Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Petro alikuwa, kwa ishara, kule Kaisaria Filipi saa ya tatu, akiwa njiani kuelekea Kaisaria Maritima na saa ya tisa. Kulingana na Mathayo na Marko, siku sita baadaye, Petro, Yakobo na Yohana walikuwa kwenye Mlima wa Kugeuka Sura. Luka asema siku nane, kati ya Paniamu na Mlima. Toka malango ya kuzimu, kule Kaisaria Filipi, hata mauti ya msalaba, pamoja na kituo njiani kwenye Mlima wa Kugeuka Sura. Hatua tatu kutoka Paniamu hadi sheria ya Jumapili. Kaisaria mwanzo, Mlima katikati, na Kaisaria mwisho. Kuzimu mwanzo, mauti mwisho, pamoja na utukufu wa Mungu katikati. Uasi wa alfa unaowakilishwa na malango ya kuzimu na uasi wa omega unaowakilishwa na mauti ya Mwana wa Mungu.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Kaisaria Filipi ndiyo msingi, kwa maana hapo ndipo Kristo alilitambulisha Mwamba ambao juu yake angejenga Kanisa lake. Mlima wa Kubadilika Sura ni hatua ya pili, ambamo hekalu linakamilishwa na jiwe la kilele linawekwa. Hatua ya tatu ya hukumu msalabani ilifuatia baada ya hayo.

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

Zvino akati kwavari, Zvirokwazvo ndinoti kwamuri, varipo vamwe veavo vamire pano, vasingazorangi rufu kusvikira vaona ushe hwaMwari huchiuya nesimba. Zvino shure kwamazuva matanhatu Jesu akatora Petro, naJakobho, naJohani, akaenda navo pagomo refu vari vega; akashandurwa chimiro pamberi pavo. Nguo dzake dzikapenya, dzikachena zvikuru sechando; zvokuti hakuna muwachi panyika angadzichenesa saizvozvo. Zvino kwavari kwakaonekwa Eria pamwe naMozisi; vakanga vachitaurirana naJesu.

And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

Tuko ono Petro akapindula, akati kuli Yesu, Mfumwetu, cawama kuli ifwe ukuba pano; lekeni twakule amatente yatatu: limo lyenu, limo lya Mose, kabili limo lya Eliya.

For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

Nokuti ng’aleke ico angayogera; kubanga baali batidde nnyo. Awo ekire ne kibasiikiriza: n’eddoboozi ne liva mu kire nga lyogera nti, Ono ye Mwana wange omwagalwa: mumuwulire. Amangu ago, bwe baatunuulira enjuyi zonna, ne bataddayo kulaba muntu mulala yenna, wabula Yesu yekka nga ali nabo. Awo bwe baali bakka okuva ku lusozi, n’abalagira baleme okubuulira muntu yenna ebyo bye baali balabye, okutuusa Omwana w’omuntu lw’alizuukira mu bafu. Ne bakwata ekigambo ekyo munda mu bo, nga beebuuza bokka na bokka okuzuukira mu bafu kye kitegeeza. Makko 9:1–10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

Pagomo, Petro anopa kuti avakire Mozisi, Kristu, naEria tabhenakeri.

“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

“Moses akapfuura nomurufu, asi Mikaeri akaburuka akamupa upenyu muviri wake usati waona kuora. Satani akaedza kubata muviri, achiuudza kuti ndewake; asi Mikaeri akamutsa Mosesi akamuendesa kudenga. Satani akanyunyuta zvikuru pamusoro paMwari, achimumhan’arira kuti haana kururama pakubvumira kuti chaakanga abata chipambwe kubva kwaari; asi Kristu haana kutsiura muvengi Wake, kunyange zvazvo kwakanga kuri kubudikidza nokumuedza kwake kuti muranda waMwari akanga awira pasi. Nomwoyo munyoro akamuisa kuna Baba Vake, achiti, ‘Ishe ngaakutsiure.’”

“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

“Yesu akanga audza vadzidzi Vake kuti pakati pevamwe vakanga vamire naye paiva navamwe vaisazovira rufu kusvikira vaona ushe hwaMwari huchiuya nesimba. Pakushandurwa kwechimiro, chipikirwa ichi chakazadziswa. Chiso chaYesu ipapo chakashandurwa chikapenya sezuva. Zvipfeko zvake zvakanga zvakachena zvichipenya. Mozisi akanga aripo kuti amiririre avo vachamutswa kubva kuvakafa pakuuya kwechipiri kwaYesu. Uye Eria, uyo akatorwa asina kuona rufu, akamiririra avo vachashandurwa kuva vasingafi pakuuya kwechipiri kwaKristu, uye vachatorwa kuenda kudenga vasina kuona rufu. Vadzidzi vakaona vachishamisika nokutya ukuru hunokudzwa hwaYesu negore rakavavhara, uye vakanzwa inzwi raMwari muhukuru hunotyisa, richiti, ‘Uyu ndiye Mwanakomana Wangu anodikanwa; munzwei.’” Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

