Wanga chifukwa cha miyoyo iyi. Iwo alembedwa m’manja Mwanga. Angakhale ndi zoperewera pa makhalidwe awo; angakhale analephera m’zoyesayesa zawo; koma alapa, ndipo ndawakhululukira ndi kuwalandira.’”
“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.
ಕುಶಲತೆಯುಳ್ಳ ಸೈತಾನನ ದಾಳಿಗಳು ಪ್ರಬಲವಾಗಿವೆ, ಅವನ ಮೋಸಗಳು ಸೂಕ್ಷ್ಮವಾಗಿವೆ; ಆದರೆ ಕರ್ತನ ದೃಷ್ಟಿ ತನ್ನ ಜನರ ಮೇಲೆ ಇದೆ. ಅವರ ಸಂಕಟವು ಮಹತ್ತಾಗಿದೆ; ಭಟ್ಟಿಯ ಜ್ವಾಲೆಗಳು ಅವರನ್ನು ನುಂಗಿಬಿಡುವಂತೆಯೇ ಕಾಣುತ್ತವೆ; ಆದಾಗ್ಯೂ ಯೇಸು ಅವರನ್ನು ಬೆಂಕಿಯಲ್ಲಿ ಶೋಧಿಸಲ್ಪಟ್ಟ ಬಂಗಾರದಂತೆ ಹೊರತರುವನು. ಅವರ ಭೌತಿಕಸ್ವಭಾವವು ದೂರವಾಗುವುದು, ಹೀಗಾಗಿ ಅವರ ಮೂಲಕ ಕ್ರಿಸ್ತನ ಸ್ವರೂಪವು ಪರಿಪೂರ್ಣವಾಗಿ ಪ್ರಕಟವಾಗುವಂತೆ ಮಾಡುವನು.
“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.
Dzimwe nguva Ishe vangaita sokuti vakanganwa njodzi dzinotarisana nekereke Yavo uye kukuvadzwa kwaitwa pairi navavengi vayo. Asi Mwari haana kukanganwa. Hapana chinhu panyika ino chinokosha zvikuru kumwoyo waMwari sekereke Yavo. Hachisi chido Chavo kuti urongwa hwenyika uikanganise humbowo hwayo. Havaregi vanhu Vavo vachikundwa nemiedzo yaSatani. Vacharanga avo vanovamiririra zvisizvo, asi vachava nenyasha kuna vose vanopfidza nomwoyo wose. Kuna avo vanodana kwaAri vachikumbira simba rokukudziridza chimiro chechiKristu, vachavapa rubatsiro rwose runodiwa.
“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.
“Munguva yokupedzisira vanhu vaMwari vachagomera nokurira pamusoro pezvinonyangadza zvinoitwa munyika. Nemisodzi vachayambira vakaipa pamusoro pengozi yavari mairi yokutsika-tsika murayiro waMwari, uye nokusuwa kusingagoni kutsanangurwa vachazvininipisa pamberi paShe mukutendeuka. Vakaipa vachaseka kusuruvara kwavo uye vachatsvinya kukumbira kwavo kwakakomba. Asi kurwadziwa nokuzvininipisa kwevanhu vaMwari chiratidzo chisingakanganisiki chokuti vari kudzorerwa simba nokukudzwa kwehunhu hwakarasika nemhaka yechivi. Imhaka yokuti vari kuswedera pedyo naKristu, nokuti meso avo akatarira pautsvene Hwake hwakakwana, zvokuti vanoona zvakajeka zvikuru kuipa kunotyisa kwechivi. Unyoro nokuzvininipisa ndizvo zvinodiwa kuti munhu abudirire uye akunde. Korona yokubwinya yakamirira avo vanokotama patsoka dzomuchinjikwa.”
“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.
