When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Kana “chiedza chenguva iyoyo chapihwa” chinogona “kugamuchirwa” kana “kurambwa.” Kuparadzaniswa kunoitwa apo chiedza chinenge chounzwa ibasa reevhangeri isingaperi, inosanganisira kwete chete kuisirwa chisimbiso kwevanhu vaMwari, asiwo kuparadzaniswa kwegorosi nemasawi. Maitiro okupedzisira okuedzwa nokuparadzaniswa akatanga pa9/11, apo mubvunzo wechiporofita unobvunza uchiti, “kusvikira rinhi?” uye mhinduro yechiporofita iri yokuti, “kusvikira pamurayiro weSvondo.” Kutaurwa kwekupedzisira kwechiratidzo chokuti “kusvikira rinhi” kunowanikwa muchisimbiso chechishanu mubhuku raZvakazarurwa.

And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

Zvino wakati azarura chisimbiso chechishanu, ndakaona pasi peatari mweya yevaya vakanga vaurayiwa nokuda kweshoko raMwari, uye nokuda kweuchapupu hwavakanga vakabatisisa; vakadanidzira nenzwi guru, vachiti, Kusvikira rinhi, Ishe, mutsvene uye wechokwadi, musati matonga nokutsiva ropa redu kuna avo vagere panyika?

And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

Zvipfeko zvichena zvakapiwa kuna mumwe nomumwe wavo; vakazoudzwa kuti vazorore havo kwechinguva chiduku, kusvikira vamwe vavo varanda pamwe chete navo nehama dzavo, vaizourayiwa sezvavakaurayiwa ivo, vapedziswa. Zvakazarurwa 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Kufemerwa kunoisa mhinduro kumubvunzo wokuti “kusvikira rinhi” wakabvunzwa ne“mweya yevakaurayiwa” munguva iri mberi, apo boka rechipiri revafiri kutenda vakaurayiwa nepapa rinenge rava kuzadzikiswa. Izvozvo zvinotanga pamutemo weSvondo, uye nokuda kwechikonzero ichi Hanzvadzi White inoratidza Zvakazarurwa chitsauko chegumi nesere sekuzadzikiswa kweboka rechipiri revafiri kutenda. Kune “mazwi” maviri mundima shanu dzokutanga; izwi rokutanga rinoratidza 9/11 uye izwi rechipiri rinodana varume navakadzi kuti vabude muBhabhironi pamutemo weSvondo. Hanzvadzi White inoratidza chiratidzo chokuti “kusvikira rinhi” muchisimbiso chechishanu pamwe chete nendima shanu dzokutanga dzeZvakazarurwa gumi nesere kuti aratidze nguva kubva pa9/11 kusvika pamutemo weSvondo. Chinotariswa hachisi pakuparadzaniswa nokuiswa chisimbiso pavanhu vaMwari, asi pakutongwa kwoupapa nokuda kokuuraya vafiri kutenda venhoroondo yakapfuura pamwe navafiri kutenda vomunguva yedambudziko romutemo weSvondo vanoumba boka rechipiri revafiri kutenda vakaurayiwa nepapa.

“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

“Chisimbiso chechishanu chakati chavhurwa, Johane Muonezvi akaona muchiratidzo pasi peatari boka ravaya vakaurayiwa nokuda kweShoko raMwari nouchapupu hwaJesu Kristu. Pashure paizvozvo kwakatevera zviitiko zvinotsanangurwa muchitsauko chegumi nesere chaZvakazarurwa, apo avo vakatendeka navazvokwadi vanodanwa kuti vabude muBhabhironi. [Zvakazarurwa 18:1–5, zvakatorwa.]” Manuscript Releases, bhuku 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Mune imwe ndima apo anozivisa vafi vechitendero vechisimbiso chechishanu pamwe chete neboka remangwana uye rechipiri revafi vechitendero rinoumbwa mukutambudzika kwemutemo weSvondo, anoti zviitiko izvozvo “zvaizova mune imwe nguva munguva inotevera.” Manzwi maviri eZvakazarurwa gumi nesere anomiririra “imwe nguva munguva inotevera.” Izwi rokutanga pakutanga pa9/11, uye izwi rechipiri pamutemo weSvondo.

“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

“‘Na alipofungua muhuri wa tano, nikaona chini ya madhabahu roho za wale waliouawa kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda walioushikilia; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, Mtakatifu na wa kweli, hutahukumu na kulipiza kisasi damu yetu juu ya hao wakaao juu ya nchi? Nao wakapewa kila mmoja joho jeupe [Walitangazwa kuwa safi na watakatifu]; ikaambiwa kwao kwamba wapumzike bado kitambo kidogo, hata watumishi wenzao pia na ndugu zao, watakaouawa kama wao walivyouawa, watakapokamilika’ [Ufunuo 6:9–11]. Hapa zilionyeshwa kwa Yohana matukio ambayo hayakuwa uhalisi wa wakati ule, bali yale ambayo yangekuwapo katika kipindi cha wakati ujao.

