The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Zvizvarwa zvina zvaJoeri zvinomiririra kuparadzwa kunopfuurira mberi kwemunda wemizambiringa waMwari kubva muna 1863 kusvikira kumutemo weSvondo. Nhamba ina inomiririrawo hunhu huna hweunhu hwaKristu. Makerubhi ari mutemberi ane zviratidzo zvina zvezviso, uye zviratidzo izvozvo zvinowirirana nekupatsanurwa kwakapetwa kana kweIsraeri yekare sezvayakanga yakadzika matende ayo yakakomberedza nzvimbo tsvene. Zvinomiririrawo maEvhangeri mana.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Kana kuri kufanana kwezviso zvazvo, zvina izvi zvakanga zvine chiso chomunhu, nechiso cheshumba kurutivi rworudyi; uye zvina izvi zvakanga zvine chiso chenzombe kurutivi rworuboshwe; zvina izviwo zvakanga zvine chiso chegondo. Ezekieri 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Nakena chisikwa chokutanga chakanga chakafanana neshumba, nechisikwa chechipiri chakafanana nemhuru, nechisikwa chechitatu chakanga chine chiso somunhu, uye chisikwa chechina chakanga chakafanana negondo rinobhururuka. Zvakazarurwa 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Bhaibheri (Numeri 2) rinotsanangura marudzi gumi namaviri—asingasanganiswi Revhi, avo vaidzika misasa pakarepo vakakomberedza tabhenakeri—akarongwa kuva misasa mina, mumwe nomumwe une marudzi matatu, yakaiswa kumativi mana makuru akapoteredza nzvimbo tsvene, rimwe nerimwe riri pasi pemureza waro, kureva, bhanera kana chiratidzo. Kurongwa uku kwakagadzira kuenzanirana kwechiratidzo, apo musasa wapanyika unoratidza chigaro choushe chokudenga chinochengetedzwa nemakerubhi.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