PaGomo reKushanduka kunoratidza matabhenakeri matatu. Tabhenakeri yaMozisi pakutanga kwaIsraeri yekare, tabhenakeri yaKristu sezvinomiririrwa nokuvapo kwake munyama, uye tabhenakeri iri ivo zana namakumi mana nezvina zvamazana avanhu, sezvinomiririrwa naEria. Vaya zana namakumi mana nezvina zvamazana avanhu ndivo vasingazoraviri rufu kusvikira vaona Kuuya kweChipiri kwaKristu. Gomo iri riri kuratidza panzvimbo panorovererwa chisimbiso pane vaya zana namakumi mana nezvina zvamazana avanhu.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

Hema ya wale mia moja na arobaini na nne elfu huinuliwa katika Sikukuu ya Vibanda ya mfano halisi. Mlima hutambulisha wale wasioionja mauti, na huweka mbele mashahidi watatu kwamba, wanapouona utukufu wa Mungu mlimani, hiyo ndiyo Sikukuu ya Vibanda ya mfano halisi.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

Dzinomutswa savha tabhenakeri yaEriya, iyo yakatanga kumiswa muna 2023, apo vose Mozisi naEriya vakamutswa. Kutanga hwaro hwakaiswa, ndihwo chete hwaro hunogona kuiswa, uye hwaro ihwohwo ndiKristu, dombo repakona nedombo rehwaro. Ipapo dombo rokupedzisira rinoiswa, rinomirira kuisirwa chisimbiso kwezana namakumi mana nezvina zvuru, sezvakaratidzwa paGomo reKushanduka Kwechimiro. Pagomo iro Petro, Jakobho naJohani vanomirira avo vasingaraviri rufu zvachose. Petro akazonyora kuti umambo hwavaprista ndevaya vakaravira kuti Ishe akanaka, uye vaiva imba yomweya. Vakaravira upenyu, naizvozvo havaraviri rufu.

If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

Kana zvamazvirokwazvo makaravira kuti Ishe vane nyasha. Kwamuri, muchiuya kwaari, sedombo benyu, rakarambwa zvirokwazvo navanhu, asi rakasanangurwa naMwari, uye rinokosha, nemiwo, samabwe mapenyu, muri kuvakwa imba yomweya, upristi hutsvene, kuti mupire zvibayiro zvomweya, zvinogamuchirwa naMwari kubudikidza naJesu Kristu. Naizvozvowo zvakanyorwa muRugwaro zvichinzi, Tarirai, ndinoisa muZiyoni ibwe guru repakona, rakasanangurwa, rinokosha; uye uyo anotenda kwaari haangatongonyadziswi. 1 Petro 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Izwi rakashandurwa richinzi “vakakanganiswa” rinoreva “kunyadziswa.” Vakasara vanomiririrwa naPetro, uye mufaro wavo unopikisaniswa newevaya vakaramba shoko remvura yokupedzisira. Kiyi yevane zana nemakumi mana nezvina zvuru, nokuti Petro akapiwa “makiyi” ehumambo, i“dombo guru rapakona” rakaiswa muSioni. Dombo iroro rinoshamisa pamberi pameso avakarurama, uye idombo rokugumbusa kune zvidhakwa zvaEfuremu.

The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

Liwe lelo abakhi abalalayo selibe yinhloko yengonsi. Lokhu kwenziwe nguJehova; kuyamangalisa emehlweni ethu. AmaHubo 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Yesu alizungumzia mistari hii katika hitimisho la mfano wa shamba la mizabibu.

Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

Jesu akati kwavari, Hamuna kutongorava here mumagwaro muchinzi, Ibwe rakarambwa navavaki, ndiro rava musoro wekona; izvi zvakaitwa naShe, uye zvinoshamisa pamberi pameso edu? Naizvozvo ndinoti kwamuri, ushe hwaMwari huchatorwa kwamuri, hugopiwa rudzi runobereka zvibereko zvarwo. Uye ani naani anowira pamusoro peibwe iri achaputswa; asi ani naani richawira pamusoro pake, richamukuya kusvikira ava upfu. Zvino vaprista vakuru navaFarisi, vakati vanzwa mifananidzo yake, vakaziva kuti waitaura pamusoro pavo. Asi vakati vachitsvaka kumubata, vakatya chaunga, nokuti chaingomutora somuporofita. Mateo 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Aliyense anogamuchira shoko renheyo achaputswa, nokuti Dombo ndiKristu, uye basa revhangeri nderekuzvininipisa munhu kusvika kuguruva.

“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.” Manuscript Releases, volume 20, 117.

