We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.
Tiri kurekoda zvokwadi dziri kuzarurwa zvino neShumba yorudzi rwaJudha. Tiri kuwiriranisa zvokwadi kuti tigadzirise shoko raJoeri, iro Petro akaratidza mubhuku raMabasa kuti ndiro shoko remvura yokupedzisira. Tiri kuswedera kuzvokwadi zviri zvino muchiitiko chokuzadzikiswa, sezvo dziri zvokwadi dzinoita kupatsanurwa kwokupedzisira kwamapoka maviri anogara achiratidzwa apo zvokwadi inoyedza yazarurwa. Tiriwo kubata zvokwadi idzi dzimwechetezvo dzazarurwa kwete chete samashoko engirozi yechitatu inopatsanura, asiwo samashoko anoita kuiswa chisimbiso kwezana namakumi mana nezvina zvuru. Ngirozi yechitatu inobvisa tsvina uye inonatsa.
Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.
Kubva muna Chikunguru ra2023, Shumba yorudzi rwaJudha yave ichizarura zvishoma nezvishoma chokwadi chine chokuita nemitsara yokunze neyomukati munhoroondo yavanhu vaMwari vakasara. Zvino tava kuzarura bhuku raMateo, nechinangwa chokunzwisisa basa raPetro. Petro chiratidzo chouhukama hwaKristu hwesungano noMwenga Wake wechiKristu—kereke yaAizovaka pamusoro peDombo. Petro anomirira mwenga wechiKristu wokutanga uye nowokupedzisira. Petro anoratidzwa sechiratidzo ichocho chaizvo mundima yepakati yezvitsauko gumi nerimwe nezviviri zvamaviri zvaMateo, uye zvitsauko izvozvo ndizvo zvitsauko zvepakati zvemitsara inofambirana yaGenesisi naZvakazarurwa kubva pachitsauko gumi nerimwe kusvika kuchitsauko chemakumi maviri nezviviri. Petro ari kumirira vane zviuru zana namakumi mana nezvina mumazuva okupedzisira, uye mundima iyoyo ari paKesari Firipi, inova Panium yaDanieri 11:13–15.
Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.
Petro ari paPanium, uye aripowo pazuva rePentekosti, muimba yokumusoro paawa yetatu, uyezve mutemberi paawa yepfumbamwe. Maawa matanhatu aya anomirira nguva iyo vane zana namakumi mana nezvina zvuru vanoiswa chisimbiso, kusvikira pakusvika komurayiro weSvondo. Kurovererwa kwaKristu pamuchinjikwa kwakatangawo paawa yetatu, uye akafa paawa yepfumbamwe, izvo zvakatungamirira kurumuko, rwakatanga mwaka wePentekosti, wakaguma naPetro ari paPentekosti paawa yetatu neyechipfumbamwe. Apo Rutendo rwaMwari rwakatuma evhangeri kuvaHedheni, Kornelio akatuma kundodana Petro paawa yepfumbamwe. Awa yetatu yaimiririrawo chipiriso chamangwanani, uye awa yepfumbamwe chipiriso chamadekwana.
The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.
Iyo nguva yemaawa matanhatu yakamiririrwa nenguva yemusangano weExeter Camp pamwe chete nokuodzwa mwoyo kukuru kwa22 Gumiguru 1844. Mubhuku raMabasa, Petro anoratidzwa achisvika pakuwirirana navamwe vanoumba zviuru zana namakumi mana nezvina pakuguma kwechitsauko chokutanga, apo Judhasi anotsiviwa naMatiyasi. Ipapo nhamba yacho inenge yazadziswa. Pane kufambira mberi kwakatarwa kunoonekwa munyaya yacho.
Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.
Petru u nga wa u sungula eKamereni leri nge henhla, kutani endzhaku a va etempeleni. Loko a ri eKamereni leri nge henhla, a ku ri nkarhi wa vunharhu, naswona etempeleni a ku ri nkarhi wa vukaye. Ku humelela ka mhaka leyi hi nkarhi wa vunharhu ku humesile ku khuvuriwa ka mimoya ya vanhu va magidi manharhu.
Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.
Na avo va zwine mbilu yavho yi amukele hi ntsako rito rakwe va khuvuriwa; kutani hi siku rero ku engeteriwa eka vona mimoya leyi ringanaka kwalomu ka madzana manharhu. Mintirho 2:41.
From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.
Kutanga pakuverengwa kuri panoperera chitsauko chokutanga, kusvikira kutembere paawa yepfumbamwe, nguva yacho inomirira kuiswa chisimbiso kwezana namakumi mana nezviuru zvina.
The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.
Iwo zana rimwe namakumi mana navane zviuru vachaparidza shoko rokupembedzwa nokutenda, iro riri shoko rengirozi yechitatu muchokwadi charo. Kupembedzwa ibasa raMwari rokudzikisa kubwinya kwomunhu kusvika muvhu, sezvakanyatsotaurwa naSister White.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.
“ယုံကြည်ခြင်းအားဖြင့် ဖြောင့်မတ်ရာသို့ ခံရခြင်းဆိုသည်မှာ အဘယ်နည်း။ ၎င်းသည် လူ၏ဘုန်းအသရေကို မြေမှုန့်ထဲသို့ ချလိုက်၍၊ လူသည် မိမိအတွက် မိမိ၌ မပြုနိုင်သောအရာကို ဘုရားသခင်က လူအတွက် ပြုတော်မူသော ဘုရားသခင်၏အမှုဖြစ်သည်။ လူတို့သည် မိမိတို့၏ အချည်းနှီးဖြစ်မှုကို မြင်လာကြသောအခါ၊ ခရစ်တော်၏ ဖြောင့်မတ်ခြင်းကို ဝတ်ဆင်ရန် အဆင်သင့်ဖြစ်ကြ၏။ သူတို့သည် တစ်နေ့လုံး ဘုရားသခင်ကို ချီးမွမ်း၍ ချီးမြှောက်ခြင်းကို စတင်လာကြသောအခါ၊ ကြည့်ရှုနေခြင်းအားဖြင့်ပင် သူတို့သည် ထိုပုံသဏ္ဍာန်တူညီသော ရုပ်သဏ္ဍာန်သို့ ပြောင်းလဲလာကြသည်။ ပြန်လည်မွေးဖွားခြင်းဆိုသည်မှာ အဘယ်နည်း။ ၎င်းသည် လူအား မိမိ၏ စစ်မှန်သော သဘာဝကို ဖော်ပြပေးခြင်းဖြစ်၏၊ ဆိုလိုသည်မှာ မိမိကိုယ်၌ မည်သည့်တန်ဖိုးမျှ မရှိကြောင်းပင်ဖြစ်သည်။ ဤသင်ခန်းစာများကို သင်တို့သည် မည်သည့်အခါမျှ မသင်ယူဖူးကြသေး။ အို၊ လူ့ဝိညာဉ်၏ တန်ဖိုးကို သင်တို့ သိနားလည်နိုင်ကြပါစေ။” Manuscript Releases, volume 20, 117.
An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.