“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

“Chakazarurwa 8:1–4 zvataurwa.” Manuscript Releases, vhoriyamu 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Sista White vanobatanidza kuzadzikiswa kwekuumbwa kweboka rechipiri revafiri mune ramangwana, uye mune imwe ndima vanotaura Zvakazarurwa 18:1–5, iyo inoratidza inzwi rimwe mundima nhatu dzokutanga uye rimwe inzwi mundima yechina neyechishanu. Inzwi rokutanga rinoratidza 9/11 apo zvivako zvikuru zveNew York zvakawira pasi, uye inzwi rechipiri ndiwo mutemo weSvondo apo rimwe boka raMwari rinodanwa kuti ribude muBhabhironi. Mundima yechipiri vanonongedzera kuna Zvakazarurwa chitsauko 8 nendima ina dzokutanga, idzo dzinoratidza kuvhurwa kwechisimbiso chechinomwe, apo marasha anobva paatari anokandirwa panyika, izvo zvinoenderana nePentekosti, apo moto wakabva kudenga ukavhenekera vadzidzi, sezvakangoitawo matombo gumi namaviri aEria akavhenekerwa uye sezvinomiririrwa nendimi dzomoto pamusoro pavadzidzi.

How Long? Zechariah & John

Kuze kube nini? Zekariya noJohane

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

“Ni kwa muda gani” ni ishara ya kinabii ya kipindi cha wakati tangu 9/11 hadi sheria ya Jumapili, ambacho kimeonyeshwa kwa mfano katika kisa cha Mlima Karmeli, historia ya Wamilleri kutoka 1840 hadi 1844, historia ya Musa kutoka pigo la nane hadi la kumi, ushuhuda wa mashahidi wa muhuri wa tano, na katika Zekaria swali linaulizwa, “Ni kwa muda gani,” ingekuwa mpaka Mungu alipourehemu Yerusalemu iliyokuwa Babeli kwa miaka sabini.

Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

ھنبہ ربّ جو فرشتہ جواب وچ آکھیا، اے ربُّ الافواج، توں یروشلم تے یہوداہ دے شہران اُتے، جِنہاں دے خلاف تُو ایں ستر ورھے غضبناک رہیا ایں، کِنے چِر تک رحم نہ کرے گا؟

And the Lord answered the angel that talked with me with good words and comfortable words.

Ndzizhena Hosi yi hlamula ntsumi leyi a yi vulavula na mina hi marito lamanene ni marito yo chavelela.

So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

Naizvozvo mutumwa wakataura neni akati kwandiri, “Danidzira, uchiti, ‘Zvanzi naJehovha wehondo: Ndine godo guru pamusoro peJerusarema neZiyoni. Uye ndakatsamwira kwazvo ndudzi dzava kuzorora; nokuti ini ndakanga ndakangotsamwa zvishoma, asi ivo vakawedzera kutambudza. Naizvozvo zvanzi naJehovha: Ndadzokera kuJerusarema netsitsi; imba yangu ichavakwa mariri, ndizvo zvinotaura Jehovha wehondo, uye tambo yokuyeresa ichatambanudzwa pamusoro peJerusarema.’ Danidzirazve, uchiti, ‘Zvanzi naJehovha wehondo: Maguta angu achapararira zvakare nokuda yokubudirira; uye Jehovha acharamba achinyaradza Ziyoni, uye acharamba achisarudza Jerusarema.’ Zekaria 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Ellen White anonyatsoenderanitsa mwachindunji “zaka makumi asanu ndi awiri” za Zekariya—zaka makumi asanu ndi awiri zimene Israeli wakale weniweni anali mu ukapolo wa Babulo weniweni—ndi zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi kuyambira 538 kufika 1798, pamene Israeli wauzimu (Akhristu) anali mu ukapolo wa Babulo wauzimu (Chikatolika cha Roma).

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Kereke ya Xikwembu emisaveni a yi ri evuhlongeni hakunene hi nkarhi lowu wo leha wa nxaniso lowu nga tshikiki, hilaha vana va Israyele a va khomiwe hakona va ri evuhlongeni eBabilona hi nkarhi wa ku yisiwa evuhlongeni.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Muna 1798, pakupera kwemakore ane chiuru chimwe namazana maviri namakumi matanhatu, shoko rokutanga remashoko matatu anomiririrwa sengirozi muna Zvakazarurwa chitsauko 14 rakasvika. Rechipiri rakasvika musi wa19 Kubvumbi, 1844, uye rechitatu musi wa22 Gumiguru, 1844. Nhoroondo inomiririrwa nomubvunzo wokuti, “kusvikira rinhiko,” inobva pa9/11 kusvikira kumutemo weSvondo, uye nguva iyoyo yakafananidzirwa pakutanga kweAdventism mumufambiro weMillerite kubva musi wa11 Nyamavhuvhu, 1840, kusvikira musi wa22 Gumiguru, 1844. Nguva iyoyo inoratidzirwa nenzira yomufananidzo naJohane Muprofita weZvakazarurwa muchitsauko 10 apo Johane anodya kabhuku kaduku kakanga kakatapira mumuromo make, asi kakazova kuvava mudumbu rake.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

Na izwi randakanga ndanzwa richibva kudenga rakataurazve neni, richiti, Enda undotora kabhuku kaduku kakazaruka kuri muruoko rwengirozi yakamira pamusoro pegungwa nepamusoro penyika. Ndikaenda kungirozi, ndikati kwairi, Ndipei kabhuku kaduku. Ikati kwandiri, Chitora ugodya chose; chichavava mudumbu mako, asi mumuromo mako chichava chinotapira souchi. Ndikatora kabhuku kaduku muruoko rwengirozi, ndikadya chose; uye mumuromo mangu kwakanga kuchitapira souchi; asi pandakangopedza kukadya, dumbu rangu rakavava.