યહૂદા પૂર્વ દિશામાં, પવિત્રસ્થાનના પ્રવેશદ્વારે ઉગતા સૂર્ય તરફ મુકામે હતો. યહૂદાનો ધ્વજ સિંહ હતો, કારણ કે તે યહૂદાના વંશના સિંહનું પ્રતિનિધિત્વ કરે છે. યહૂદા સાથેની બે જાતિઓ ઇસ્સાખાર અને ઝેબુલુન હતી. યોહાનના દર્શનમાં પ્રથમ જીવ સિંહ સમાન હતો, જેમ યહેઝ્કેલના કરૂબીમમાં સિંહનું એક મુખ હતું. રૂબેન, જે મનુષ્યનું પ્રતીક છે, તે દક્ષિણ તરફ શિમઓન અને ગાદ સાથે હતો. પશ્ચિમ તરફ એફ્રાઈમ હતો, અને તેની સાથે બિન્યામીન અને મનશ્શે હતાં, જેમનું પ્રતિનિધિત્વ બળદ દ્વારા થતું હતું. ઉત્તર તરફ દાન હતો, અને તેની સાથે આશેર અને નફતાલી હતાં, જેમનું પ્રતિનિધિત્વ ગરુડ દ્વારા થતું હતું. સ્વર્ગીય પવિત્રસ્થાનના ચાર મુખો સાથે આ જાતિઓનો સંબંધ ચાર સુવાર્તાઓમાં પ્રતિબિંબિત થાય છે.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Mateo iShumba rerudzi rwaJudha, Marko imombe yechibayiro, Ruka munhu uye Johane gondo rinobhururuka kumusoro. Kristu seShumba yerudzi rwaJudha anozvitsanangura saiye anosimbisa nechisimbiso uye anobvisa chisimbiso paShoko rake rechiporofita. Bhuku raMateo rine zvirevo zvakananga zvakawanda pamusoro pokuzadzikiswa kwezviporofita zvaMesiya (12) kupfuura mamwe mavhangeri matatu akabatanidzwa pamwe chete. Hazvitomboswederi pedyo.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Bhuku raMateu rinomiririra Shoko raMwari rechiporofita. Ruka, uyo akanga ari chiremba, anopa evhangeri yake achibva pamaonero aKristu soMwanakomana woMunhu, nokuti Ruka ndiye chiso chomunhu. Mako anopa evhangeri yake yaKristu achibva pamaonero echibayiro icho Kristu aimiririra, nokuti Mako ndiye nzombe. Johane ndiye gondo rinobhururuka kumusoro-soro, uyo akaratidza zvinhu zvakadzama zvaMwari mukupa kwake evhangeri yaKristu.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Ni muhimu kukielewa kitabu cha Mathayo kama kinavyowakilishwa ndani ya Neno la kinabii. Kitabu cha Mathayo ni Simba wa kabila la Yuda, Bwana wa Neno Lake la kinabii, Mhesabu wa Ajabu wa siri, Mwanaisimu wa Ajabu, Yeye anayetia muhuri na kulifungua Neno Lake. Yesu ni Alfa na Omega, naye ndiye Neno. Kitabu cha kwanza cha Agano Jipya na kitabu cha mwisho cha Agano Jipya ni vitabu vya kinabii. Wengi wanajua ukweli huu kuhusu kitabu cha Ufunuo, lakini huenda hawajatambua kwamba Mathayo ni alfa ya Agano Jipya, kwa hiyo ni lazima kilingane na omega ya Agano Jipya. Ni lazima kiwakilishe mwisho, yaani kitabu cha Ufunuo.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Naizvozvo, patinowana muna Mateo mutsetse unofambirana nemutsetse wenhoroondo yesungano waGenesisi wakarongwa muzvitsauko gumi nerimwe kusvikira makumi maviri nemaviri, hachisi chimwe chinhu kunze kwechokwadi chiri kusunungurwa chisimbiso neShumba yorudzi rwaMateo. Zvitsauko gumi nezviviri zvenhoroondo yesungano zvinomiririrwa muna Genesisi, Mateo, naZvakazarurwa zvino zvava kusunungurwa zvisimbiso; uye zvatiri kuziva ndezvokuti chitsauko makumi maviri nematatu chaMateo chinomiririra kupatsanurwa kwavakachenjera nevapenzi mumufananidzo womunda wemizambiringa. Matambudziko masere pamusoro pavanhu vesungano yokutanga, anowana anopindirana nawo muchiprofita mumweya misere inomiririra vane zviuru zana namakumi mana nezvina vanopinda muareka yoruponeso. 23 inomiririra basa rakatanga muNzvimbo Tsvene yokudenga apo mazuva ane 2300 akasvika kumagumo awo musi wa22 Gumiguru, 1844, uye richaitazve saizvozvo pamutemo weSvondo uri kuuya nokukurumidza. Chitsauko 23 chiri kuratidza chokwadi ichi.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Isahluko samashumi amabili nane senzeka lapho uKristu esanda kuqeda ingxoxo Yakhe no-Israyeli owahlubukayo, wase eshiya ithempeli lamaJuda okokugcina. Inani elingu-24 liwuphawu lokuguquka kuka-Israyeli wasendulo abe ngu-Israyeli wesimanje, okuyilo kanye iphuzu emlandweni wesiprofetho lapho uKristu ayemi khona ngesikhathi ethula umlayezo Wakhe kuMathewu amashumi amabili nane. Umlayezo wesiprofetho kaMathewu 24 uyisibonakaliso esingcwele sendlela yokusebenza yomugqa phezu komugqa, esikhuluma ngokukhethekile ngomlando wamaMillerite, ngakho-ke nangomlando wezinkulungwane eziyikhulu namashumi amane nane. Inani elingu-24 limelelwa yibandla lesAmbulo ishumi nambili, elimi phezu kwenyanga ekhanyisa ngokubonakalisa ukukhanya kwelanga lokulunga. Ekhanda lalo kunezinkanyezi eziyishumi nambili ezimele u-24, ngokuba limela umlando oholela ekuzalweni kukaKristu, lapho izizwe eziyishumi nambili zika-Israyeli wasendulo zazizoba ngabafundi abayishumi nambili baka-Israyeli wesimanje. Esahlukweni samashumi amabili nane kumelwekelwa umlando wamaMillerite kusukela ku-1798 kuze kube ukudumazeka okukhulu. Bese kufika uMathewu 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