Muenzaniso weshoko rekururamiswa sezvarinoparidzwa nevanhu vane zana nemakumi mana nezvina ezviuru ndiGidheoni, uyo ari munhu wesungano, nokuti zita rake rakashandurwa rikava Jerubhaari. Shoko raGidheoni rakanga riri rokuti akaisa mwenje wakabatidzwa mukati memudziyo wevhu, akazopwanya mudziyo wacho, akavhuvhuta hwamanda, ndokudanidzira achiti, “munondo waJehovha naGidheoni.” Munondo waGidheoni wakanga uriwo munondo waJehovha, nokuti munondo iShoko raMwari, rinova kubatanidzwa kwoUmwari nohunhu. Shoko iro rakafananidzirwa nehwamanda nokudanidzira kwake, paakanga achipwanya mudziyo. Mudziyo wacho hunhu, hunofanira kupwanywa, kana kuninipiswa kusvika muguruva, kuti kubwinya kwechiedza chaMwari kujeke.
Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.
Sa ulahi pa sa pagpahayag sa mensahe, gitigom ni Gideon ang 300 ka tawo pinaagi sa usa ka proseso sa pagsulay. Sa dihang natapos ang maong proseso, si Gideon may tulo ka gatus ka tawo. Ang 300 mao ang ikapulo sa tulo ka libo sa Pentecostes. Sila nagrepresentar sa kasundalohan nga gipatindog diha sa Ezekiel 37, nga mosulod sa walay-kataposang tugon.
So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.
Naho rero, ubuhanuzi navuze nk’uko yari yantegetse, umwuka ubinjiramo, barabaho, bahagarara ku birenge byabo, baba ingabo nyinshi cyane. Hanyuma arambwira ati: Mwana w’umuntu, aya magufwa ni inzu ya Isirayeli yose; dore, baravuga bati: “Amagufwa yacu yarumye, ibyiringiro byacu byashize; twaciweho rwose.” Ezekiyeli 37:10, 11.
The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.
Imba yaIsraeri yagurwaho ibice byayo, kandi Ezekiyeli agiye kwerekana uburyo ibice bya Yuda na Efurayimu byaciweho bizahinduka ishyanga rimwe. Iyo ngabo igizwe n’inkoni ebyiri zari zaratandukanye, ariko zihuza zikaba inkoni imwe, igihe zinjira mu isezerano n’Imana.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Uyezve ndichaita navo sungano yorugare; ichava sungano isingaperi navo; uye ndichavaisa, nokuvawanda, uye ndichaisa nzvimbo yangu tsvene pakati pavo nokusingaperi. Tende ranguwo richava navo; zvirokwazvo, ndichava Mwari wavo, uye ivo vachava vanhu vangu. Uye ndudzi dzavamwe dzichaziva kuti ini Jehovha ndinotsvenesa Israeri, kana nzvimbo yangu tsvene ichinge iri pakati pavo nokusingaperi. Ezekieri 37:26–28.
The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.
“Vemamwe marudzi vachaziva kuti Jehovha” anoita Israeri vatsvene, kana Aisa nzvimbo yake tsvene pakati pavo. Kubatanidzwa kwenzvimbo tsvene yaMwari nevanhu vaMwari kunomirira kubatanidzwa kwetembere yomunhu netembere yaMwari, uye kana izvozvo zvaitika, vakatendeka vaMwari mazana matatu vanoiswa chisimbiso, uye nyika inogona kungoyambirwa chete nokuona vanhu vakaitwa vatsvene panguva yedambudziko remutemo weSvondo.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Basa reMweya Mutsvene ndere kupwisa nyika pamusoro pechivi, nepamusoro pokururama, nepamusoro pokutongwa. Nyika ingangoyambirwa chete nokuona avo vanotenda chokwadi vachitsveneswa nechokwadi, vachifamba maererano nemisimboti yakakwirira uye mitsvene, vachiratidza nenzira yakakwirira, yakasimudzwa, mutsara unoratanidza musiyano pakati paavo vanochengeta mirayiro yaMwari, naavo vanoitsika-tsika pasi petsoka dzavo. Kutsveneswa noMweya kunoratidza pachena mutsauko pakati paavo vane chisimbiso chaMwari, naavo vanochengeta zuva renhema rokuzorora. Kana nguva yokuedzwa yasvika, zvicharatidzwa pachena kuti chiratidzo chechikara chii. Ndiko kuchengeta Svondo. Avo, mushure mokunge vanzwa chokwadi, vachiramba vachiti zuva iri itsvene, vanotakura siginicha yomunhu wechivi, iye akafunga kushandura nguva nemitemo.” Bible Training School, December 1, 1903.
God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.
Hilindang ya Xikwembu yi hlanganisiwa ni kereke ya Yena loko kereke yi hundzuka ku suka eka kereke leyi lwaka yi ya eka kereke leyi hlurileke. Ntwanano lowu kombisiweke hi Ezekiel, wu vekiwa erivaleni hi ku yelana ni ku hlanganisiwa ka timhandzi timbirhi, leti endlaka tiko rin’we.
Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,
Ku va byela u ku: Leswi swi vuriwaka hi Hosi Yehovha: Vonani, ndzi ta teka nhonga ya Yosefa, leyi nga evokweni ra Efrayimi, ni tinyimba ta Israele, vanghana va yena, kutani ndzi ta ti hlanganisa na yona, ina, ni nhonga ya Yuda, ndzi ti endla nhonga yin’we; kutani ti ta va nchumu wun’we evokweni ra mina. Kutani tinhonga leti u tsalaka ehenhla ka tona ti ta va evokweni ra wena emahlweni ka mahlo ya vona. Kutani u ku eka vona,
Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.
Nokudaro ndizvo zvinotaura Ishe Jehovha; Tarirai, ndichatora vana vaIsraeri kubva pakati pamarudzi ava vakaenda kwavari, ndichavaunganidza kubva kumativi ose, uye ndichavaunza kunyika yavo pachavo. Uye ndichavaita rudzi rumwe munyika, pamusoro pamakomo aIsraeri; uye mambo mumwe achava mambo wavo vose; havachazovi marudzi maviri, uye havachazopatsanurwazve kuva ushe huviri zvachose. Uyewo havachazozvisvibisi nezvifananidzo zvavo, kana nezvinhu zvavo zvinosemesa, kana nokudarika kwavo kupi nokupi; asi ndichavaponesa kubva kunzvimbo dzavo dzose dzokugara dzavakatadzamo, uye ndichavanatsa; saizvozvo vachava vanhu vangu, neni ndichava Mwari wavo. Ezekieri 37:19–23.
The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.