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

Ndipo iye akati kwandiri, Unofanira kuporofitazve pamberi pavanhu vazhinji, nendudzi, nendimi, namadzimambo. Zvakazarurwa 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Nhoroondo iri kuratidzwa naJohane inomiririrwa nebhuku rakadyiwa, nokuti kudya kwaro kwaimiririra kuuya kwevaMillerite pakunzwisisa shoko iri pamwe chete nezvakaitika kwavari mukuzivisa shoko iroro. Naizvozvo, apo Johane anoudzwa pakarepo mushure mokunge nhoroondo iyoyo yaiswa pachena kuti anofanira kuporofitazve, kuporofita kuri kuzivikanwa ipapo inhoroondo ya1840 kusvika 1844. Johane anoudzwa kuti nhoroondo yevaMillerite kubva muna 1840 kusvika muna 1844 inodzokororwa munhoroondo yekuguma kweAdventism. Pakarepo bedzi mushure mokunge Johane audzwa kuti anofanira kuporofitazve, anobva audzwawo kuyera temberi.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Uye ndakapiwa tsanga yakanga yakaita somudonzvo; mutumwa akamira achiti, Simuka, uyere temberi yaMwari, nearitari, navanoinamatira imomo. Asi ruvanze rwuri kunze kwetemberi rusiya kunze, urege kuruyera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika netsoka dzavo kwemwedzi ina namakumi maviri. Zvakazarurwa 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Basa rakapiwa kuAdventism mushure ma22 Gumiguru 1844 hwakamiririrwa naJohani sekuyera kana kuvaka temberi, zvichienderana nechivimbiso chakaiswa pachena muna Zekaria chokuti “tambo yokuyeresa ichatandazve pamusoro peJerusarema” — nokuti Ishe “vachazvisarudzirazve Jerusarema.” Nhoroondo yakamirira pakutanga kweAdventism nesangano reFiladherfia reMillerite Adventism inodzokororwa pakupera kweAdventism nesangano reFiladherfia remazana zana namakumi mana nezvina ezviuru. Pakushungurudzika kukuru kwa22 Gumiguru 1844, nguva yakarehwa se“mazuva enzwi remutumwa wechinomwe” yakatanga.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Lakini katika siku za sauti ya malaika wa saba, atakapoanza kupiga tarumbeta, siri ya Mungu itatimizwa, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Shoko rakanga richinaka kuvaMillerite apo chiporofita chenguva yechiIslami chedambudziko rechipiri chakazadziswa sezvakanga zvafanotaurwa nevaMillerite nguva yaAugust 11, 1840 isati yasvika. Shoko rakashanduka kuva rinovava mudumbu pakusuwa kukuru kwaOctober 22, 1844. Johani paanongopedza kuratidza nhoroondo ya1840 kusvika 1844, anoziviswa kuti anofanira kuitazve chinhu ichocho chaizvo (kuporofita). Ipapo anonzi ayere Jerusarema, uye paanozviita anenge achibatana nechporofita chaZekariya chokuti Ishe vanosarudza Jerusarema. Kubva pana October 22, 1844 zvichienda mberi, nhoroondo yechiporofita inomiririrwa se“mazuva enzwi remutumwa wechinomwe.” “Mazuva” eshoko (inzwi) remutumwa wechinomwe (dambudziko rechitatu) anomirira nguva apo humwari hwaKristu hwaizobatanidzwa zvachose nounhu hwevanhu vaifanira kuva zviuru zana namakumi mana nezvina. Basa iroro rakanonotswa nokupanduka kwa1863, uye pa9/11 kuridzwa kwomutumwa wechinomwe (dambudziko rechitatu) kwakatangazve kurira.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

M’mbiri yopatulika Ambuye anasankha Yerusalemu kuti aike dzina lake pamenepo, ndipo “dzina” lake ndilo khalidwe lake. Yerusalemu ndi Ziyoni zikutchulidwa ndi Zekariya pamene akunena kuti, “Ndichitira nsanje Yerusalemu ndi Ziyoni ndi nsanje yaikulu,” ndipo pambuyo pake kuti, “Yehova adzatonthozabe Ziyoni, ndipo adzasankhabe Yerusalemu.” Ziyoni imatonthozedwa ikalandira Mzimu Woyera amene ali “Mtonthozi.” Kutonthozedwa kwa Mzimu Woyera kunayamba pa 9/11 mogwirizana ndi Khristu kupumira pa ophunzira ake atatsika kuchokera kukumana ndi Atate pambuyo pa kuuka kwake. Kuwonetseredwa kwa Mzimu Woyera kunachuluka kwambiri pa Pentekoste. Nyengo imeneyo inayamba ndi nsembe ya zipatso zoyamba kuukitsidwa, ndipo inatha ndi nsembe ya zipatso zoyamba ya Pentekoste, pamene dziko lonse lapansi linamva uthengawo.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

Nyaradzai, nyaradzai vanhu vangu, ndizvo zvinotaura Mwari wenyu. Taurirai Jerusarema nenzira inonyaradza, muchidanidzira kwariri kuti kurwa kwaro kwapera, kuti zvakaipa zvaro zvaregererwa; nokuti ragamuchira kubva paruoko rwaJehovha zvakapetwa kaviri pamusoro pezvivi zvaro zvose. Isaya 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Vanhu vane zviuru zana nemakumi mana nezvina vane chisimbiso pavanenge “vakanganwirwa zvakaipa zvavo.” Izvi zvinoitika nguva pfupi mutemo weSvondo usati wavapo, apo vanosimudzirwa sechibayiro chezvibereko zvokutanga chePentekosti, vachigamuchira kudururwa koMweya Mutsvene kusina muganhu, sezvakaratidzwa navadzidzi paPentekosti. Kumwayiwa kwemvura kwakatanga pa9/11 kunova kudururwa kuzere panguva yomutemo weSvondo. Munhoroondo iyoyo, kubva pachibayiro chezvibereko zvokutanga cha9/11 kusvikira pachibayiro chezvibereko zvokutanga panguva yomutemo weSvondo, ndipo panosimbiswa vane zviuru zana nemakumi mana nezvina uye vanogadzirirwa sechibayiro chokuzosimudzirwa somureza kubva pamutemo weSvondo kusvikira pakupera kwenguva yomuedzo. Nhoroondo iyoyo inomiririrwa nendima nhatu dzokutanga dzaZvakazarurwa gumi nesere dzichizivisa kuwa kweBhabhironi, chinova chiratidzo cheBhaibheri chinomirira “kupetwa kaviri.”