නම්බර 25 යනු ලෙවීවරුන්ගේ සංකේතයකි, ඔවුන් යහපත් වුවද දුෂ්ට වුවද; එහෙත් එයට සමාන වැදගත්කමකින් එය ප්‍රඥාවන්ත සහ දුෂ්ට ලෙවීවරුන් අතර වෙන් කිරීමද නිරූපණය කරයි. මතෙව් 25හි සාක්ෂි තුනක්, හෙවත් උපමා තුනක් මත, විසිපහ යන අංකයෙන් නිරූපිත එම වෙන්කිරීමේ ක්‍රියාවලිය හඳුනාදෙයි. නියත වශයෙන්, කන්‍යාවන් දස දෙනාගේ උපමාව මිලරයිට්වරුන්ගේ ඉතිහාසය නිරූපණය කරයි; එසේම එක්ලක්ෂ හතළිස් හතර දහසකගේ ඉතිහාසයද නිරූපණය කරයි. එම ඉතිහාසය පළමු දූතයාගේ ඉතිහාසයයි; තලන්ත උපමාව දෙවන දූතයාය, එළු සහ බැටළුන්ගේ උපමාව තුන්වන දූතයාගේ විනිශ්චයයි.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Masura ya makumi maviri nematanhatu kusvika kumakumi maviri nemasere anoratidza nhoroondo yePasika kusvikira kune murayiro weevhangeri wakapiwa mushure mekurovererwa pamuchinjikwa.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Zvino zvakaitika kuti, Jesu paakapedza mashoko awa ose, akati kuvadzidzi vake, Munoziva kuti shure kwamazuva maviri kuchava nomutambo wePaseka, uye Mwanakomana womunhu achatengeswa kuti arovererwe pamuchinjikwa. Mateo 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Muhtasari wa alama mbalimbali za njia katika sura ya 26 ni njama ya kumwua Yesu katika aya ya tatu hadi ya tano. Kisha Yesu anapakwa mafuta huko Bethania katika aya ya sita hadi ya kumi na tatu. Katika aya ya kumi na nne hadi ya kumi na sita Yuda anamsaliti Kristo kwa vipande thelathini vya fedha. Kisha ikaja Pasaka pamoja na wanafunzi Wake, katika aya ya kumi na saba hadi ya ishirini na tano. Aya ya ishirini na sita hadi ya ishirini na tisa, Yesu anaanzisha Meza ya Bwana, na katika aya ya thelathini, Yesu anatabiri kukana kwa Petro. Katika aya ya thelathini na sita hadi ya arobaini na sita Yesu yuko Gethsemane. Aya ya arobaini na saba hadi ya hamsini na sita Yesu anakamatwa, kisha katika aya ya hamsini na saba hadi ya sitini na nane, Yesu yuko mbele ya Kayafa na Sanhedrini. Kuanzia aya ya sitini na tisa na kuendelea kukana kwa Petro kumkana Kristo kunawekwa wazi. Sura hii ina alama kumi maalumu za njia ambazo zinapaswa kurudiwa katika siku za mwisho.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Chitsauko chemakumi maviri nenomwe chinewo zviratidzo zvegwara gumi zvakajeka. Jesu anopiwa kuna Pirato, ipapo Judhasi anozvisungirira, ipapo Jesu anoendeswa pamberi paPirato, ipapo Bharabhasi anosarudzwa, Pirato anopa Jesu kuti arovererwe pamuchinjikwa, ipapo Jesu anosekwa, ipapo kurovererwa pamuchinjikwa, ipapo rufu rwaJesu, ipapo Jesu anovigwa, uye pakupedzisira varindi paguva vanopupura.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Musoro wemakumi maviri nesere une zviratidzo zvitatu bedzi zvenzira, chokutanga chiri kumuka kuvakafa, chichiteverwa nenhema yeSanihedrini, uyezve nekutumwa kukuru. Zvitsauko zvitatu zvine zviratidzo zvakasiyana makumi maviri nezvitatu zvemuchinjikwa izvo zvichadzokororwa munhoroondo yezana namakumi mana nezvina zvuru.

Matthew 26 – Ten Waymarks

Matayo 26 – Alama Kumi za Njia

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Ujamaa wa wakuu wa makuhani na wazee wa kumuua Yesu (aya ya 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Kubekwa kwa mafuta kule Bethania na mwanamke mwenye kisanduku cha alabasta (aya 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Yuda anakubali kumsaliti Yesu kwa vipande 30 vya fedha (aya 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Kujiandaa na kula Pasaka pamoja na wanafunzi (aya 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Ku sungula ka Xilalelo xa Hosi (tindzimana 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    Kufanotaura kwa Petro kuti acharamba (ndima 30–35)

  • Agony in Gethsemane (vv. 36–46)