Induku ya Efurayimu n’induku ya Yuda ni ugutatana kubiri kw’imyaka 2520 kwagezweho kuri Efurayimu na Yuda, kwasojwe mu 1798 no ku wa 22 Ukwakira 1844, uko bikurikirana. Byahindutse ishyanga rimwe rya Isirayeli ya none yo mu buryo bw’umwuka ku wa 22 Ukwakira 1844, igihe umurimo wo kweza ubwoko Bwe, cyangwa ahera He, watangiraga. Iryo mateka ni igishushanyo cy’amateka y’abihumbi ijana na mirongo ine na bane bazasukurwa kandi bejejwe (bezwaho umwanda) n’Intumwa y’Isezerano iza mu buryo butunguranye mu rusengero rwayo ku cyumweru cy’itegeko. Igihe uko gusukurwa kuzaba gusohoye, hafi cyane mbere y’itegeko ryo ku cyumweru, itorero ryanesheje rizaba rifite umwami ubategeka, kandi uwo mwami ni Dawidi, watangiye gutegeka afite imyaka mirongo itatu. Ni wa Dawidi nyine uvugwa muri Matayo igice cya mbere ko ari urubyaro rwa cumi na kane kuva kuri Aburahamu. Ibi bigaragaza umuhamya wa gatatu wa Dawidi ku cyumweru cy’itegeko. Ingabo zikomeye zizabyutswa zivuye muri izo nduku zombi ziyobowe n’umwami Dawidi, igihe itorero rizaba risukuwemo urumamfu.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Na Dhavhidha, muranda wangu, uchava mambo pamusoro pavo; uye vose vachava nomufudzi mumwe; vachafambawo mukutonga kwangu, vachachengeta zvirevo zvangu, uye vachazviita. Uye vachagara munyika yandakapa Jakobho, muranda wangu, mavakagara madzibaba enyu; uye vachagaramo, ivo, navana vavo, navana vavana vavo nokusingaperi; uye muranda wangu Dhavhidha uchava muchinda wavo nokusingaperi. Ezekieri 37:24, 25.
That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.
Nalso rohoko ngwao vakundisi va Petro wo sungula, ndzima ya vumbirhi, lava nga ni malembe ya makume manharhu hi vukhale loko va sungula ntirho wa vona.
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 kandi, nk’amabuye mazima, murubakwa ngo mube inzu y’umwuka, ubuherezi bwera, kugira ngo mutambe ibitambo by’umwuka, byemerwa n’Imana ku bwa Yesu Kristo. 1 Petero 2:5.
Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.
Vaprista ava vaimirirwawo nevaparidzi vechiMillerite mazana matatu, vakatora machati mazana matatu e1843 akabudiswa, vakashandisa machati acho kuendesa shoko kuchizvarwa chavo.
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Pashure pokurukura zvishoma pamusoro penyaya iyi, kwakazovhoterwa nomoyo mumwe chete kuti padhindwe nematombo mapepa mazana matatu akafanana neiri, uye izvi zvakakurumidza kuitwa. Akanzi ‘machati e’43.’ Musangano uyu wakanga wakakosha zvikuru.” The Autobiography of Joseph Bates, 263.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Pano nhoroondo yedu inoratidza kuti kwaiva namazana avanhu vaidzidzisa vachibva pamachati enguva imwe cheteyo aishandiswa naWilliam Miller, vose vari vorudzi rumwe chete. Panguva iyoyo kwaiva nokubatana kweshoko, vose vari pamusoro penyaya imwe chete, kuuya kwaIshe Jesu pane imwe nguva yakatarwa, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.
Vaparidzi vechiMillerite mazana matatu vakapedza basa ravo mukati menhoroondo yemutumwa wokutanga, uye kufemerwa kunotizivisa kuti mutumwa wokutanga unofananidzira mutumwa wechitatu. Maererano naJoseph Bates, vakanga vari “vemhando imwe chete.” Gidheoni anorayira hondo yake yamazana matatu kuti iite sezvaakaita iye. Vaparidzi vechiMillerite mazana matatu, avo vaifananidzirwa nehondo yaGidheoni yamazana matatu, vanofanira kurongeka pa9/11, apo shoko rokutanga rinopiwa simba uye kuedzwa kunotanga.
Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.
Ipapo Jerubhaari, uyo ari Gidheoni, navanhu vose vaakanga anavo, vakamuka mangwanani-ngwanani, vakadzika matende padivi petsime reHarodhi; zvokuti hondo yavaMidhiani yakanga iri kurutivi rwokumusoro kwavo, pedyo negomo reMore, mumupata. Zvino Jehovha akati kuna Gidheoni, Vanhu vaunavo vakawandisa kwazvo kuti ndipe vaMidhiani mumaoko avo, kuti Israeri arege kuzvirumbidza pamusoro pangu, achiti, Ruoko rwangu ndimene ndirwo rwakaponesa. Naizvozvo zvino enda, uzivise munzeve dzavanhu, uchiti, Ani naani anotya uye anovhunduka, ngaadzokere hake, abve mangwanani kubva pagomo reGireadhi. Ipapo pakadzoka kuvanhu zviuru zvina makumi maviri nezviviri; kukasara zviuru gumi. Jehovha akati kuna Gidheoni, Vanhu vachiri vakawandisa; vaburusire kumvura, uye ndichakuedzera ivo ipapo; zvino zvichaitika kuti, wandichati kwauri, Uyu ndiye achaenda newe, iye iyeyo ndiye achaenda newe; uye wandichati kwauri, Uyu haangaendi newe, iye iyeyo haangaendi.
So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.
Naizvozvo akaburutsira vanhu kumvura; Jehovha akati kuna Gidheoni, Mumwe nomumwe anonanzva mvura nerurimi rwake, sezvinoita imbwa painonanzva, unofanira kumumisa ari oga; saizvozvowo mumwe nomumwe anopfugama namabvi ake kuti anwe. Uye kuwanda kwavainanzva, vachiisa ruoko rwavo pamuromo, kwakanga kuri varume mazana matatu; asi vamwe vose vavanhu vakapfugama namabvi avo kuti vanwe mvura. Vatongi 7:1–6.
Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.
Dzina la Gideoni linasinthidwa kukhala Yerubaala, lotanthauza “kulimbana ndi Baala.” Gideoni limatanthauza “wodula,” ndipo Yohane Mbatizi anaika nkhwangwa pa tsinde la mtengo. Yohane anayimira William Miller, mthenga wa mngelo woyamba, pamenepo ndi pamene Gideoni amagwirizana. Gideoni ndi Miller, Eliya wa alpha, m’mbiri ya angelo atatu.
The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.
VaMidhiyaani ndivo vavengi vokumusoro, uye vakadzika matende avo pedyo negomo reMore, uye Gidheoni akanga ari patsime reHarodhi, zvinoreva kutya nokuvhunduka. 9/11 yakaunza hugandanga, uye shoko rokutanga kudanwa kwokuti ityai Mwari. Gidheoni ari pa9/11, patsime reHarodhi (hugandanga), uye muvengi wokumusoro ari mumupata pedyo negomo reMore, zvinoreva mvura yokutanga. Pa9/11 kusaswa kwemvura yokupedzisira, iyo iri mvura yokutanga, kwakatanga kunaya kubva pagomo reMore. Mushure mokuedzwa kwokutanga kwokuviri, vane zviuru makumi maviri nezviviri vakatumirwa kumba kubva pagomo reGireadhi. Gireadhi zvinoreva chiratidzo chenzira, uye chiratidzo chenzira apo vane zviuru makumi maviri nezviviri vakatumirwa kumba ndiko kuodzwa mwoyo kwokutanga kwaKubvumbi 19, 1844 kana Chikunguru 18, 2020. Makumi maviri nezviviri anoratidza chiratidzo chenzira chokuodzwa mwoyo kwokutanga, sezvakangoita kuti 22 rizivise zuva rakasvika kuodzwa mwoyo kukuru pana Gumiguru 22, 1844.
The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.