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

Uye shure kwaizvozvi ndakaona mumwe mutumwa achiburuka achibva kudenga, ane simba guru; uye nyika ikavhenekerwa nokubwinya kwake. Akadanidzira nesimba nenzwi guru, achiti: Bhabhironi guru rawa, rawa, uye rava ugaro hwamadhimoni, nenhare yomweya mumwe nomumwe wetsvina, uye dendere reshiri imwe neimwe isina kuchena neinovengwa. Nokuti ndudzi dzose dzakanwa waini yehasha doupombwe hwaro, nemadzimambo enyika akaita upombwe naro, uye vatengesi venyika vakafuma nokuwanda kwezvinonaka zvaro. Zvakazarurwa 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Mumagwaro ose, kudzokororwa kwemitsara kana kwemazwi kunomirira kuzadziswa kwakakwana kwekuwa kweBhabhironi mumazuva okupedzisira. Icho chiratidzo chaArfa naOmega, avo vanogara vachiratidza kuguma kwechinhu nokutanga kwechinhu. Kuwa kuviri kweBhabhironi kunomiririrwa saNimirodhi naBherishazari. Nimirodhi ndiye akanga ari mavambo eBhabhironi, panguva yarakanga richingova Bhabheri. Kuwa kwaNimirodhi kwakamirira kuwa kwaBherishazari, uye shoko remutumwa wechipiri pamwe chete neremutumwa waZvakazarurwa gumi nesere nderekuti kuwa kwaNimirodhi pakutanga kweBhabhironi kwakamirira kuwa kwaBherishazari pakuguma, nokuti Arfa naOmega vanogara vachiratidza kuguma kwechinhu nokutanga kwechinhu.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Shongwe likhulu la Nimrodi lehliswa phansi njengophawu lokuwa kwakhe, futhi wayeyisifaniso sokuwa kweTwin Towers ngo-9/11. Ukuwa kukaBelishasari kwaba “umbhalo odongeni,” okwamaka ukuphela kokubusa kweBhabhiloni kweminyaka engamashumi ayisikhombisa njengombuso wokuqala wesiprofetho seBhayibheli, ngalokho kwaba yisifaniso sokuwa kwe-United States ekupheleni “kweminyaka engamashumi ayisikhombisa, ngokwezinsuku zenkosi eyodwa” engokomfanekiso ku-Isaya 23, emele umlando we-United States kusukela ngo-1798 kuze kube ngumthetho weSonto. Umbhalo odongeni kaBelishasari umele isikhathi lapho udonga lokwehlukanisa ibandla nombuso luwela ngomthetho weSonto, okuyilo kanye iphuzu lapho umbuso wesithupha wesiprofetho seBhayibheli uphela khona, njengoba nje uBelishasari wabulawa ngalobo kanye ubusuku. Umbhalo wesandla odongeni ungumthetho obhaliwe ogumbuqela udonga lokwehlukanisa ibandla nombuso kuMthethosisekelo.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

“Nhoroondo” inomiririrwa kubva pa9/11 kusvika kumutemo weSvondo, uye kubva ipapo kusvika pakuvharwa kwemukana wokuyedzwa kwavanhu pamwechete nematenda manomwe okupedzisira, ndiyo nguva yenhoroondo inomiririrwa mukati meShoko raMwari nokudzokororwa kaviri kwemitsara kana kwamazwi. Munguva iyoyo Mweya Mutsvene anodururwa, kutanga nokusasa kubva pa9/11 kusvika kumutemo weSvondo, uye kubva ipapo kudururwa kuzere. Mweya Mutsvene akamiririrwa naKristu se“Munyaradzi,” uyo, paanouya, aizoratidza vanhu vaMwari zvinhu zvose.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

Asi Munyaradzi, anova Mweya Mutsvene, uyo Baba vachatumira muzita rangu, iye achakudzidzisai zvinhu zvose, uye achakuyeuchidzai zvinhu zvose zvandakareva kwamuri. Johane 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Mweya Mutendele upitishwa kwa wale laki moja na arobaini na nne elfu kupitia “mafuta ya dhahabu,” ambayo pia ni “mvua,” na pia ni “Mfariji.” Anapowakilishwa kama “Mfariji,” Mweya Mutendele anatambulisha udhihirisho wa pekee wa Mweya Mutendele.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Vanhu vaMwari vakagara vaine Mweya Mutsvene nguva dzose pavakazadzisa zvinodikanwa zvevhangeri; asi munguva dzekumutsidzirwa kwechokwadi kutsvene, “sokumakore akare,” apo pane kuratidzwa kwakakosha kwaMweya Mutsvene pamusoro pomuviri wakabatanidzwa, Mweya Mutsvene anomiririrwa seMunyaradzi. Chinonyanya kukosha ndechekuti muviri wakabatanidzwa uri kushandiswa kuyeuka kwawo naMunyaradzi sezvaano “dzosa zvinhu zvose pakuyeuka” kwawo. Izvi zvinotsinhira kuti vanhu vaya vari kutora chikamu mukuratidzwa uku vane ruzivo rwechokwadi, nokuti Mweya Mutsvene ari kutora chikamu mumabasa epfungwa dzavo, nokuti ari kukurudzira maitiro okufunga sezvaanouyisa “zvinhu zvose pakuyeuka” kwenyu.