    Kurwadziwa kukuru muGetsemani (ndima 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    Kusalitiwa ni Kukamatwa kwa Yesu (mst. 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Yesu akaedzwa pamberi paKayafasi neSanihedrini (ndima 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Ukuphika kukaPetru ngokuphindwe kathathu (vv. 69–75)

Matthew 27 – Ten Waymarks

Mateu 27 – Mahali Kumi pa Kuweka Alama

  • Jesus delivered to Pilate (vv. 1–2)

    Yesu alitolewa kwa Pilato (aya 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    Ukuzisola kukaJudasi nokuzibulala (amav. 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Yesu pamberi paPirato — kutongwa kwepamutemo kweRoma (ndima 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Kusarudza Bharabhasi panzvimbo paJesu (ndima 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Pilate anamkabidhi Yesu ili asulubiwe (ikihusishwa na kuachiliwa kwa Baraba)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Kunyombwa nokurohwa navarwi (ndima 27–31)

  • The crucifixion (vv. 32–44)

    Kubaiwa pamuchinjikwa (ndima 32–44)

  • The death of Jesus (vv. 45–50)

    Ukufa kwa Yesu (mst. 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Zviratidzo zvinoshamisa uye kuvigwa naJosefa weArimatiya (ndima 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    Kuisiwa kwa walinzi kaburini (aya 62–66)

Matthew 28 – Three Waymarks

Mateo 28 – Vigaanyo Vitatu vya Njia

  • The resurrection and empty tomb (vv. 1–10)

    Kumuka kuvakafa neguva risina chinhu (ndima 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Nhema yavaprista vakuru navakuru kuvarwi (vv. 11–15)

  • The Great Commission (vv. 16–20)