Uhlolo olulandelayo lwaluluhlolo lwamanzi, olufanekiswe emlandweni wamaMillerite ngomhlangano wekamu lase-Exeter, lapho kwakukhona khona amatende amabili ahlotshaniswa namanzi, ngaleyo ndlela emelela izigaba ezimbili zabakhulekeli. I-Exeter isho ukuthi “inqaba phezu kwamanzi,” kanti elinye itende lalihlala izintombi eziyiziwula ezazivela eWatertown. I-Exeter imelela uhlolo lwamanzi lukaGideyoni, kodwa kwakungewona kakhulu amanzi ngokwawo, kunalokho kwakuyindlela eyasetshenziswa ekuphuzeni lawo manzi. Esinye isigaba sasikhathele kakhulu ukuba siqhubeke sihamba njengoba sikhongela amanzi, kanti esinye isigaba saqhubeka siqhubekela phambili. Esinye isigaba sasingesabakhathele, esimelwe nguLea uma siqhathaniswa noRakeli, owayengumhambi omuhle.
The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.
Huduma ya Future for America ilikuwa Gideoni katika 9/11, wakati jaribu la kwanza kati ya majaribu mawili lingesafisha kundi kubwa kutoka katika jeshi la Gideoni. Ugaidi wa 9/11 unatambulisha kisima cha Harodi cha hofu na uchungu, na kilima cha More huonyesha mwanzo wa mvua ya masika ya mwisho. Kutengana kulifanyika tarehe 18 Julai, 2020 wakati watu elfu ishirini na mbili waliondoka, hivyo kuashiria kuwasili kwa wakati wa kukawia kwa namba ishirini na mbili. Watu mia tatu wa Gideoni ni wale wanaolipita jaribu la pili, ambalo ni jaribu la mbinu ya mvua ya masika ya mwisho kama inavyotambulishwa katika Isaya ishirini na nane.
Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.
Pedro ari paPanium pamwe chete nePentekosti. Pentekosti ndiyo mutemo weSvondo, uye Danieri chitsauko 11 ndima 16wo mutemo weSvondo. Ndima 13 kusvika 15 dzechitsauko 11 chaDanieri iPanium, uye ndima idzodzo dzinomiririra nhoroondo yeuprofita yekunze inotungamirira kumutemo weSvondo, uye Pedro muna Mabasa, paawa yechitatu neyechipfumbamwe, anomiririra nhoroondo yeuprofita yemukati inotungamirira kumutemo weSvondo. Mutsetse wekunze uri kuzivisa nhoroondo inotungamirira kuchiratidzo chechikara, uye wemukati unozivisa nhoroondo yekuiswa chisimbiso kwevane zviuru zana nemakumi mana nezvina. Sezvo Pedro ari chiratidzo chakakosha zvikuru munhoroondo dzose dziri mbiri, yekunze neyemukati, dzava zvino mukuzadzikiswa, zvakaonekwa sezvakakodzera kuisa Pedro mumamiriro euprofita anofamba ari pasi pekuverenga kwepamusoro kweMagwaro.
The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?
Uprofeto lobuMesiya loli-12 loluphawulwe njengezigcwalisekile encwadini kaMatewu lumelele umlando wabayi-144 000. “Isikhathi sokuphela” siphawula ukuqala kwenhlangano yenguquko, futhi njengoba ukuzalwa kuka-Aroni noMose kwaphawula “isikhathi sokuphela” ohlwini lukaMose, i-alpha kaKristu, kanjalo-ke ukuzalwa kukaJohane, nomzala wakhe uJesu, kwaphawula “isikhathi sokuphela” ngo-1989. Ukuthi kuwufanele yini ukucabangela uprofeto lobuMesiya loli-12 kuba yinto eheha kakhulu uma kubekwa esimweni esifanele ngokuphakamisa omunye umbuzo. Yiyiphi enye incwadi yeBhayibheli ephawula ukugcwaliseka kobuMesiya okuningi njengalokho okutholakala kuMatewu?
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Umsebenzi waNkulunkulu emhlabeni ubonisa, kusukela ezikhathini ngezikhathi, ukufana okumangalisayo kukho konke ukuvuselelwa okukhulu noma ukunyakaza kwenkolo. Izimiso zokusebenzelana kukaNkulunkulu nabantu zihlala zifana ngaso sonke isikhathi. Ukunyakaza okubalulekile kwanamuhla kunokuhambisana kwakho kulokho kwasendulo, futhi ulwazi lwebandla ezikhathini ezedlule lunezifundo ezinenani elikhulu esikhathini sethu.” The Great Controversy, 343.
Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,
Zvifambiso zvese zvekudzoreredzwa zvine pokutangira, uko kunodanwa mubhuku raDanieri kuti “nguva yokuguma.” Nguva yokuguma muchivambiso chekudzoreredzwa chaKristu yakanga iri kuberekwa kwake, uko kwakanga kuri mufananidzo wa1798 na1989 zvose zviri zviviri,
The First Messianic Waymark—1989
Ndopwete ya Kete ya Masiya—1989
And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.
Ivo vakati kwaari, MuBheterehema reJudhea; nokuti saizvozvo zvakanyorwa nomuporofita zvichinzi, Newe Bheterehema, munyika yaJudha, hausi muduku kuna vose pakati pavatungamiri vaJudha; nokuti mauri muchabuda Mutongi, uchatonga vanhu vangu vaIsraeri. Mateo 2:5, 6.
Prediction
Utabiri
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.
Na iwe, Bethlehemu Efratha, ijapokuwa wewe ni mdogo miongoni mwa maelfu ya Yuda, hata hivyo kutoka kwako atanijia yeye atakayekuwa mtawala katika Israeli; ambaye matokeo yake yamekuwa tangu zamani za kale, tangu milele. Mika 5:2.
1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.
1989 wakanga uri mugumo wenguva wesangano rengirozi yechitatu. Wakauya makore 126 mushure mekupanduka kwa1863, uye wakamiririrwa naRonald Reagan pamwe naGeorge Bush mukuru. Mugumo wenguva munhoroondo yaMozisi wakanga uri kuberekwa kwaAroni naMozisi, sezvakaitawo mugumo wenguva munhoroondo yaKristu, kuberekwa kwaJohani Mubhabhatidzi naKristu. Kana bhuku raDhanieri razarurwa, sezvarakaitwa muna 1989, panova nokuwedzera kwezivo. Kuwedzera ikoko kwezivo kunotungamirira panzvimbo yechipiri yechiratidzo, kuchiratidza nguva iyo shoko romuedzo rinoumbwa kubva pazivo yakazarurwa.
Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.
Kila mwamko wa matengenezo huashiria hatua ambayo ujumbe huwekwa katika mfumo rasmi na baadaye huwa ujumbe wa kujaribu. Kristo daima hufafanua jaribu hilo mapema kabla ya kuwawajibisha wanaume na wanawake kwa hilo. Adamu na Hawa waliambiwa mapema matokeo ambayo yangetokea ikiwa wangetotii, na Mungu habadiliki kamwe.
And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.
Mwari Jehova wakaraira munhu, achiti, Pamiti yose yomunda ungadya zvako hako; asi pamuti wokuziva zvakanaka nezvakaipa usadya; nokuti nezuva rawachadya pamuti iwoyo uchafa zvirokwazvo. Genesisi 2:16, 17.
William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.