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Ndangariro dzomunhu dzinobatana pamwe chete nezvimwe zvikamu zvakaita sokutonga, njere, kufunga, nehana kuti zviite chimiro chepamusoro chomunhu, icho muapostora Pauro anodana kuti “pfungwa.” Chimiro chepamusoro ichocho chingava pfungwa dzenyama kana kuti pfungwa dzaKristu.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

Ngokuba ingqondo yenyama ibutshaba kuNkulunkulu, ngoba ayizithobi emthethweni kaNkulunkulu, futhi impela ngeke ikwazi. KwabaseRoma 8:7.

For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

Kodi ndani wadziŵa maganizo a Ambuye, kuti angam’langize? Koma ife tili nawo maganizo a Kristu. 1 Akorinto 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Hunhu hwepasi, kana kuti nyama, hunoumbwa nehurongwa hwetsinga, hwemanzwiro, uye hwemahormone, hunobatana nenzwa dziri “nzira dzemweya.” Hunhu hwepamusoro hwakagadzirirwa kutonga pamusoro pehwepasi, uye nokudaro hunomiririrwa senhare; uye nhare inogara ichirwiswa nenzwa (hunhu hwepasi), uye kurwiswa ikoko kunoitwa pamusoro penhare kubudikidza nenzira dzinopinda munhare. Mukati menhare yehunhu hwepamusoro mune nzvimbo inotungamirira, kana kuti izvo Sister White vanodaidza kuti citadel. Citadel ndiyo Nzvimbo Tsvene-tsvene musanctuary, iyo yakakamurwa kuva zvikamu zviviri zvikuru. Ruvanze inyama, kana kuti hunhu hwepasi, uye kuti munhu apinde muruvanze kana zvakare kuti ropa ritamisirwe munzvimbo tsvene zvaida kupfuura nepajira kana kuti chifukidzo. Ruvanze rwakavharirwa kumativi ose nemachifukidzo.

By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

Ní ndlela leyintshwa ni leyihanyaka, leyi a hi hlawuleleke yona, hi ku tirhisa nguvu, hi leswaku, nyama yakwe. Vaheveru 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Kahin Amayikhiro kagabhanyikha mu bitu bibiri; olubwanja n’Awera. Awera na yo yikabanyikha mu bitu bibiri nga n’obulamu obw’emitwe obw’awaggulu. Obulamu obw’awaggulu bwikabanyikha mu bitundu bibiri. Ekimu ku bitundu ebyo kimanyikhwa nga Ahantu Ahera, ate ekindi nga Ahantu Ahera Muno. Ahantu Ahera hagereranya emirimo gy’amagezi egyetaagisa obuntu okukola, naye Ahantu Ahera Muno ni ho hantu Katonda n’omuntu basisinkhaniramu. Ahantu Ahera Muno ni yo enju ey’entebe ya Katonda, era abo abakyusibwe batambulira mu bifo eby’omu ggulu hamwe na Kristo.

And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

Uye wakatimutsa pamwe chete, akatigarisa pamwe chete munzvimbo dzokudenga muna Kristu Jesu. VaEfeso 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Vhesi iri rakatorwa muchikamu umo, mavhesi akati wandei arimo pamberi paro, asi zvirokwazvo muchitevedzano chimwe chete chepfungwa, Jesu akagara munzvimbo dzokudenga, sezvakaita vanhu vakewo.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

Sa ba neng a a dira mo go Keresete, fa a ne a mo tsosa mo baswing, a ba a mo nnaisa mo seatleng sa gagwe se segolo sa moja mo mafelong a selegodimo. Baebele ya Baefeso 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Kristu nevanhu Vake vakagara pamwe chete muNzvimbo Tsvene-tsvene. Kristu akamutswa, uye akazogara pasi munzvimbo dzokudenga, uye vanhu Vake vakamutswa vakagariswa muimba youshe yeNzvimbo Tsvene-tsvene. Pauro anoratidza kuti avo vakamutswa mundima yechitanhatu vakamutswa kubva muchivi mundima yakapfuura.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