    Amri Kuu (aya 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Saizvozvo zvakaitika kuna Kristu kubva pakuzodzwa paBhetania kusvika kuMurayiro Mukuru zvakaratidza kupera kweushumiri Hwake hwapanyika nokutanga kweevhangeri kumarudzi ose, saizvozvowo zviratidzo zvimwe izvi zvinodzokororwa muchiitiko chavasara vaMwari pavanenge vachiswedera kumagumo enguva yenyasha nokukunda kwavo kwekupedzisira.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Izahluko samashumi mabini anesithupha kuya kumashumi amabili anesishiyagalombili zimelela umlando wePhasika owakhiwe phezu kwezimpawu zendlela ezingu-23 eziphindaphindwayo phakathi nomlando oholela emthethweni weSonto nangemva kwawo.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Kuza kwa Kristo kama Kuhani wetu Mkuu mahali patakatifu pa patakatifu sana, kwa ajili ya utakaso wa patakatifu, kunakoonyeshwa katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa Mzee wa Siku, kama kunavyowasilishwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu Lake, kama kulivyotabiriwa na Malaki, ni maelezo ya tukio lilo hilo; na jambo hili pia linaonyeshwa kwa kuja kwa bwana-arusi harusini, kama ilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.” Pambano Kuu, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Ukupera kw’aminsi 2300 ku wa 22 Ukwakira 1844 kurasubirwamo ku mategeko y’icyumweru. Ibimenyetso 23 biherereye mu bice bitatu bya nyuma by’Ivanjili ya Matayo bigaragaza amaraso y’agaciro akoreshwa mu guhuza Ubumana n’ubumuntu.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Kristo anopindira panzvimbo yomunhu musanctuary iri kudenga kwakakosha kuhurongwa hweruponeso sezvakanga zvakakoshawo rufu Rwake pamuchinjikwa. Norufu Rwake akatanga basa iroro raakazokwira kudenga kuti aripedzise mushure mokumuka Kwake. Tinofanira kupinda nokutenda mukati mechidzitiro, ‘kwakapinda mutangiri nokuda kwedu.’ VaHebheru 6:20. Ikoko chiedza chinobva pamuchinjikwa weKarivhari chinoratidzirwa. Ikoko tingawana kunzwisisa kwakajeka zvikuru kwezvakavanzika zverudzikinuro. Ruponeso rwomunhu rwakaitwa nomutengo usingaperi kudenga; chibayiro chakapiwa chinoenzana nezvinodikanwa zvakafaranuka zvikuru zvomurayiro waMwari wakaputswa. Jesu akazarura nzira inoenda kuchigaro choushe chaBaba, uye kubudikidza nokuyananisa Kwake chishuvo chechokwadi chavose vanouya kwaAri nokutenda chingaiswa pamberi paMwari.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Chitsauko 23 chaMateo chinosimbisa kutongwa kunouya pamusoro pehupirisita hwenhema. Zvitsauko 26 kusvika 28 ndiwo omega yechitsauko 23. VaRevhi venhema, kumukira kuri kuwedzera kwevakuru vemarudzi muzvizvarwa zvina, kwakabudisa zviratidzo zvenzira muzvitsauko zvitatu zvekupedzisira.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Chapta ya makumi maviri neina inoratidza nzira ye “mutsara pamusoro pomutsara” senzvimbo inoshandiswa naKristu, sezvaanoshanda kuparadzwa kweJerusarema kutsanangura zvinhu zviripo, zvinhu zvakambovapo, nezvinhu zvichazovapo.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Kuparadzwa kweJerusarema muna 70 AD kwakaitika pazuva rimwe chetero regore rakaparadzwa Jerusarema kekutanga naNebhukadhinezari. Kuparadzwa kweJerusarema naNebhukadhinezari kwaiva nhoroondo yakapfuura, uye nhoroondo yaKristu, apo Tito akatora Jerusarema, yakafananidzira kuguma kwenyika. Mateo 24 iri kusimudzira nzira ye “mutsara pamusoro pemutsara,” nokudaro ichiratidza “nzira yekushanda” sechinhu chiri muchapupu chechiprofita.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Mumutusuko 24 ndimomo Kristu aanozivisa kukosha kwokunzwisisa “chinonyangadza chinoparadza” chakataurwa naDanieri muporofita, kunova ndiko kunzwisisa kwenheyo kwaWilliam Miller, uye chiratidzo chinosimbisa chiono chiri mubhuku raDanieri. Chinomiririrawo kupanduka kweAdventism, sezvo vakaramba kunzwisisa kweMillerite pamusoro pe“zuva nezuva” mubhuku raDanieri, nokudaro vakagovana mukunyengera kwakasimba kunotaurwa muna 2 VaTesaronika chitsauko 2. Chitsauko ichi chinobatana zvakananga naRuka 21, nokudaro chichiratidza Nyamavhuvhu 11, 1840 kusvikira Gumiguru 22, 1844, izvo zvinofananidzira 9/11 kusvikira kumutemo weSvondo. Chinobatanawo ne“nguva dzavaHedheni” dziri muna Ruka 21:24, inova kiyi huru mukuzarura “nguva nomwe” dzaMozisi, panguva imwe cheteyo ichiwiriranawo nokuyera kwetemberi muna Zvakazarurwa 11.