William Miller “alirasimisha” ujumbe wa kujaribiwa wa malaika wa kwanza katika mwaka 1831 hadi 1833. Ujumbe wa wale mia moja arobaini na nne elfu ulirasimishwa mwaka 1996, kwa kuchapishwa kwa jarida la Time of the End linaloshughulikia aya sita za mwisho za Danieli kumi na moja, ambazo zilifunguliwa mwaka 1989. Katika mwaka huo uchapisho wenye kichwa, Prophetic Time Lines, pia ulichapishwa, na ukaweka wazi mbinu ambayo ina nguvu mara ishirini na mbili zaidi kuliko kanuni zilizokubaliwa na William Miller. Kanuni hizo sasa zimewekwa wazi katika uchapisho wa Prophetic Keys. Kanuni ambazo wote wanaoutangaza ujumbe wa malaika wa tatu watatumia ni kanuni za Miller.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Avo vari kubatikana muparidziro womharidzo yengirozi yechitatu vari kutsvakurudza Magwaro maererano nenzira imwe cheteyo yakagamuchirwa naBaba Miller.” Review and Herald, Mbudzi 25, 1884.
Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.
Mitemo ya Miller ndiyo alifa, na funguo za kinabii ndiyo omega. Njia pekee ya kuupita ujumbe wa majaribio ya kinabii ni kutumia mbinu ya kujifunza iliyowekwa wazi katika Neno la Mungu. Ujumbe wa kweli hauwezi kutenganishwa na mbinu ya kweli inayoanzisha ujumbe huo. Katika kila vuguvugu la matengenezo, ujumbe wa majaribio kwa kizazi hicho huwekwa bayana, nao hujumuisha mbinu sahihi kama kipengele cha alama ya njia. Ujumbe wa Miller ulitegemea kufunuliwa kwa kitabu cha Danieli. Ujumbe wake ulikuwa ujumbe wa Gideoni, kwa maana nao pia ulitoa jeshi la watu mia tatu.
And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.
Zvino akagovera varume vaya mazana matatu kuva mapoka matatu, akaisa hwamanda muruoko rwomunhu mumwe nomumwe, pamwe chete nezvirongo zvisina chinhu, nemwenje mukati mezvirongo. Akati kwavari, Nditarirei, mugoitawo saizvozvo; uye tarirai, pandinosvika kumucheto kwomusasa, zvichaitika kuti zvandinoita, nemwiwo muchaita saizvozvo. Pandinoridza hwamanda, ini navose vandinavo pamwe chete neni, nemwiwo muridze hwamanda kumativi ose omusasa wose, muti, Munondo waJehovha, nowaGidheoni. Vatongi 7:16–18.
Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.
Shoko raMiller rakanga riri “hwamanda,” uye “munondo.” Asi wakanga uri munondo waGidheoni nowaJehovha vari vaviri. Shoko raJehovha rakabudiswa muna 1611, uye makore 220 gare gare Miller akabudisa shoko rake rengirozi yokutanga. Chiziviso cheRusununguko chakabudiswa muna 1776, uye makore 220 gare gare muna 1996, shoko rengirozi yechitatu rakabudiswa. RaMiller rakanga riri shoko romukati rengirozi yokutanga kuvanhu vaMwari, sezvinomiririrwa nechiratidzo cheRwizi rweUlai, richizivisa kuvhurwa kwokutonga. Shoko rengirozi yechitatu reFuture for America ndiro shoko rokune kunze kuvanhu vaMwari, sezvinomiririrwa nechiratidzo cheRwizi rweHidhekeli, richizivisa kuvharwa kwokutonga.
The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?
Mbinu ya unabii inawakilishwa na mojawapo ya unabii wa Kimasihi uliotambuliwa na Mathayo kuwa ulitimizwa na Kristo, na kwa kufanya hivyo inaifananisha 1831, huku “baba” akimwakilisha mwana wake katika 1996. Mashahidi wawili wa mbinu ni alfa na omega, na kwa ushiriki wa mjumbe wa kibinadamu, kwa pamoja wanaanzisha uhusiano wa baba na mwana, ambao ndio uhusiano wa ujumbe wa Eliya wa Malaki. Mioyo ya baba inageuzwa kuwaelekea watoto, na vivyo hivyo kwa upande mwingine. Kanuni za Miller zinapaswa kuunganishwa na kanuni zinazoitwa Funguo za Kinabii. Nuru mpya lazima ijengwe juu ya nuru ya zamani. Wale wanaochagua kutotumia mbinu ya 1831 na 1996 wamelaaniwa. Kundi moja limelaaniwa, na lingine limebarikiwa. Chaguo ni lako?
The Second Messianic Waymark —1996
චන්ද්රවංශීය දෙවන සලකුණ —1996
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.
Kuti zvizadziswe zvakataurwa nomuporofita, achiti, Ndichazarura muromo wangu nemifananidzo; ndichataura zvinhu zvakanga zvakavanzwa kubva pakuvambwa kwenyika. Mateo 13:35.
Prediction
Boporofeta
I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.
Ndzi ta pfula nomu wa mina hi xifanekiso; ndzi ta vula marito lama fihliweke ya khale. Pisalema 78:2.
The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.
Izinganekwane ezinzima; imifanekiso uMbhubesi wesizwe sakwaJuda “ayikhulumayo” imelela ukwethulwa kweqiniso phezu kweqiniso kwemibono ebifihliwe, noma egcinwe iyimfihlo selokhu kwasekelwa umhlaba. Uma umlayezo usuqinisekisiwe ngokusemthethweni, emva kwalokho unikezwa amandla ngokugcwaliseka kwesiprofetho okuphawula ukuqala kwesikhathi sokuvivinywa.
When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.
Apo mvura yokupedzisira yakatanga kunaya zvishoma musi wa11 Gunyana 2001, kupanduka kwa1888 uye kwaKora kwakadzokororwa. Pakupanduka kweMinneapolis kwa1888 uye pakupanduka kwaKora, nhume dzakasarudzwa naMwari dzakarambwa pamwe chete neshoko radzakanga dzichipa. Mwana nemvura yekugezesa vakarashwa pamwe chete. Zvakakandirwa kunze pachikonzero chokuti ungano yose yakanga iri tsvene sezvakangoita avo vakanga vasarudzwa naMwari. Vapanduki vakanga vasingagoni kuona Uhumwari huri pamwe chete nenhume dzevanhu. Zvese zvavakanga vachigona kuona vaiva ivo pachavo, hunhu hwevanhu husina Uhumwari, saka vakafunga kuti munhu wose akanga akafanana.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Zvino Kora, mwanakomana waIzihari, mwanakomana waKohati, mwanakomana waRevhi, naDhathani naAbhiramu, vanakomana vaEriyabhu, naOni, mwanakomana waPereti, vanakomana vaRubheni, vakatora varume; vakasimuka pamberi paMozisi, pamwe navamwe vavana vaIsraeri, machinda eungano mazana maviri namakumi mashanu, vaiva nomukurumbira muungano, varume vane zita; vakaungana pamwe chete kuzorwa naMozisi naAroni, vakati kwavari, Munozvikumikidza zvakapfuuridza, zvamuri kuona kuti ungano yose itsvene, mumwe nomumwe wayo, uye Jehovha ari pakati pavo; ko zvino munozvikudzireiko pamusoro peungano yaJehovha? Numeri 16:1–3.