Na wakati tulipokuwa wafu katika dhambi, alituhuisha pamoja na Kristo, (kwa neema mmeokolewa), naye akatufufua pamoja, akatuketisha pamoja katika mahali pa mbinguni ndani ya Kristo Yesu. Waefeso 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Kuzadzikiswa kwakakwana kwendima iri muna VaEfeso ndivo zvapupu zviviri zvaZvakazarurwa gumi neimwe, izvo zviviri zvinomutswa kubva kuvakafa, zvigozotorwa zvichikwidzwa kudenga sechiratidzo—asiwo kuti zvigare munzvimbo dzokudenga. MuNzvimbo Tsvenetsvene, zvapupu zviviri izvi zvinomirira vanhu pamberi paMwari chaipo, uye kusunungurwa kwazvo kuti zvigare ipapo ndicho chiratidzo chavari vaviri nacho. Chiratidzo ichocho ndicho chisimbiso chaMwari, uye chisimbiso chaMwari chinomirira kuti munhu ava chinhu chimwe chete noumwari, uye chisimbiso ichocho chinomiririrwa nechokwadi chokuti Munyaradzi, anova Mweya Mutsvene, anogara mukati meNzvimbo Tsvenetsvene yehunhu hwavo hwepamusoro. Nzvimbo Tsvenetsvene ndiyo imba youshe yaMwari umo umwari nouvanhu zvinosanganiswa, uye inomirira temberi yomunhu ine hunhu hwepamusoro hunosanganisira Nzvimbo Tsvenetsvene umo umwari nouvanhu zvose zvinogara pamwe chete.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Kudururwa kwe“Munyaradzi” ndiko kuisirwa chisimbiso kwezana nemakumi mana nezvina zvuru, uye kunoratidza shanduko munhoroondo yeruponeso, nokuti panguva iyoyo, kereke inoshanduka kubva kukereke inorwa ichiva kereke inokunda. Panguva iyoyo, inoshanduka kubva mubato reRaodhikia rezana nemakumi mana nezvina zvuru ichipinda mubato reFiradherfia rezana nemakumi mana nezvina zvuru. Panguva iyoyo, inoshanduka kubva muchiitiko chekereke yechinomwe ichienda muchiitiko chekereke yechitanhatu, uye kereke yechitanhatu yaiva vaMillerite. Chiratidzo chechiporofita chekereke yechitanhatu yeFiradherfia, sezvachakazadzikiswa nebato revaMillerite, ndechokuti yakanga isiri kereke. Yaingova bato chete kusvikira muna 1856 apo vose vari vaviri veWhite vakaratidza bato iri seRaodhikia. Makore manomwe gare gare kereke yepamutemo yakaumbwa.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Guquka kwensindziso lokwaba khona ngesikhatsi semtsetfo weliSontfo kwafanekiselwa nguloko kuguquka kwensindziso lokwaba khona ngePhentekhosti, lokwaphawula kusungulwa kwaKhristu njengeMPristi loMkhulu.

“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

“Kupararira kwePentekosta kwakanga kuri kutaurirana kweDenga kuti kugadzwa kweMudzikinuri kwakanga kwapedzwa. Maererano nevimbiso Yake, akanga atumira Mweya Mutsvene kubva kudenga kuvateveri Vake sechiratidzo chokuti Iye, semupristi namambo, akanga agamuchira simba rose kudenga napanyika, uye akanga ari Iye Akazodzwa pamusoro pavanhu Vake.” Acts of the Apostles, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Kana mvura yokupedzisira yadururwa isina chiyero pamusoro pezana namakumi mana nezvina zvine zviuru panguva yomurayiro weSvondo, ichava “kukurukurirana kunobva Kudenga” kunoratidza kuti kereke inorwira yasvika kumagumo uye kuti kereke inokunda yasvika. Kugadzwa kwaKristu paPentekosta mutemberi iri kumusoro kunofananidzira kuzodzwa kwezana namakumi mana nezvina zvine zviuru panguva yomurayiro weSvondo.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Kudururwa kwe“Pentekosti” kwakaratidza kuti Kristu ndiye Akazodzwa, uye kwakafananidzira kuzodzwa kwake pamutambo wokugadzwa wokutanga kudenga, asi akanga azodzwawo parubhabhatidzo rwake. Rubhabhatidzo rwake (9/11) kusvika kuPentekosti (mutemo weSvondo) runomirirwazvewo makore matatu nehafu mushure merubhabhatidzo rwake norufu rwake chairwo, kuvigwa kwake, nokumuka kwake (mutambo wezvibereko zvokutanga). Naizvozvo 9/11 inomiririrwa parubhabhatidzo rwake uyewo pakumuka kwake. Kumuka kwake kwokufananidzira nokumuka kwake chaiko kunoratidza kutanga kwemitsetse miviri yechiporofita, iyo imwe neimwe inoguma paPentekosti. Nhoroondo dzose dziri mbiri dzinotanga nokumuka kwechibayiro chezvibereko zvokutanga.