“Kulungamiska ndi chikhulupiriro n’chiyani? Ndi ntchito ya Mulungu yotsitsa ulemerero wa munthu kufumbi, ndi kuchitira munthu chimene alibe mphamvu yodzichitira yekha. Anthu akazindikira kusakhala kanthu kwawo, amakonzekera kuvekedwa chilungamo cha Khristu. Akayamba kutamanda ndi kukweza Mulungu tsiku lonse, pamenepo, mwa kupenyerera, akusandulika kukhala m’chifanizo chomwecho. Kubadwanso kwatsopano n’chiyani? Ndi kuwululira munthu chimene chikhalidwe chake chenicheni chili, kuti mwa iye yekha alibe phindu.” Manuscript Releases, volume 20, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Ani naani anaramba ibwe rwe nheyo anoparadzwa, sezvakaitika kuna Israeri yekare mukuzadziswa kwekushandisa kwakaita Jesu mufananidzo wemunda wemizambiringa. VaJudha vakaramba Kristu, uye vakarambawo Mozisi, nokuti dai vakanga vakatenda Mozisi, vangadai vakatendawo Kristu. Vakaramba murayiro waMwari, vachidzidzisa semudzidziso mirayiro yavanhu. Kristu, Mozisi, noMurayiro, zvose zviratidzo zvenheyo, uye Kristu ndiye oga nheyo inogona kuiswa; asi Kristu senheyo anomiririrwa nezviratidzo zvizhinji. Mozisi noMurayiro zvose mifananidzo yechokwadi ichi. Kristu ndiye oga nheyo, asi izvi zvinongoreva kuti dzimwe nheyo dziri muShoko rake rechiporofita zviratidzo bedzi zvechimwe chikamu chehunhu hwake.

For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

Ngokuba akukho namnye umntu unako ukubeka elinye isiseko, ngaphandle kweso sele sibekiwe, esinguYesu Kristu. 1 Korinte 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Yesu ndi Mawu, ndipo motero malamulo amene ali m’Mawu Ake amaimira Iyeyekha. N’chifukwa chake Mlongo White analemba kuti Malamulo Khumi ndi chithunzithunzi cha khalidwe la Khristu. Iye ndi Woyamba ndi Wotsiriza, ndipo akamayimiridwa m’njira imeneyi zimasonyeza kuti Khristu nthawi zonse amaonetsa mapeto a chinthu pamodzi ndi chiyambi cha chinthu. Monga Mawu, Iye alinso “Choonadi,” ndipo choonadi ndi chimango cha uneneri. Iye ndi Mkango wa fuko la Yuda pamene asindikiza ndi kutsegula chisindikizo cha Mawu Ake. Iye alinso mwala wa pangodya umene umakhala mwala wa pamwamba. Mwala wa pangodya ndi chithunzi chabe cha Iye monga maziko, kapena chilembo choyamba cha liwu la Chihebri loti “choonadi.” Mwala wa pamwamba ndi ntchito yomaliza ya ulemerero pa kachisi, ndipo ukagwirizanitsidwa ndi chimango cha choonadi, mwala wa pamwamba uli ndi mphamvu yoposa mwala wa pangodya ka makumi awiri ndi awiri. Chodabwitsa pamaso pa iwo amene alaŵa kuti Ambuye ndi wabwino, n’chakuti mfundo za chimango cha choonadi zikagwirizana ndi mwala wa pangodya ndi mwala wa pamwamba, zimazindikiritsa chimodzi mwa mafungulo a uneneri amene anapatsidwa kwa Petro.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Alfa, iyo iri tsamba yokutanga, ndeimwe; asi Omega, tsamba yokupedzisira, ndeye makumi maviri nemaviri. Zvishongo zvaMiller zvinopenya sezuva, asi apo murume ane bhurasho revhu akaunganidza zvishongo izvozvo, zvakava zvakapenya kakapetwa kagumi. Kuziva kuti magumo omutsara wechiporofita akafanana nokutanga kwomitsara yechiporofita, asi aine simba rinopfuura, “zvinoshamisa.” Ichi chinhu chiri muchimiro chaKristu; ndicho chimwe chezvikiyi zvakapiwa Petro kuti asunge vane zviuru zana namakumi mana nezvina.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“Nyumba ya kiroho” ya Petro ni sanduku la ndoto ya William Miller, na pia ni ghala la zaka na sadaka la Malaki. Madirisha ya mbingu yanapofunguliwa, kundi moja hutupwa nje ya chumba, na kundi jingine hutupwa ndani ya sanduku na kuvikwa mavazi meupe ya kitani ya kanisa la Mungu lenye ushindi.