“Vakatendeka va Xikwembu, lava khongelaka hi ku tshembeka, va fana ni lava pfaleriweke endzeni na Yena. Vona hi voxe a va swi tivi leswaku va sirhelelekile hi ku tiya ku fikela kwihi. Hi ku hlohloteriwa hi Sathana, vafumi va misava leyi va lava ku va lovisa; kambe loko mahlo ya vana va Xikwembu a ma nga pfuliwa, hilaha mahlo ya nandza wa Elixa ma pfuliweke hakona eDothani, a va ta vona tintsumi ta Xikwembu ti dzime nxaxa ku va rhendzela, ti sivela mavandla ya munyama.”
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
“Sezvo vanhu vaMwari vachizvininipisa pamberi pake, vachikumbirira kuchena kwemoyo, murayiro unopiwa wokuti, ‘Bvisai nguo dzine tsvina,’ uye mashoko anokurudzira anotaurwa achiti, ‘Tarira, ndabvisa zvakaipa zvako kwauri, uye ndichakupfekedza nguo dzokushandurwa.’ Zekaria 3:4. Jasi risina gwapa rokururama kwaKristu rinoiswa pamusoro pavana vaMwari vakaedzwa, vakayedzwa nemiedzo, vakatendeka. Vakasara vanozvidzwa vanopfekedzwa nguo dzokubwinya, vasingazombosvibiswazve nokuora kwenyika. Mazita avo anochengetwa mubhuku roupenyu reGwayana, akanyoreswa pakati pavakatendeka vemazera ose. Vakadzivisa mano omunyengeri; havana kubviswa pakutendeka kwavo nokudzvova kweshato. Zvino vachengetedzeka nokusingaperi pamazano omuidzi. Zvivi zvavo zvinoendeswa kumuvambi wechivi. ‘Ngowani yakanaka’ inoiswa pamusoro pemisoro yavo.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.
“Satana paakanga achikurudzira mhosva dzake, vatumwa vatsvene, vasingaoneki, vaifamba vachienda nokudzoka, vachiisa pamusoro pavakatendeka chisimbiso chaMwari mupenyu. Ava ndivo vanomira paGomo reZioni pamwe chete neGwayana, vane zita raBaba rakanyorwa pahuma dzavo. Vanoimba rwiyo rutsva pamberi pechigaro choushe, rwiyo urwo pasina munhu angarudzidza kunze kwavanhu vane zviuru zvine zana namakumi mana nezvina vakadzikinurwa panyika. ‘Ava ndivo vanotevera Gwayana kwose kwarinoenda. Ava vakadzikinurwa kubva pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nokuna Gwayana. Uye mumuromo mavo hamuna kuwanikwa kunyengera: nokuti havana chavangapomerwa pamberi pechigaro choushe chaMwari.’ Zvakazarurwa 14:4, 5.
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.
“Ke joale ho fihliloe phethahatso e feletseng ea mantsoe a Lengeloi: ‘Joale utloa, O Joshua moprista e moholo, uena le balekane ba hao ba lutseng pel’a hao; hobane ke batho ba makatsoang; etsoe, bonang, ke tla hlahisa Mohlanka oa Ka, Lekala.’ Zakaria 3:8. Kreste o senoloa e le Molopolli le Mopholosi oa sechaba sa Hae. Joale ka sebele masala ke ‘batho ba makatsoang,’ kaha meokho le ho kokobetsoa ha leeto la bona la boipeligrimi li nkeloa sebaka ke thabo le tlotla boteng ba Molimo le ba Konyana. ‘Mohlang oo lekala la Jehova le tla ba letle le le khanyang, ’me litholoana tsa lefatše li tla ba tse khabane le tse ntle ho ba phonyohileng ba Iseraele. ’Me ho tla etsahala hore ea setseng Sione, le ea salang Jerusalema, o tla bitsoa ea halalelang, e leng e mong le e mong ea ngoliloeng har’a ba phelang Jerusalema.’ Esaia 4:2, 3.” Prophets and Kings 587–592.