But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

Asi zvino Kristu amuka kuvakafa, akava chibereko chokutanga chavaya vakavata. Nokuti sezvo rufu rwakauya nomunhu, nokudaro nokumunhuwo kumuka kwavakafa kwakauyawo. Nokuti sezvazviri muna Adhamu, vose vanofa; saizvozvowo muna Kristu vose vachaitwa vapenyu. Asi mumwe nomumwe panguva yake yakatarwa: Kristu, chibereko chokutanga; pashure, vari vaKristu pakuuya kwake. 1 VaKorinde 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Kristu ndiwo muchero wokutanga pakumuka Kwake kuvakafa, zvichiratidza kutanga kwe“mwaka wePentekosti,” unoguma nechibayiro chemuchero wokutanga chePentekosti. Kumuka kwaKristu kuvakafa ibhari, uye gorosi ndivo vaya “vanotevera” avo “vari vaKristu pakuuya kwake.” Avo “vanotevera” kumuka kwaKristu ndivo “vari vaKristu pakuuya kwake,” nokudaro vachimiririra kuunganidzwa kokupedzisira kwemweya yakatendeka pamugumo wenyika, sezvinomiririrwa nemweya zviuru zvitatu zvakaunganidzwa paPentekosti.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Vhesi rinozivisazve kumuka kuvakafa maererano norufu. Rufu rwakatanga naAdhamu uye runopfuudzwa kuvanhu vose, asi runodaro “mukati” me“urongwa.” Mubhuku raMabasa Petro anonyora kuti, apo bhuku raJoere rakanga richizadzikiswa panguva iyoyo, vanhu vaifanira kutumira zvivi zvavo mberi kukutongwa kuti zvipukutwe, apo nguva dzokuzorodzwa dzaisvika dzichibva pamberi poMunyaradzi. Kristu akanga asingatarisi mabhuku okutonga kuti apukute chivi panguva iyoyo, nokuti kutonga kwakanga kuchiri mberi namakore anodarika chiuru nemazana masere.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Chinongedzo chekuti “munhu mumwe nomumwe muhurongwa hwake” chinotanga naAdhamu, uye nokudaro chinoratidza kutongwa kwevakafa kubva kuna Adhamu zvichienda mberi kusvikira nguva dzokuzorodzwa dzasvika. Kana mvura yokupedzisira yasvika, kutonga kunobva kune vakafa kuchienda kune vapenyu. Munguva inomiririrwa nendima iyi (kubva pakumuka kwaKristu kusvikira paPentekosti), kubva kuzvibereko zvokutanga zvebhari kusvikira kuzvibereko zvokutanga zvegorosi, mvura iri kunaya panguva yokutongwa kwevapenyu, uye mvura painonaya, shoko rinomiririrwa nemvura riri kuparadzanisa gorosi nemasora. Panguva yomutemo weSvondo, unova Pentekosti, gorosi harichasanganiswi nemasora, uye chipiriso chegorosi rezvibereko zvokutanga chemikate miviri inozunguzirwa chinosimudzirwa. Nzira yokucheneswa kubva pa9/11 kusvikira pamutemo weSvondo inomirirwawo muna Maraki 3 apo Mutumwa weSungano anochenesa uyezve anonatsa vaRevhi, uye anoita izvozvo ne“moto.” “Moto” chiratidzo cheshoko sezvinomiririrwa nendimi dzomoto paPentekosti. Munhoroondo iri kutariswa, kuparadzaniswa kwemapoka maviri kunobudisa vane chiuru chine zana namakumi mana nezvina, avo vari mikate miviri inozunguzirwa inomiririrwa nezvibereko zvokutanga zvePentekosti, kwaifanira kubikwa kwazvo, nokuti ndicho chete chipiriso chaisanganisira mufananidzo wechivi.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Mikate hiyo miwili ya kutikiswa ilikuwa na chachu, na chachu ni ishara ya dhambi. Chachu hiyo iliharibiwa katika moto wa tanuru, kama inavyowakilishwa na moto wa msafishaji wa Mjumbe wa Agano. Isaya katika sura ya ishirini na saba anatambulisha mjadala unaoanza tarehe 9/11, ambao yeye anauita “siku ya upepo wa mashariki.” Fungu hilo linafundisha kwamba ni kupitia kwa mjadala huo ndipo dhambi za Israeli zinafanyiwa upatanisho. “Mjadala” huo ni kati ya ujumbe wa kweli wa mvua ya masika ya mwisho na jumbe zote nyingine za uongo za mvua ya masika ya mwisho zilizopo. Ujumbe ni “moto,” na “moto” ndio ambao Mjumbe wa Agano anautumia kutakasa na kusafisha. Mjadala juu ya ujumbe wa mvua ya masika ya mwisho huiondoa chachu kutoka katika sadaka ya ngano ya malimbuko ya kwanza ya Kipentekoste inayoinuliwa katika sheria ya Jumapili. Wale mia moja arobaini na nne elfu ndio sadaka ya ngano ya malimbuko ya kwanza ya Kipentekoste, ambao hushinda kwa kuhesabiwa haki kwa damu Yake na kwa kutakaswa kwa ushuhuda wao; kwa maana, ijapokuwa ni Neno linalotakasa, hufanya hivyo tu wakati neno hilo linapowasilishwa kama ujumbe. Uwasilishaji wa ujumbe huwawezesha wale mia moja arobaini na nne elfu kuishi, na uwasilishaji wa ujumbe wa uongo wa mvua ya masika ya mwisho huzaa mauti.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Siyamncoba ngegazi leMvana nangelizwi lobufakazi babo; futhi abayithandanga impilo yabo kwaze kwaba sekufeni. IsAmbulo 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Lu munandzindza ni mune wa tinkhulungwane va landzela Kreste ekuhluleni kukota Yena ahlula, hikuva hi ndlela ya vuprofeta va landzela Kreste.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Ava ndivo vasina kusvibiswa navakadzi; nokuti imhandara. Ava ndivo vanotevera Gwayana kwose kwarinoenda. Ava vakadzikinurwa kubva pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nokuna Gwayana. Zvakazarurwa 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Apa mu vhesi yaṋa ya Nzumbululo ya fumiiṋa, vha zwigidi zwa ḓana na mahumi maṋa na vhoṋa vha ṱalutshedzwa sa “mitshelo ya u thoma.” Vha dovha hafhu vha ṱalutshedzwa sa “vhasidzana,” nahone Muya wa u hevhedzwa wo ri ḓivhadza uri tshifanyiso tsha vhasidzana vha fumi tsha Mateo ya fumbili-ṱhanu tshi sumbedza tshenzhemo ya vhathu vha Adventist. A si uri fhedzi ndi “vhasidzana”; a vho ngo “shatiswa nga mufumakadzi,” ngauri maitele a u lingwa na a u fhambanya e a bveledza vha zwigidi zwa ḓana na mahumi maṋa na vhoṋa o bveledza phambano vhukati ha vha zwigidi zwa ḓana na mahumi maṋa na vhoṋa na “vhoṱhe” vhurereli ha mazwifhi. “Avha” vha tevhela Ngwana huṅwe na huṅwe hune ya ya hone, nahone sa zwifhiwa zwa mitshelo ya u thoma, vha fanela u tevhela Kristo lufuni lwawe, mbulungoni yawe, na mvuwo yawe.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Mubhuku ra Zvakazarurwa chitsauko chegumi nerimwe, ndima yegumi nerimwe, zvapupu zviviri zvinofanira kusimudzwa sechiratidzo zvinotanga kuurayiwa, zvino mushure memazuva matatu nehafu zvinomutswa kuvakafa sechibayiro chezvibereko zvokutanga, sezvakanga zvakaita Kristu. Chibayiro chezvibereko zvokutanga chaiva uye chiri Kristu, chaisanganisira kudeurwa kweropa resungano kuti kudzikinure avo vakanga vashaya chose nezvakaitika muLaodhikia. Mundima imwe chete, (ndima yechina) kupfupikiswa kwose uku kwemitsetse yakasiyana-siyana yechiedza chechiporofita ine chokuita nezviuru zana namakumi mana nezvina kunoratidzwa. Uye kunoratidzwa muna Zvakazarurwa 144 noruoko rwaPalmoni, muverengi anoshamisa wenhamba. Kupetwa kaviri muMagwaro kunomiririra nhoroondo yemvura yokupedzisira, uye mvura yokupedzisira ndiyo painodururwa Munyaradzi pamusoro pavanhu vaMwari.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