“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

“Ne vakatāura e matanalevu sa yalataka na lewe ni Juta ni ra na talairawarawa ki na lawa ni Kalou. Ia ni sa cegu vakalailai na kaukauwa ni nodra veiliutaki o Esela kei Niemaia, sa lewe vuqa era vuki tani mai vua na Turaga. Sa lesu tale ki Perisia o Niemaia. Ena nona yali mai Jerusalemi, sa curu vakamalua yani na ca ka vakarerei ni na vakacacana na matanitu. Era sega walega ni kune itikotiko na dauqaravi matakau ena loma ni koro, ia era vakadukadukalitaka talega ena nodra tiko ga na yasana tabu sara ni vale ni soro. Ena vuku ni veiwatini vata kei ira tani, sa tauyavutaki kina e dua na veitokani ena kedrau maliwa o Eliasipi na bete levu kei Topaia na Amonaiti, na meca kaukauwa kei Isireli. Ena vuku ni veidinadinati tawasavasava oqo, sa vakatara kina o Eliasipi me vakayagataki tiko o Topaia e dua na rumu e semati ki na vale ni soro, na rumu ka sa dau vakayagataki eliu me lolosi kina na katini kei na isolisoli ni tamata.”

“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

“Nokuda kwehutsinye nokunyengera kwavaAmoni navaMoabhi kuna Isiraeri, Mwari akanga azivisa kubudikidza naMozisi kuti vaifanira kuvharirwa kunze nokusingaperi paungano yavanhu Vake. Ona Dheuteronomio 23:3–6. Vachizvidza shoko iri, muprista mukuru akanga arasa kunze zvipiriso zvakanga zvakachengetwa mukamuri yeimba yaMwari, kuti agadzirire nzvimbo mumiriri uyu worudzi rwakanga rwarambidzwa. Hakuna kumwe kuzvidza Mwari kukuru kwaigona kuratidzwa kupfuura kupa nyasha yakadai kumuvengi uyu waMwari nechokwadi Chake.”

“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

“Paakadzoka kubva kuPersia, Nehemiya akaziva nezvekuzvidza kutsvene uku kwakaitwa noushingi, akabva atora matanho nokukurumidza kuti adzinge akanga apinda asina mvumo. ‘Ndakarwadziwa zvikuru,’ anodaro; ‘naizvozvo ndakakandira kunze zvinhu zvose zvomumba maTobhiya zvichibva mukamuri. Ipapo ndakarayira, vakachenesa makamuri; ndokudzosera imomo midziyo yeimba yaMwari, pamwe chete nechipo chezvokudya nezvinonhuhwira zvemura.’”

“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

“Hekalu halikuwango chili chawuruke basi, lakini pia sadaka zikatumiwa vibaya. Jambo hili lilikuwa limeelekea kupunguza ukarimu wa watu. Walikuwa wamepoteza bidii yao na uchaji wa moyo, nao wakawa na kusita kulipa zaka zao. Hazina za nyumba ya Bwana zilikuwa zimejazwa kidogo; waimbaji wengi na wengine walioajiriwa katika huduma ya hekaluni, kwa kuwa hawakupokea msaada wa kutosha, walikuwa wameiacha kazi ya Mungu ili kwenda kufanya kazi mahali pengine.

“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

“Nehemiya akatanga kushanda kugadzirisa kushungurudzwa uku. Akaunganidza pamwe chete avo vakanga vasiya basa reimba yaJehovha, ‘akavadzosera panzvimbo yavo.’ Izvi zvakakurudzira vanhu kuti vave nechivimbo, uye vaJudha vose vakauya ne‘chegumi chezviyo newaini itsva namafuta.’ Varume ‘vaiverengwa sevakatendeka’ vakaitwa ‘vachengeti pamusoro peimba dzokuchengetera pfuma,’ uye ‘basa ravo rakanga riri rokugovera hama dzavo.’” Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Apo Nehemiya “paakadzingira kunze Tobhiya,” aifananidzira mberi Kristu achidzinga vatengesi vemari kubva mutemberi imwe cheteyo. Haisati iri temberi bedzi, asi kamuri chaimo mutemberi maichengeterwa chegumi. Apo Eriakimu weFiraderifia akatsiva Shebhina weRaodhikia, Shebhina ndiye aiva mubati wepfuma akakandirwa kumunda uri kure.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

Na izi nkhali yeHosi Xikwembu xa mavandla: Famba, u ya eka muvangi loyi wa timali, eka Shebina, loyi a langutelaka yindlu, u ku: U ni yini laha? naswona u ni mani laha, leswi u tisandzelaka sirha ra wena laha, kukotisa loyi a tisandzelaka sirha ehenhla, ni loyi a titsemelaka vutshamo bya yena eribyeni? Waswivo, HOSI Xikwembu xi ta ku khoma xi ku yisa ekule hi matimba, naswona hakunene xi ta ku funengeta. Xi ta ku rhendzelekisa, xi ku hoxa kukota bolo etikweni lerikulu; kwalaho u ta fela kona, naswona kwalaho makalichi ya ku vangama ka wena ma ta va tingana ta yindlu ya n’wini wa wena. Kutani ndzi ta ku susa exikhundleni xa wena, naswona u ta kokiwa ehansi exikarhi ka xiyimo xa wena.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

Zvino zvichaitika nezuva iro, kuti ndichadana muranda wangu Eriakimi mwanakomana waHirikia; uye ndichamupfekedza nguvo yako, ndimusimbise nebhanhire rako, uye ndichaisa ushe hwako muruoko rwake; iye achava baba kuvagari veJerusarema, nokumba yaJudha. Uye kiyi yeimba yaDhavhidhi ndichaiisa pafudzi rake; saizvozvo iye achazarura, uye hapana achavhara; uye achavhara, uye hapana achazarura.