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Kutanga nechitsauko chemakumi maviri nechitatu, chichiteverwa ne24 ne25, uye chigogumiswa nezvitsauko 26 kusvika 27, zvitsauko zvitatu zvine zviratidzo zvemumugwagwa makumi maviri nechitatu, izvo zviri omega kuenda ku alpha yechitsauko chemakumi maviri nechitatu. Chitsauko 26 chakawedzerwa ku27 ne28 chinoenzana na“81,” chinova chiratidzo cheupristi. Pahuchapupu hwezvapupu zvitatu (Genesisi, Mateo naZvakazarurwa) zvitsauko 11 kusvika 22 mutsetse mumwe. Zvitsauko 23 kusvika 28 mutsetse wezvokwadi unotanga na23 uchiguma na23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Zvitsauko zvekutanga kusvika pachigumi ndizvo zvekutanga pamitsara mitatu yechiporofita iri mubhuku raMateo. Zvitsauko gumi, zvichiteverwa nezvitsauko gumi nezviviri, zvichizoteverwa nezvitsauko zvitanhatu. Kufemerwa kunotizivisa kuti mabhuku ose eBhaibheri anosangana uye anogumira muna Zvakazarurwa, uye naizvozvo mabhuku ose eBhaibheri anosanganawo uye anogumira muna Mateo. Mateo, sechiso cheshumba yorudzi rwaJudha, anoratidza zviporofita zveMesiya gumi nezviviri zvakasiyana, uye ndima gumi nezviviri idzodzo dzinobudisa zviratidzo zvenzira zvenhoroondo yavaMillerite pamwe chete nezviuru zana namakumi mana nezvina. Sezvo bhuku raZvakazarurwa richitanga nechizaruro chaJesu Kristu, Mateo chitsauko chokutanga chinopa chizaruro chaJesu Kristu chinobatana noupenyu neuchapupu hwaMozisi, nenhoroondo yaAntikristu, panguva imwe chete chichiratidza zvikamu zvitatu zvekereke inokunda sezvinomiririrwa nomuporofita, nomupristi, uye namambo.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Mateo anovamba nechakazarurwa chaJesu Kristu mukati mechibvumirano chaMwari nevanhu vakasanangurwa. Kubva kuna Abhurahama kusvikira kuna Dhavhidhi kwaiva nezvizvarwa gumi nezvina; kubva kuna Dhavhidhi kusvikira pakutapirwa kuBhabhironi kwaiva nezvizvarwa gumi nezvina; uye kubva kuBhabhironi kusvikira kuna Kristu kunezve zvimwe zvizvarwa gumi nezvina. Dzinza raKristu riri muna Mateo rinowirirana naMozisi, nokuti Mozisi ndiye arfa waKristu, iye omega. Upenyu hwaMozisi hwemakore zana namakumi maviri hunowirirana nemakore zana namakumi maviri enguva yokuedzwa munhoroondo yaNowa. Naizvozvo, chibvumirano chaNowa chakabatana nechibvumirano chevanhu vakasanangurwa. Makore zana namakumi maviri aMozisi anomirira zvikamu zvitatu zvemakore makumi mana zvakaguma naMozisi achiuraya muIjipita pakupera kwemakore makumi mana, uye dangwe, Faro, neuto rake vachiurayiwa pakupera kwenguva yechipiri yemakore makumi mana. Nguva yechipiri yemakore makumi mana yakaguma nokumukira paKadheshi, uye nguva yechitatu yemakore makumi mana yakaguma nokumukira kwechipiri paKadheshi. Mitsara mitatu yose yechiporofita yealpha inogumira paKadheshi, uye mitsara mitatu yechiporofita yedzinza raMateo inogumira pana Dhavhidhi, pakutapirwa kuBhabhironi, uye paMutumwa wechibvumirano.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Apha ya Moshe inapolinganishwa na omega ya Kristo, kuna mashahidi sita wa Kadeshi, nayo ni 1863 na sheria ya Jumapili. Nasaba ya Mathayo inamweka mfalme Daudi katika Kadeshi, mahali ambapo Uadventista ulioasi huchukuliwa kwenda Babeli, Kristo anapothibitisha agano pamoja na wale mia moja na arobaini na nne elfu. Kwa kumweka Daudi katika sheria ya Jumapili, shahidi wa pili wa Daudi huanzishwa, huku Daudi akiwa mmoja wa wawakilishi watatu wa kibinadamu walioanza kuhudumu walipokuwa na umri wa miaka thelathini. Kristo, Daudi, Yosefu, na Ezekieli wote walianza kazi yao wakiwa na umri wa miaka thelathini. Kwa pamoja, hao wanne wenye umri wa miaka thelathini walioanza kuhudumu wanawakilisha muungano wa Uungu na ubinadamu, wakati kanisa linalopigana linapogeuzwa kuwa kanisa linaloshinda. Kanisa hilo linajumuisha nabii, kuhani, na mfalme. Mgeuzo huo huwekwa alama katika sheria ya Jumapili, ambayo pia ni Kadeshi; kwa hiyo Daudi katika nasaba ya Mathayo analingana na Daudi wa umri wa miaka thelathini.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Miaka thelathini ya maandalizi inawiana na miaka mia nne na thelathini ya agano la Ibrahimu, na pia na umri wa kuhani na miaka 1290 ya Danieli 12:11. Katika makala inayofuata tutazingatia kila mmoja wa unabii huo kumi na miwili wa Kimasihi ndani ya kitabu cha Mathayo. Kwanza tunatambua mistari mitatu ya kiunabii ndani ya Mathayo; sura ya kwanza hadi ya kumi, ikifuatiwa na sura ya kumi na moja hadi ya ishirini na mbili, kisha ya ishirini na tatu hadi ya ishirini na nane.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“Kwe nguva yakati pashure pekuora mwoyo kwa1844, ini ndakabatawo, pamwe chete neboka reAdvent, kuti musuwo wetsitsi wakanga wavharwa nokusingaperi panguva iyoyo kunyika. Chinzvimbo ichi chakatorwa ndisati ndapiwa chiratidzo changu chokutanga. Chiedza chandakapihwa naMwari ndicho chakagadzirisa kukanganisa kwedu, chikagonesa isu kuona chimiro chechokwadi.”