The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”
Kupanduka kwa Kora, 1888 ne9/11 zvinomiririrwa sekuramba kuzviisa pasi pasarudzo yaMwari yehutungamiri hwakasarudzwa, vachivimba netsananguro yenhema yeungano yaMwari. Jeremia anoratidza chiitiko chimwe chetecho apo vapanduki vakati, “temberi yaJehovha, temberi yaJehovha ndizvo izvi.”
The word that came to Jeremiah from the Lord, saying,
Izwi elafika kuJeremiya livela eNkosini, lisithi,
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Emá esi n’ọnụ ụzọ ụlọ nke Onyenwe anyị guzo, kwusakwa okwu a n’ebe ahụ, sị: Nụrụ okwu nke Onyenwe anyị, unu niile nke Juda, ndị na-abata n’ọnụ ụzọ ndị a ife Onyenwe anyị. Otú a ka Onyenwe ndị agha, Chineke nke Izrel, kwuru: Dozienụ ụzọ unu na omume unu, m ga-emekwa ka unu biri n’ebe a. Unu atụkwasịkwala obi n’okwu ụgha, na-asị, Ụlọ nsọ nke Onyenwe anyị, Ụlọ nsọ nke Onyenwe anyị, Ụlọ nsọ nke Onyenwe anyị, ka ndị a bụ.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
Kana muchinyatsoruramisa nzira dzenyu nemabasa enyu; kana muchinyatsotonga zvakarurama pakati pomunhu nowokwake; kana musingadzvinyiriri mutorwa, nherera, nechirikadzi, uye musingateuri ropa risina mhosva panzvimbo ino, uye musingateveri vamwe vamwari kuti muzvikuvadze: ipapo ndichakugarisai panzvimbo ino, munyika yandakapa madzibaba enyu, nokusingaperi-peri.
Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.
Tarisa, munovimba namashoko enhema, asingagoni kubatsira. Jeremia 7:1–8.
The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.
Mashoko enhema evaJudha munguva yaJeremia, ndiwo mashoko enhema aKora navaaifamba navo, vapanduki va1888 uye chokwadika, vapanduki va9/11. Ndiwo manyepo anovanzwa pasi pawo nezvidhakwa zvaEfuremu muna Isaya makumi maviri nesere.
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.
Naizvozvo inzwai shoko raJehovha, imi vanhu vanozvidza, munotonga rudzi urwu rwuri muJerusarema. Nokuti makati, Takaita sungano norufu, uye neSheori takaita chibvumirano; kana shamhu inofashukira ikapfuura, haingasviki kwatiri; nokuti takaita nhema utiziro hwedu, uye pasi penhema takazvivanza. Isaya 28:14, 15.
It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.
Ichowo ni lie iyo imirira ukubura ugukunda Ukuri, kuzana ubushukanyi bukomeye mu 2 Abatesalonike.
And 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 2:11, 12.
Na kwa sababu hiyo Mungu atawapelekea upotovu wenye nguvu, ili wauamini uongo; ili wote wahukumiwe ambao hawakuamini kweli, bali walifurahia udhalimu. 2 Wathesalonike 2:11, 12.
The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.
Mazwi “enhema” anomirira pfungwa youpenzi yokuti ruponeso runowanikwa mukereke, kwete munhume dzakasarudzwa uye mushoko dzakasarudzwa radzo. Kubatana kuri pakati paMwari nomunhu kunoitwa nokuchengetedzwa bedzi neShoko Rake. Iye ndiye Shoko, uye hakuna munhu anouya kuna Baba kunze kwekupfurikidza neShoko. Kristu anomiririrwa nenhume dzake dzakasarudzwa uye neshoko radzinopa. Kutenda zvimwe kunoreva kuvenga Chokwadi nokutenda nhema. Jeremia anopa mhosva vaJudha vanovimba netembere, achivayeuchidza nezveShiro, apo paiva neAreka yaMwari kubva pakupinda muNyika yeChipikirwa.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Ngakho-ke ngiyakwenza kule ndlu ebizwe ngegama lami, enithembele kuyo, nakule ndawo engayinika nina noyihlo, njengoba ngenzile eShilo. Futhi ngiyakunilahla nisuke ebusweni bami, njengoba ngilahle bonke abafowenu, yebo, yonke inzalo ka-Efrayimi. Ngakho-ke ungabakhulekeli laba bantu, futhi ungabaphakamiseli ukukhala noma umkhuleko, futhi ungangincengeli; ngoba angiyikukuzwa. Jeremiya 7:14–16.
Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!
Eli mpuluki, na vanakomana vake vaviri vakaipa, Hofini na Finehasi, vanofananirana uye vanowirirana naKora, Dhatani naAbhiramu, nokubvumira kutsauka kukuru pakutenda kuchikura kusvikira nguva yenyasha yavharwa, uye vose vatatu vakafa pazuva rimwe chete, sezvakaitawo Kora, Dhatani naAbhiramu. Vose vanofa panguva yomurayiro weSvondo!
At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.
Pa9/11 kumukira kwa Kora, nokumukira kwa Eri, nokumukira kwavaJudha muuchapupu hwaJeremia, pamwe navakumuki va1888, vanoramba nokumukira shoko navatumwa venguva iyoyo. Nguva iyoyo inoguma pamurayiro weSvondo mushure memiedzo miviri. Muedzo wokutanga unobva pa9/11 kusvikira pana Chikunguru 18, 2020, uye muedzo wechipiri ndiko kusefa nokuiswa chisimbiso kunomiririrwa neshoko reKudanidzira kwapausiku. Kubva mukunatswa ikoko, Gidheoni navarume vake mazana matatu vanogadzirirwa kuridza hwamanda dzavo, uye vanoita saizvozvo apo Samueri anomutswa pamurayiro weSvondo, iyo nguva apo Areka inotorwa navaFiristia. Ipapo kereke inokunda inosimudzwa sechiratidzo.
That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.
Iro sikwalo line mfumu, Davide dzina lake, ndipo mprofita woimiriridwa ndi Ezekieli, ndi Samuele, pa kugonjetsedwa kwa Silo. Sikwalo lidzakhalanso ndi unsembe woimiriridwa ndi Yosefe. Nthawi ya kuyesedwa kwa lamulo la Sabata ndi pamene moto wa Mzimu Woyera uthiridwa popanda muyeso, monga woimiriridwa ndi chisindikizo chachisanu ndi chiwiri. Moto umenewo uwononga anthu odziwika amene anapanduka pamodzi ndi Kora, Datani, Abiramu, Eli, Hofini, Finehasi ndi opanduka a mu 1888.
That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!
Moto huo huo wa kumiminwa kwa Roho Mtakatifu ndio mandhari ya tamthilia ya kanisa mshindi. Kanisa linawakilishwa na mfalme Daudi, nabii Ezekieli na Yosefu kuhani. Hao watatu wamesimama katika moto unaowaangamiza wale watu 250 mashuhuri, kama vile moto wa Nebukadneza ulivyowaangamiza wale watu waliowatupa wale watatu mashujaa ndani ya tanuru ya moto. Kama kanisa mshindi, ulimwengu mzima unatazama wanapotupwa ndani ya tanuru ya moto, na ghafula, Mwana wa Mungu anaonekana pamoja na nabii, kuhani na mfalme wa makanisa—waliowakilishwa na Shadraki, Meshaki na Abednego. Watu wanne wenye umri wa miaka thelathini katika tanuru ya moto wakiwakilisha ukweli kwamba Uungu uliounganishwa na ubinadamu hautendi dhambi!
Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.
Kora, Datani na Abiramu, ambao pia ni Eli, Hofni na Finehasi, ni bandia ya kanisa lishindalo ambalo limeundwa na nabii, kuhani, na mfalme. Hao watatu ni watu 300 wa Gideoni, roho elfu tatu za Pentekoste, wahubiri 300 wa Wamileriti, chati mia tatu za mwaka 1843, ambao wana umri wa miaka thelathini wakati sheria ya Jumapili inafika na moto hushuka kutoka mbinguni. Kwa Eliya, moto ulikuwa wa kutofautisha kati ya manabii wa kweli na wa uongo. Moto unaoshuka katika Mambo ya Walawi siku ya “nane,” wakati Haruni anapoanza kuhudumu, huteketeza sadaka ya Haruni, ambayo ndiyo sadaka ya Malaki tatu, iliyo ya kupendeza kama katika miaka ya zamani. Moto huo huo huwaangamiza wale wanaotoa moto mgeni au wa kawaida, kama wanavyowakilishwa na Hofni na Finehasi, wana wa Haruni.
When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.
Wakati Mungu anapomthibitisha nabii wa kweli kupitia Eliya, au kuhani wa kweli kupitia Haruni, moto huleta mauti kwa manabii wa uongo wa Baali, ambao pia ni Hofni na Finehasi. Hofni na Finehasi ni wana wa Haruni; wao ni kizazi cha mwisho cha watu wa agano wanaotapikwa kutoka kinywani mwa Bwana katika sheria ya Jumapili.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Haya siyo maneno ya Dada White, bali ni maneno ya Bwana, naye mjumbe Wake amenipa hayo niwapatie ninyi. Mungu anawaita msiendelee tena kufanya kazi kwa madhumuni yanayopingana na Yeye. Mafundisho mengi yalitolewa kuhusu watu wanaodai kuwa Wakristo huku wakidhihirisha tabia za Shetani, wakizuia kwa roho, neno, na tendo maendeleo ya kweli, na kwa hakika wanaifuata njia ambamo Shetani anawaongoza. Katika ugumu wa mioyo yao wamejinyakulia mamlaka ambayo kwa vyovyote si yao, wala ambayo hawapaswi kuitumia. Asema Mwalimu mkuu, ‘Nitabomoa, nitabomoa, nitabomoa.’ Watu husema katika Battle Creek, ‘Hekalu la Bwana, hekalu la Bwana, sisi ndio,’ lakini wanatumia moto wa kawaida. Mioyo yao haijalainishwa wala kutiishwa na neema ya Mungu.” Manuscript Releases, juzuu ya 13, 222.
The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.
“Moto wakajairika” ndiwo wakashandiswa nomwanakomana waAroni pakutanga kwehupirisita. Nhamba “81” mucherechedzo wehupirisita, uye muna Revhitiko chitsauko 8, ndima 1, panoratidzwa mazuva manomwe okunatswa nokukumikidzwa kwomuprista. Nguo dzavo dzinobviswa dzotsiviwa nenguo dzoMuprista Mukuru wokudenga, sezvinoratidzwa muchiratidzo chaZakaria chaJoshua nomutumwa muchitsauko 3. Vaya 300 muna Zakaria vanomiririrwa se“varume vanoshamisa,” nokuti vaimiririra munhoroondo nguva iyo Mwari anobvisa zvakaipa zvavanhu Vake, unova mutemo weSvondo, apo kereke inoshandurwa kubva pakuva inorwira kuenda pakuva inokunda. Mushure memazuva manomwe okukumikidzwa, vakatanga kushumira pazuva rechisere.
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.
I mi no ken go ausait long dua bilong haus sel bilong bung inap long sevenpela de, inap long ol de bilong mekim yutupela i kamap holi i pinis; long wanem, insait long sevenpela de em bai mekim yutupela i kamap holi. Leviticus 8:33.
Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.
Usuku lwesishiyagalombili luwuphawu lwesishiyagalombili esivela kulesikhombisa, lokuguquka kweLawodikea kube yiFiladelfiya, kwemiphefumulo eyisishiyagalombili emkhunjini kaNowa, kosuku lwesishiyagalombili lokusokwa, kanye nosuku lwesishiyagalombili lokuvuka. Lolo suku ngumthetho weSonto, lapho kuphulukiswa inxeba elibulalayo lobupapa, ngakho-ke seluvusiwe luba yisishiyagalombili, esivela kulesikhombisa.
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.
Ndipo kunali pa tsiku lachisanu ndi chitatu, Mose anayitana Aroni ndi ana ake aamuna, ndi akulu a Israyeli. Levitiko 9:1.
On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.
Pa siku ya nane, makuhani walianza kuhudumu, lakini wana wa Aroni walitoa “moto wa kawaida.” Waadventista wanadai kwamba wao ni hekalu la Bwana, na Dada White alitambua dai hilo kuwa ni moto wa kawaida. Si kwamba ni uongo tu, bali pia ni moto wa kawaida, ukitofautishwa na moto mtakatifu. Moto mtakatifu ni ujumbe wa Kilio cha Usiku wa Manane, na moto wa kawaida ni ujumbe bandia wa amani na usalama, ambao utakuwa ujumbe wa mwisho kutangazwa na mbwa bubu waliokataa kubweka na kutoa ujumbe wa onyo. Katika sura ya tisa, Aroni anawasilisha sadaka, na moto unashuka kutoka mbinguni na kuteketeza sadaka. Kisha wanawe wawili waovu wanatoa moto wa kawaida, na moto wa Mungu unawateketeza.
And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.
Zvino Aroni akasimudzira ruoko rwake kuvanhu, akavaropafadza, akaburuka apedza kupa chipiriso chezvivi, nechipiriso chinopiswa, nezvipiriso zverugare. Mozisi naAroni vakapinda mutende rokusangana; vakazobuda, vakaropafadza vanhu; kubwinya kwaJehovha kukazviratidza kuvanhu vose. Ipapo moto ukabuda pamberi paJehovha, ukapedza pachiatari chipiriso chinopiswa namafuta; zvino vanhu vose vakati vachizviona, vakadanidzira, vakawira pasi nezviso zvavo. Nadabhi naAbhihu, vanakomana vaAroni, vakatora mumwe nomumwe mudziyo wake wezvinonhuhwira, vakaisa moto mauri, vakaisa zvinonhuhwira pamusoro pawo, vakapa pamberi paJehovha moto wokumwe, waakanga asina kuvarayira. Ipapo moto ukabuda kuna Jehovha, ukavapedza; vakafa pamberi paJehovha. Revhitiko 9:22–10:2.
The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.
Varume veBattle Creek ndivo Sanhedrini yemazuva ano inovimba nehurongwa hwekereke yavo kupfuura neshoko reChapupu Chakatendeka kuna Raodhikia. Chapupu Chakatendeka kuna Raodhikia ndiKristu, uye haamboshanduki; uye nguva dzose akashandisa varume vaakazvisarudzira kuti vape shoko kuvanhu vakanga vachiratidza unhu hwaRaodhikia. Hakuna chinhu chitsva pasi pezuva.