And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

Uye ndichamuroverera sembambo panzvimbo yakasimba; uye achava chigaro choushe chine kubwinya kuimba yababa vake. Uye vachaturika paari kubwinya kwose kweimba yababa vake, vana navazukuru, nemidziyo yose miduku, kubva kumidziyo yendiro dzokunwira kusvikira kumidziyo yose yezvirongo zvikuru. Nezuva iro, ndizvo zvinotaura Jehovha wehondo, mbambo yakarovererwa panzvimbo yakasimba ichabviswa, uye ichatemwa pasi, ikawira; nomutoro wakanga uri pamusoro payo uchagurwa, nokuti Jehovha ndiye akazvitaura. Isaya 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

Pa zuva iro Sebhna benzi weRaodhikia anokandwa kunze, Eriakimu anopiwa hutongi hwekereke inokunda. Apo Kristu anonatsa temberi yezviuru zvine zana namakumi mana nezvina, kubva mumarara akanga afukidza zvishongo zvinokosha, anoratidza kuti aizofukidza avo vanomiririrwa naSebhna. Mahwindo okudenga asati azarurwa, zvishongo zvakanga zvakafukidzwa nemarara, uye kana marara akandwa kunze, marara acho anobva afukidzwa nenyadzi. Chiroto chaWilliam Miller chiri kuratidza kusimbiswa kwezviuru zvine zana namakumi mana nezvina.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Bogisi, ndiyo ghala ya Malaki, nyumba ya kiroho ya Petro, na hema ya Eliya ambayo Petro alitamani kuijenga. Mtu mwenye brashi ya kufagia mavumbi anaonyesha kutiwa muhuri kwa wale laki moja na arobaini na nne, anapotupa vito ndani ya kisanduku. Malaki anatambulisha jaribu linalothibitisha kwamba watu wa Mungu wamemrudia kweli kweli.

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

Ipapo avo vakanga vachitya Jehovha vakataurirana kazhinji mumwe nomumwe nomumwe; Jehovha akateerera, akanzwa, uye bhuku rokurangarira rikanyorwa pamberi pake pamusoro pavo vaitya Jehovha, navo vaifunga pamusoro pezita rake. Uye vachava vangu, ndizvo zvinotaura Jehovha wehondo, pazuva randichaita pfuma yangu inokosha; uye ndichavanzwira tsitsi, somunhu anonzwira tsitsi mwanakomana wake amene anomushumira. Ipapo muchadzoka, mugosiyanisa pakati pomururami nowakaipa, pakati poanoshumira Mwari noasingamushumiri. Maraki 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Kuponeswa ishoko rinokosha mundima iyi, nokuti Mwari anodana vanhu Vake kuti vadzokere kwaAri; asiwo anopikisa vanhu ivavo kuti vamuedze nokudzosazve chegumi nezvipo; uye kunewo nguva apo vakarurama “vachadzoka,” uye pakuita kudaro, “vachanzwisisa” kusiyana kuri pakati pevakachenjera nemapenzi. Avo vaitya Jehovha, uye vaifungisisa pamusoro pezita Rake, ndivo vanofanira kuva mureza wevane zana nemakumi mana nezvina zvuru.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Ukuyesaba iNkosi kuyisivivinyo sokuqala, ngakho-ke lapho ivesi leshumi nesithupha lithi, “khona-ke” labo ababesaba iNkosi, libhekisela emuva ekulandisweni kwesiprofetho.

Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

“Mashoko enyu akanga akaoma pamusoro pangu,” ndizvo zvinotaura Jehovha. “Asi imi munoti, ‘Tataurei zvikuru seiko tichikupikisai?’ Maiti, ‘Hazvina maturo kushumira Mwari; uye zvinotibatsirei kuti takachengeta zvaakatirayira, uye kuti takafamba takasuwa pamberi paJehovha wehondo? Uye zvino tinoti vanozvikudza ndivo vakaropafadzwa; hongu, vanoita zvakaipa ndivo vanosimudzirwa; hongu, vanoedza Mwari vanotoponeswa.’” Maraki 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Maraki anoti, “uye zvino tinoti vanozvikudza vane mufaro.” Zvidhakwa zveEfuraimu zvinonzi “korona yokuzvikudza,” uye zvinofara kana zvichifunga kuti Mozisi naEria, vaporofita vaviri vaivashungurudza, vakanga vafa. Vakafara zvikuru zvokuti vakatumirana zvipo.