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Ndzi ha ri mupfumeli eka dyondzo ya nyangwa lowu pfariweke, kambe ku nga ri hi nhlamuselo leyi hina eku sunguleni a hi tirhisa rito rero ha yona kumbe leyi ri tirhisiwaka ha yona hi vakaneti va mina.

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“Paivepo nomukova wakavharwa mumazuva aNoa. Panguva iyoyo kwakava nekubviswa kweMweya waMwari kubva kurudzi rwakatadza rwakaparara mumvura dzeMafashamo. Mwari pachavo ndivo vakapa Noa shoko remukova wakavharwa vachiti: ‘Mweya wangu haangarambi achirwa nomunhu nokusingaperi, nokuti iyewo inyama; asi mazuva ake achava zana namakore makumi maviri’ (Genesisi 6:3).”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Pamasiku aAbrahama pakanga pane suo rakanga ravharwa. Ngoni dzakarega kukumbirira vagari veSodhoma, uye vose kunze kwaRoti, nomukadzi wake navanasikana vake vaviri, vakaparadzwa nomoto wakatumwa uchibva kudenga.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Pakaiva nomu katuba ena gauna i Karisito. E tukuna na Luve ni Kalou vei ira na Jiu sega ni vakabauta ena nodra i tabatamata oya, ‘Sa biu tu vei kemuni na nomuni vale me lala’ (Maciu 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

“ਅਤੇ ਸਮੇਂ ਦੀ ਧਾਰਾ ਵਿੱਚ ਅੰਤਿਮ ਦਿਨਾਂ ਵੱਲ ਨਿਹਾਰਦਿਆਂ, ਉਸੇ ਅਨੰਤ ਸ਼ਕਤੀ ਨੇ ਯੂਹੰਨਾ ਰਾਹੀਂ ਇਹ ਘੋਸ਼ਣਾ ਕੀਤੀ: ‘ਇਹ ਗੱਲਾਂ ਉਹ ਆਖਦਾ ਹੈ ਜੋ ਪਵਿੱਤਰ ਹੈ, ਜੋ ਸੱਚਾ ਹੈ, ਜਿਸ ਕੋਲ ਦਾਊਦ ਦੀ ਕੁੰਜੀ ਹੈ, ਜੋ ਖੋਲ੍ਹਦਾ ਹੈ ਅਤੇ ਕੋਈ ਮਨੁੱਖ ਬੰਦ ਨਹੀਂ ਕਰ ਸਕਦਾ; ਅਤੇ ਜੋ ਬੰਦ ਕਰਦਾ ਹੈ ਅਤੇ ਕੋਈ ਮਨੁੱਖ ਖੋਲ੍ਹ ਨਹੀਂ ਸਕਦਾ’ (ਪਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ 3:7)।”

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Ndzi kombisiwe embonweni, naswona ndza ha pfumela leswaku a ku ri ni nyangwa lowu pfalekeke hi 1844. Hinkwavo lava voneke ku vonakala ka mahungu ya ntsumi yo sungula ni ya vumbirhi, kutani va ala ku vonakala koloko, va siyiwile emunyameni. Kutani lava amukeleke kona, va tlhela va amukela Moya lowo Kwetsima loyi a a ri kona eka ku twarisiwa ka rungula leri humaka etilweni, naswona lava endzhaku va landzuleke ripfumelo ra vona va tlhela va vula leswaku leswi va swi kumeke a ku ri ku xisiwa, hi sweswo va ale Moya wa Xikwembu, kutani a nga ha tlhela a va kombelela.”