Hwe kunaka sei pamusoro pamakomo tsoka dzouyo anouya nenhau dzakanaka, anoparidza rugare; anouya nenhau dzakanaka dzezvakanaka, anoparidza ruponeso; anoti kuZioni, Mwari wako anotonga! Varindi vako vachasimudza inzwi ravo; pamwe chete vachaimba nenzwi rimwe; nokuti vachatarisana meso nemeso, kana Jehovha achidzosa Zioni. Pfachukai nomufaro, imbai pamwe chete, imi matongo eJerusarema; nokuti Jehovha anyaradza vanhu vake, adzikinura Jerusarema. Jehovha akafumura ruoko rwake rutsvene pamberi pamarudzi ose; uye migumo yose yenyika ichaona ruponeso rwaMwari wedu. Ibvai, ibvai, budai imomo; musabata chinhu chisina kuchena; budai pakati paro; ivai vakachena, imi munotakura midziyo yaJehovha. Isaya 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Sioni H6726 ni sawa na H6725, ambalo lina maana ya “hisia ya kuonekana waziwazi; nguzo ya ukumbusho au ya kuongoza: – ishara, jina, alama ya njia.” Sioni ni ishara ya bendera ya wale mia moja na arobaini na nne elfu, na katika kifungu hicho tayari wamekwisha kuipokea mvua ya mwisho, kwa maana tayari wamezitangaza na kuziwasilisha habari njema za amani. Jambo lililo mahsusi kwa ukweli huo ni kwamba wanaona “jicho kwa jicho,” jambo linalowakilisha wanafunzi siku ya Pentekoste, kwa maana siku kumi zilizotangulia Pentekoste zinawakilisha kipindi cha kuunganishwa. Bwana “ame,” (ikiwakilisha wakati uliopita) tayari amekwisha kutimiza mambo matatu kwa ajili ya wale waletao habari njema. Ame “wafariji watu wake,” “ameukomboa Yerusalemu” na “ameufunua mkono wake mtakatifu machoni pa mataifa yote.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Iye “akanyaradza” vanhu Vake pa9/11, achiratidza kutanga kwenguva yokuedzwa yaMaraki chitsauko 3, iyo inoguma pamutemo weSvondo apo anosimudza mureza wezvibereko zvokutanga, sezvinomiririrwa nokuti “akafumura ruoko rwake rwutsvene pamberi pamarudzi ose.” Anonyaradza, anodzikinura, uye anosimudza zviuru zvine zana namakumi mana nezvina. Pa9/11 anonyaradza uye anotanga basa rokuchenesa, umo anodzikinura vanhu Vake, ozovasimudza somureza, kana kuti sezvinotaura Maraki, “chipo chaJudha neJerusarema chichafadza” “semazuva akare.”

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Aye achagara somunhu anonyungudutsa nokuchenesa sirivha; achachenesa vanakomana vaRevhi, nokuvanatsa segoridhe nesirivha, kuti vagozopa kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakanga zvakaita mumazuva ekare, nomumakore okutanga. Maraki 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Tidzaapedzisa kufungisisa kwedu pamusoro pe“kusvikira rinhiko” munyaya inotevera.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Anembeya niro mubyara Wiwe, kandi arasukuraho rwose igitanda ciwe co guhimura, maze akoranye ingano ziwe mu kigega.’ Matayo 3:12. Iki cari kimwe mu bihe vyo kwezwa. Biciye mu majambo y’ukuri, ubwatsi bwari buriko buratandukanywa n’ingano. Kubera ko bari ab’ukwibona cane kandi biyita abagororotsi ku buryo batashobora kwakira igikangiro, kandi bakunda isi cane ku buryo batashobora kwemera ubuzima bwo kwicisha bugufi, benshi baramuvuyeko Yesu. Benshi na n’ubu baracari bariko bakora ico kintu nyene. Uyu musi imitima y’abantu irageragezwa nk’uko ba bigishwa bageragejwe mu rusengero rw’i Kaperinawumu. Iyo ukuri gushikanywe ku mutima, babona yuko ubuzima bwabo butajanye n’ugushaka kw’Imana. Babona ko bakeneye guhinduka rwose bo ubwabo; ariko ntibaba bashaka kwemera igikorwa co kwiyanka. Ni co gituma bashavura iyo ivyaha vyabo vyahishuwe. Baca bagenda bababaye mu mutima, nk’uko ba bigishwa bavuye kuri Yesu binuba bati: ‘Iri jambo riragoye; ni nde ashobora kuryumva?’” The Desire of Ages, 392.