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

Zvitunha zva vona leswi feke swi ta etlela egondzweni ra muti lowukulu, lowu hi tlhelo ra moya wu vitaniwaka Sodoma na Egipta, laha na yena Hosi ya hina a vambiweke kona. Kutani lava humaka exikarhi ka matiko ni tinxaka ni tindzimi ni vamatiko va ta vona zvitunha zva vona leswi feke ku ringana masiku manharu ni hafu, naswona a va nge pfumeli leswaku zvitunha zva vona leswi feke swi lahliwa emasirheni. Kutani lava akaka emisaveni va ta tsaka hikwalaho ka vona, va hlalela, naswona va ta rhumelana tinyiko; hikuva vaprofeta lava vambirhi a va xanisile lava akaka emisaveni. Nhlavutelo 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Vanodada vanofara kubva musi wa18 Chikunguru 2020 vachipfuurira kusvika muna 2023. Pana 18 Chikunguru 2020 shoko rakanga riri “rakaomarara” richipikisa “Jehovha.” Pana 18 Chikunguru 2020 hatina kuziva kuti takanga tataura zvakaipisisa sei tichipikisa Mwari neShoko Rake. Takapinda munguva yokumirira takasuwa, sezvinomiririrwa nokuchema kunoti, “Hazvina maturo kushumira Mwari; uye zvinotibatsireiko kuti takachengeta zvakarairwa naye, uye kuti takafamba tichichema pamberi paJehovha wehondo?” Izvi zvinofambirana nokuchema kwaJeremiya, paanoratidza kuodzwa mwoyo kwokutanga.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

Ndzi nga tshamanga exikarhi ka ntshungu wa vahlekuri, naswona a ndzi tsakanga; ndzi tshamile ndzi ri ndzexe hikwalaho ka voko ra wena, hikuva u ndzi tele hi ku kariha. Hikwalaho ka yini ku vava ka mina ku tshama hilaha ku nga heriki, ni xilonda xa mina xi nga horiki, lexi alaka ku horisiwa? Xana u ta va eka mina hi ku helela ku fana ni muhembi, ni ku fana ni mati lama tsandzekaka? Yeremiya 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Amagama yacu ayenesibindi ngokubikezela kukaJulayi 18, 2020, futhi ngaleso sikhathi sasingakazi ukuthi sasiwuvukele kabi kangakanani. Ekudumazekeni isikhathi sokulibala sase siqalile, kuyilapho elinye iqembu lalilila kanti elinye iqembu lijabula. Kuleso simo uMalaki uthi:

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

Ipapo avo vaitya Ishe vakataurirana kazhinji; uye Ishe akateerera, akanzwa izvozvo; bhuku rechirangaridzo rikanyorwa pamberi pake nokuda kwavaya vaitya Ishe, navaya vaifunga nezvezita rake. Uye vachava vangu, ndizvo zvinotaura Jehovha wehondo, pazuva randichaunganidza fuma yangu inokosha; uye ndichavanzwira tsitsi, sezvinoita munhu anonzwira tsitsi mwanakomana wake amene anomushandira.

Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

ደግሞም ትመለሳላችሁ፥ ጻድቁንና ክፉውን፥ እግዚአብሔርን የሚያገለግልንና የማያገለግለውን ትለያላችሁ። ሚልክያስ 3፥16–18።

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

Muna 2024, muedzo wehwaro wakamirwa nokutya Jehovha wakasvika. Mumariri omuedzo iwoyo makaratidzwa mapoka maviri, uye boka raiumba mapoka iwayo maviri rakanga richigara richitaurirana nguva zhinji pamisangano yeZoom yenguva dzose, mukati mamazuva matatu nehafu. Jehovha akateerera kukurukurirana kwavo. Boka rakatya Jehovha rakafunga pamusoro pezita rake; Palmoni, Shumba yorudzi rwaJudha, Arufa naOmega, Chokwadi, Shoko, Muongorori Wemitauro Anoshamisa, ibwe repakona neibwe rokumusoro, Gwayana, Mupristi Mukuru Wokudenga, Tembere, Dombo. Avo vakapinda mubhuku iroro vanofanira kuva zvishongo zvekorona zvinomirira mureza woumambo hwokubwinya. Kana aunganidza zvishongo izvozvo, ipapo vanodzoka, vagosiyanisa pakati pavakarurama navakaipa. Kana akakandira zvishongo mubhokisi rezvishongo, ndipo pazvinozivikanwa kuti ndiani benzi uye ndiani akachenjera.

Malachi records:

मलाकीले अभिलेख गर्छन्:

Return unto me, and I will return unto you,

Ndzi tlheleleni, kutani na mina ndzi ta tlhelela eka n’wina,

But ye said, Wherein shall we return?

Asi imi makatibvunza muchiti, Tichadzoka sei?

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

“Uya nezvegumi zvose mudura, kuti mukati meimba yangu muve nezvokudya; zvino ndiedzei henyu pachinhu ichi,” ndizvo zvinotaura Jehovha wehondo, “kana ndisingazokuzarurirai mawindo okudenga, ndokudururirai chikomborero kusvikira pasisina nzvimbo yakaringana yokuchigamuchira.”