He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.
ཁོང་གིས་ལོ་བཞི་བཅུའི་རིང་ལ་དཀོན་མཆོག་གིས་རང་ཉིད་ཁོ་ནས་སློབ་སྦྱོང་བྱས་པའི་མོ་ཤེ་བདམས་པ་ཡིན། འདི་ནི་ཡེ་ཤུ་དང་ཁོང་གི་ཨ་ཕུ་ཡོ་ཧན་ཡང་དེ་བཞིན་དུ་སློབ་སྦྱོང་བྱས་པ་དང་མཚུངས་པ་ཡིན། ཁོང་གིས་མོ་ཤེ་དང་། ཀྲིས་ཏུ། ཡོ་ཧན་བཅས་ལ་དཔེ་མཚོན་བྱས་ཏེ། དེ་དག་ནི་སློབ་གསོའི་ལམ་ལུགས་ཡོད་པའི་ཕྱི་རོལ་ནས་སྦྱངས་པའི་མི་རྣམས་ཡིན། ན་ཟ་རེཏ་ནི་བདམས་ཟིན་པའི་མི་ཞིག་གི་མཚོན་རྟགས་ཤིག་ཏུ་མཚོན་ཞིང་། 1888 ལོའི་མི་ནི་ཨ་པོ་ལིས་ཀྱི་ངོ་ལོག་ནང་གསར་དུ་ཐོན་པའི་ཇོནས་དང་ཝག་གོ་ནར་ལྟ་བུ་ཡིན། ན་ཟ་རེཏ་ནི་བདམས་པའི་མི་ཞིག་ལ་འབོད་པ་དང་དམ་བཅའ་བྱེད་པའི་མཚོན་དོན་ཡིན། འོན་ཀྱང་བདམས་པའི་མི་དེ་ནི་མཐོང་ཆུང་བྱས་པའི་གྲོང་ཁྱེར་ཞིག་གི་མི་སེར་ཞིག་ཡིན།
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.
Natanael akati kwaari, Chinhu chipi nechipi chakanaka chingabuda muNazareta here? Firipi akati kwaari, Uya uone. Johane 1:46.
The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.
Indimi dzokugugudza dzaIsaya 28 dzinomirira avo vakabva kuNazareta. Mushure mekugadzwa zviri pamutemo kweshoko raMiller muna 1831, shoko iroro rakapiwa simba nokuzadzikiswa kwechiporofita chenhamo yechipiri, zvichifananidzira kuzadzikiswa kwechiporofita chenhamo yechitatu pa9/11. Tichakurukura chiporofita chechitatu chaMesiya muchinyorwa chinotevera.
“Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’
“Usiku watatu kabla ya ofisi ya Review kuteketea kwa moto, nilikuwa katika maumivu makali ambayo maneno hayawezi kuyaeleza. Sikuweza kulala. Nilienda huku na huku chumbani, nikimwomba Mungu awarehemu watu Wake. Kisha nikaonekana kuwa katika ofisi ya Review pamoja na wale wanaosimamia taasisi hiyo. Nilikuwa nikijaribu kusema nao na hivyo kuwasaidia. Mmoja mwenye mamlaka akasimama na kusema, ‘Ninyi mwasema, Hekalu la Bwana, Hekalu la Bwana ndilo tulilo; kwa hiyo, tuna mamlaka ya kufanya jambo hili na jambo lile na jambo lingine. Lakini neno la Mungu linakataza mambo mengi mnayopendekeza kufanya.’ Katika ujio Wake wa kwanza, Kristo alilisafisha Hekalu. Kabla ya ujio Wake wa pili atalishafisha tena hekalu. Alikuwako hapo akilisafisha hekalu. Kwa nini? Kwa sababu kazi ya kibiashara ilikuwa imeingizwa humo, na Mungu alikuwa amesahauliwa. Kwa haraka huku na haraka kule na haraka mahali pengine, hapakuwa na wakati wa kuifikiria mbingu. Kanuni za sheria ya Mungu ziliwekwa wazi, nami nikasikia swali likiulizwa, ‘Ni kiasi gani cha sheria ambacho mmekitii?’ Ndipo neno likanenwa, ‘Mungu ataliosha na kulitakasa hekalu Lake katika kutokuridhika Kwake.’”
“In the visions of the night I saw a sword of fire hung out over Battle Creek.
“Mu zviratidzo zvehusiku ndakaona munondo womoto wakaturikwa pamusoro peBattle Creek.
“Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.
“හිතවතුනි, දෙවියන්වහන්සේ අප සමඟ ගැඹුරු අර්ථයෙන් කටයුතු කරමින් සිටියි. මේ දහනයන් තුළ දී ඇති අනතුරු ඇඟවීම්වලින් පසුවද, අපගේ ජනතාවගේ නායකයන් අතීතයේ කළ පරිදිම තමන්ම උසස් කරගනිමින් ඉදිරියටම යන්නේ නම්, දෙවියන්වහන්සේ ඊළඟට දේහයන්ම ගනු ඇතැයි මම ඔබට කියන්නෙමි. උන්වහන්සේ ජීවමානව සිටින බවට තිබෙන නිශ්චිතභාවයෙන්ම, ඔවුන්ට කිසිසේත්ම නොතේරුම් ගත නොහැකි නොවන භාෂාවකින් උන්වහන්සේ ඔවුන් සමඟ කතා කරනු ඇත.”
“God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.
“Mwari ari kutitarira kuti aone kana tichizozvininipisa pamberi Pake sevana vaduku. Ndiri kutaura mashoko aya zvino kuti tigone kuuya kwaAri mukuzvininipisa nokupfidza, uye tigoziva zvaanoda kwatiri.” Publishing Ministry, 170, 171.
“The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.
“Meageji ya wakati huu siyo, ‘Hekalu la Bwana, hekalu la Bwana, hekalu la Bwana ndilo tulilo sisi.’ Ni nani ambao Bwana huwapokea kuwa vyombo vya heshima?—Ni wale wanaoshirikiana na Kristo; wale walioliamini kweli, wanaoiishi kweli, wanaoitangaza kweli katika pande zake zote.” Review and Herald, Oktoba 22, 1903.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Aya haasi mashoko aHanzvadzi White, asi mashoko aIshe, uye mutumwa wavo akaapa kwandiri kuti ndiakupai. Mwari anokudanai kuti murege kushandazve muchipikisana navo. Murayiridzo wakawanda wakapiwa pamusoro pevanhu vanoti maKristu asi vachiratidza hunhu hwaSatani, vachidzivisa mumweya, mushoko, nomuchiito kufambira mberi kwechokwadi, uye zvirokwazvo vari kutevera nzira iyo Satani ari kuvatungamirira mairi. Mukuomarara kwemwoyo yavo vakabata masimba asiri avo nenzira ipi zvayo, uye avasingafaniri kushandisa. Mudzidzisi mukuru anoti, ‘Ndichapidigura, ndichapidigura, ndichapidigura.’ Vanhu vanotaura muBattle Creek vachiti, ‘Temberi yaShe, temberi yaShe, ndidzo zvatiri’ asi vari kushandisa moto wakajairika. Mwoyo yavo haina kunyoroveswa nokunyaradzwa nenyasha dzaMwari.” Manuscript Releases, vhoriyamu 13, 222.