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Avo vasina kuona chiedza, vakanga vasina mhosva yokuchiramba. Waingova boka chete rakanga razvidza chiedza chakabva kudenga iro Mweya waMwari waakanga asingachagoni kusvika kwariri. Uye boka iri raisanganisira, sezvandakambotaura, vose vakanga varamba kugamuchira shoko parakaratidzwa kwavari, uyewo avo vakanga varigamuchira, asi vakazozoramba kutenda kwavo pashure. Ava vaigona kuva nechimiro chokunamata, uye vachizviti vateveri vaKristu; asi sezvo vakanga vasina kubatana kupenyu naMwari, vaizotorwa nhapwa nokunyengera kwaSatani. Mapoka maviri aya ndiwo anoratidzwa muchiratidzo—avo vakataura kuti chiedza chavakanga vatevera chaiva kunyengera, navakaipa venyika avo, sezvo vakanga varamba chiedza, vakanga varambwa naMwari. Hapana panotaurwa pamusoro paavo vakanga vasina kuona chiedza, uye naizvozvo vakanga vasina mhosva yokuchiramba.” Selected Messages, bhuku 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Avo ndivo vanotevera Jesu nokutenda mubasa guru rokuyananisa vanogamuchira zvibereko zvokureverera kwake pachinzvimbo chavo, asi avo vanoramba chiedza chinoratidza basa iri rokushumira havabatsirwi naro. VaJudha vakaramba chiedza chavakapiwa pakuuya kwaKristu kwokutanga, uye vakaramba kutenda kwaari soMuponesi wenyika, vakanga vasingagoni kugamuchira ruregerero kubudikidza naye. Jesu paakapinda, pakukwira kwake kudenga, neropa rake amene munzvimbo tsvene yokudenga kuti adururire pamusoro pavadzidzi vake maropafadzo okureverera kwake, vaJudha vakasiyiwa murima guru kuti varambe vachiita zvibayiro zvavo nezvipiriso zvavo zvisina maturo. Kushumira kwemifananidzo nemimvuri kwakanga kwaguma. Musuo uyo vanhu vaimbowana nawo nzira yokusvika kuna Mwari wakanga usisina kuvhurika. VaJudha vakanga varamba kumutsvaka nenzira chete yaaigona panguva iyoyo kuwanikwa nayo, kubudikidza nokushumira munzvimbo tsvene yokudenga. Naizvozvo havana kuwana kudyidzana naMwari. Kwavari musuo wakanga wakavharwa. Vakanga vasina ruzivo pamusoro paKristu sechibayiro chechokwadi uye somurevereri oga pamberi paMwari; naizvozvo vakanga vasingagoni kugamuchira zvibereko zvokureverera kwake.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

“Mamiriro evaJudha vasingatendi anoratidza mamiriro evaya vasina hanya uye vasingatendi pakati peavo vanozviti maKristu, avo vanosarudza kusaziva basa roMuprista wedu Mukuru ane nyasha. Muushumiri hwomufananidzo, apo muprista mukuru aipinda muNzvimbo Tsvene-tsvene, vaIsraeri vose vaifanira kuungana vakapoteredza nzvimbo tsvene uye nenzira yakakomba zvikuru kuzvininipisa pamberi paMwari, kuti vagamuchire kuregererwa kwezvivi zvavo uye varege kubviswa paungano. Zvino zvakanyanya sei kukosha pazuva iri rokuyananisa rechokwadi kuti tinzwisise basa roMuprista wedu Mukuru uye tizive mabasa atinotarisirwa kuita.”

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Vanhu havagoni, vasingarohwi nazvo, kuramba yambiro inotumirwa naMwari netsitsi kwaari. Mazuva aNoa, shoko rakabva kudenga rakatumirwa kunyika, uye ruponeso rwavo rwakanga rwakatsamira pamabatiro avakaita shoko iroro. Nokuti vakaramba yambiro yacho, Mweya waMwari wakabviswa parudzi rwakatadza, uye vakaparara mumvura dzeMafashamo. Panguva yaAbhurahama, tsitsi dzakarega kukumbirira vagari veSodhoma vaiva nemhosva, uye vose kunze kwaRoti nomukadzi wake nevanasikana vake vaviri vakapedzwa nomoto wakaburuka kubva kudenga. Saizvozvowo mumazuva aKristu. Mwanakomana waMwari akati kuvaJudha vasingatendi vezera iroro: ‘Imba yenyu yasiiwa kwamuri iri dongo.’ Mateo 23:38. Achitarisa kumazuva okupedzisira, Simba rimwe chetero risingaperi rinotaura pamusoro paavo ‘vasina kugamuchira rudo rwechokwadi, kuti vaponeswe,’ richiti: ‘Nokuda kweizvi Mwari achavatumira kurasika kune simba, kuti vatende nhema; kuti vose varangwe vasina kutenda chokwadi, asi vakafarira kusarurama.’ 2 VaTesaronika 2:10–12. Sezvavanoramba dzidziso dzeshoko rake, Mwari anobvisa Mweya wake uye anovasiya kumanyepo avanoda.” The Great Controversy, 430, 431.