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Imba yekuchengetera ndiyo bhokisi, uye chegumi mhandara dzakachenjera. Imba yekuchengetera iShoko raMwari rakaiswa muchimiro chitsva chechokwadi. Zvishongo zvinokandirwa mubhokisi iroro ichokwadi dzine hukama neshoko reKuchema kwePakati pousiku. Chegumi chaichengetwa muimba yakatsaurwa mutemberi, sezvinoratidzwa mukucheneswa kwakaitwa naNehemia. Bhokisi neimba yekuchengetera, kana kuti imba yomweya yaPetro, zvinomirira temberi yaMwari, uye zvishongo zvinomirira matemberi avanhu vakabatanidzwa noUmwari munzvimbo yakavanzika yoWokumusoro-soro. Nhume dzavanhu hadzigoni kuparadzaniswa neshoko roUmwari. Zvishongo zvacho zvose zviri zviviri nhume dzaMwari, uye ndizvowo shoko ravanoparidza. Kufemerwa kunowanzobatanidza shoko nenhume yacho pamwe chete.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

“Mwari akadaidza kereke Yake muzuva rino, sezvaakadana Isiraeri yekare, kuti imire sechiedza panyika. Nebadza rine simba rechokwadi, iro mashoko engirozi yokutanga, yechipiri, neyechitatu, Akavaparadzanisa nemachechi uye nenyika kuti avaswededze kwaAri muuyanzvi hutsvene. Akavaita vachengeti vomurairo Wake uye akavapa zvokwadi huru dzouprofita dzenguva ino. Sezvakanga zvakaiswa kuna Isiraeri yekare zvirevo zvitsvene, izvi chivimbo chitsvene chinofanira kuziviswa kunyika. Ngirozi nhatu dzaZvakazarurwa 14 dzinomirira vanhu vanogamuchira chiedza chemashoko aMwari uye vanobuda sevamiriri Vake kuzoridza yambiro munyika yose, kubva kumugumo wayo kusvikira kune mumwe mugumo. Kristu anozivisa kuvateveri Vake achiti: ‘Imi muri chiedza chenyika.’ Kumweya mumwe nomumwe anogamuchira Jesu, muchinjikwa weKarivhari unotaura uchiti: ‘Tarirai kukosha kwomweya: “Endai munyika yose, muparidze evhangeri kuzvisikwa zvose.’” Hapana chinofanira kutenderwa kutadzisa basa iri. Ndiro basa rinokosha kupfuura mamwe ose renguva ino; rinofanira kusvika kure sezvakaita nokusingaperi. Rudo rwakaratidzwa naJesu kumweya yavanhu muchibayiro chaAkaita kuti avadzikinure, ndirwo ruchakurudzira vateveri Vake vose.” Testimonies, volume 5, 455.

We will begin to draw together these concepts in the next article.

Tichatanga kuunganidza pamwe chete pfungwa idzi muchinyorwa chinotevera.

“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

“Ndani ya miaka hamsini ya mwisho ya maisha yangu, nimekuwa na fursa za thamani za kupata uzoefu. Nimekuwa na uzoefu katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Malaika hawa wanaonyeshwa wakiruka katikati ya mbingu, wakitangaza kwa ulimwengu ujumbe wa onyo, na wenye uhusiano wa moja kwa moja na watu wanaoishi katika siku za mwisho za historia ya dunia hii. Hakuna mtu anayesikia sauti ya malaika hawa, kwa maana wao ni ishara inayowawakilisha watu wa Mungu wanaofanya kazi kwa upatano na ulimwengu wa mbinguni. Wanaume na wanawake, waliotiwa nuru na Roho wa Mungu na kutakaswa kwa njia ya kweli, wanatangaza jumbe hizi tatu kwa mpangilio wake.”

“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

“Ndzi tlangerile xiave emintirhweni leyi yo hlawuleka swinene. Ku lava ku va hinkwako ku hlangana ka vutomi bya mina bya Vukreste ku lo hungutanisiwa na yona. Ku ni lava sweswi va hanyaka lava nga ni ntokoto lowu fanaka ni wa mina. Va lemukile ntiyiso lowu paluxekaka wa nkarhi lowu; va fambile hi ku fambisana ni Murhangeri lonkulu, Nhloko ya mavuthu ya Hosi.

“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

“म्हणेक वचनांच्या जाहिरातींत, भविष्यवाणीचो प्रत्येक तपशील पूर्ण जालो आसा. ह्या वचनांची जाहिरात करपाच्या कार्यांत भाग घेवपाचो जेन्नांक विशेष अधिकार मेलो, तेन्नीं अशें एक अनुभवन मेळोवलें आसा, जें तांचेक लागून अत्यंत मौल्यवान आसा; आनी आतां जेन्नां आमी ह्या शेवटच्या दिसांच्या धोक्यांच्या मदीं आसात, जेन्नां सगळ्या बाजूंनी आवाज आयकूंक येतली, ‘हांगा ख्रिस्त आसा,’ ‘हांगा सत्य आसा’; आनी जेन्नां अनेकांचो भार आमच्या विश्वासाचो तो पायो, ज्येन्नें आमकां गिरज्यांतल्यान आनी जगांतल्यान काडून, जगांत एक वेगळो लोक म्हूण उबें रावपाक नेल्लें, तो ढळोवपाचेर आसा, तेन्नां योहानासारखें आमचें साक्ष दिलें जाईत:

“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

“‘Chakanga chiripo kubva pakutanga, chatakanzwa, chatakaona nameso edu, chatakanyatsotarisa, uye maoko edu akachibata, pamusoro peShoko roupenyu; … icho chatakaona nokunzwa, ndicho chatinoparidza kwamuri, kuti nemiwo muve nokuyanana nesu.’

“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

“Ndzi nyikela vumbhoni bya swilo leswi ndzi swi voneke, swilo leswi ndzi swi tweke, swilo leswi mavoko ya mina ma swi khumbeke mayelana ni Rito ra vutomi. Naswona vumbhoni lebyi ndzi bya tiva leswaku byi huma eka Tatana ni le ka N’wana. Hi vonile naswona hi tlhela hi nyikela vumbhoni leswaku matimba ya Moya lowo Kwetsima ma fambisane ni ku nyikeriwa ka ntiyiso, hi ku tsundzuxa hi peni ni hi rito, ni ku nyika marungula hi mpimo wa wona. Ku landzula ntirho lowu a swi ta va ku landzula Moya lowo Kwetsima, naswona a swi ta hi veka exikarhi ka lava hambukeke eku pfumeleni, va yingisa mimoya yo kanganyisa.”

“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

“Muvengi u ta tirhisa hinkwaswo leswaku a handzukisa ku tshembeka ka vapfumeri eka tinsika ta ripfumelo ra hina leti kumekaka eka marungula ya nkarhi lowu hundzeke, lawa ma hi vekeke ehenhla ka pulatifomo leyi tlakukeke ya ntiyiso lowu nga heriki, naswona lawa ma simekeke ni ku nyika ntirho xivumbeko ni muxaka wa wona. Hosi Xikwembu xa Israyele xi rhangele vanhu va xona, xi va paluxela ntiyiso lowu humaka etilweni. Rito ra xona ri twiwile, naswona ra ha twiwa, ri ku, Yimelani emahlweni mi suka ematimbeni ni matimba mi ya eka man’wana, mi suka eka tintswalo mi ya eka tintswalo, mi suka eku vangameleni mi ya eku vangameleni. Ntirho wa tiyisiwa naswona wa andlariwa, hikuva Hosi Xikwembu xa Israyele i nsirhelelo wa vanhu va xona.”

“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

“Avo vane chokwadi muruzivo rwefungwa bedzi, sokunge vachichibata neminwe yavo chete, vasina kuunza misimboti yacho munzvimbo tsvene yomukati memweya, asi vakachengeta chokwadi chinopa upenyu muchivanze chokunze, havazooni chinhu chipi nechipi chitsvene munhoroondo yakapfuura yavanhu ava, iyo yakavaita zvavari, uye yakavasimbisa savashandi vanoshingaira, vakatsunga, vokumishinari munyika.

“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

“Iqiniso lalesi sikhathi liyigugu, kodwa labo izinhliziyo zabo ezingakaze zephulwe ngokuwa phezu kwedwala, uKristu Jesu, abayikukubona noma bakuqonde ukuthi liyini iqiniso. Bayokwamukela lokho okuthokozisa imicabango yabo, bese beqala ukwakha esinye isisekelo kunaleso esabekwa. Bayozithopha ngobuze nokuzazisa kwabo, becabanga ukuthi bayakwazi ukususa izinsika zokukholwa kwethu, bazifake esikhundleni sazo ngezinye izinsika abazisungulele zona.”

“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

“Izi zvichaenderera mberi chero bedzi nguva ichiripo. Ani naani akava mudzidzi weBhaibheri akanyatsoswedera pedyo achariona nokurinzwisisa chinzvimbo chinorema chaizvo chevaya vari kurarama mumifananidzo yokupedzisira yenhoroondo yenyika ino. Vachanzwa kusakwana kwavo pachavo nokushaya simba kwavo, uye vachaita kuti chinhu chavo chokutanga chisave kungova nechimiro choumwari chete, asi kuva noukama hunorarama naMwari. Havangatsungi kuzorora kusvikira Kristu aumbwa mukati mavo, tariro yokubwinya. Kuzvida kuchafa; kuzvikudza kuchadzingwa mumweya, uye vachava nounyoro nokupfava zvaKristu.” Notebook Leaflets, 60, 61.