In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.
Muzvinyorwa zvishoma zvekutanga takabatanidza ndima inobva muThe Desire of Ages inotaura nezvaKristu paakapa mufananidzo wemunda wemizambiringa kuvaJudha vaingopikisa. Mufananidzo werwiyo rwemunda wemizambiringa ndiwowo rwiyo rwaMozisi neGwayana urwo vano zana nemakumi mana nezvina ezviuru vanoimba, uye kufemerwa kunotizivisa kuti “rwiyo” muchiporofita runomirira “ruzivo.” Vane zana nemakumi mana nezvina ezviuru vanotevera Gwayana kwose kwarunoenda, saka vachafamba nomuruzivo rumwe cheterwo rwakafambwa naKristu naMozisi. Kristu, saomega wenhoroondo yechiporofita yeIsraeri yekare, naMozisi, saalpha wenhoroondo yechiporofita yeIsraeri yekare, vose vakararama munguva dzinofambirana apo vanhu vechibvumirano chekare vainge vachisiiwa, uye vanhu vechibvumirano chitsva vainge vachisarudzwa. Vane zana nemakumi mana nezvina ezviuru vanoimba rwiyo rwaMozisi nerweGwayana nokurarama nhoroondo umo vanhu vechibvumirano chekare vari kusiiwa—apo Ishe vari kupinda muchibvumirano navanhu Vavo vokupedzisira vechibvumirano.
Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.
Muuprofita, apo Kristu aṅkhab presentinga mufananidzo, zvinowirirana naPetro achitaura kuvaJudha vaigunun’una paPentekosti. Mudambudziko rokupedzisira, Jesu paanenge achipa mufananidzo kuvaJudha vaigunun’una, anomirira avo vari kuimba rwiyo rwomunda wemizambiringa kuvararami vaEfuremu. Petro ari kupa rwiyo rumwe cheterwo paPentekosti, asi ari kuurimba muchimiro chaJoeri. Rwiyo rwomunda wemizambiringa rwiyo rwevanhu vesungano yokutanga vari kurambwa somukadzi panguva imwe cheteyo iyo vanhu vesungano itsva vari kuroorwa naShe. Mhandara dzakanga dzaora mwoyo dzikapinda munguva yokunonoka dzakanga dzakamirira muchato, uye kuzadzika kwakakwana kwaizova kuti dziri kumirira kusimbiswa kwevane zana namakumi mana nezvina zvuru.
The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”
Bhuku ra Joeri rinotanga nechitsauko charo chokutanga richitsanangura kuti munda wemizambiringa waMwari wakaparadzwa navanwi vewaini nechinwiwa chinodhakisa, avo vakagurirwa “waini itsva” kubva pamiromo yavo. Pakarepo Jesu paakazivisa kuvaJudha kuti ushe hwavo hwaizotorwa kubva kwavari hukapiwa boka ravarimi vachabereka zvibereko zvechokwadi zvemunda wemizambiringa, Jesu akabva achinja nzira yokutaura ndokunokora ibwe repakona mutembere rakanga raiswa parutivi, asi rakanga rakatarirwa kuti rive dombo repamusoro-soro. Zvakanga zvichazodzokororwa pakuguma sezvazvakanga zvakaita pakutanga, uye kana chokwadi ichi chaiswa pachena, chinomiririrwa se“chinokatyamadza.”
The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.
“Mitemo ya kutanga kutaurwa” muShoko raMwari inotizivisa kuti, nokuti Joere anotanga kutaura pamusoro pekuparadzwa kwemunda wemizambiringa, icho ndicho chinhu chikuru kwazvo cheuchapupu hwake. Joere haasi oga, nokuti muporofita mukuru mumwe nomumwe anotanga uchapupu hwake achitaura pamusoro pezvivi uye mamiriro ekurasika aIsraeri.
In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
Muna Isaya 28, “varume vanozvidza vanotonga” “Jerusarema” vanomiririrwa se“zvidhakwa zvaEfuremu,” uye se“korona yokuzvikudza.” “Korona” inomiririra hutungamiriri uye “kuzvikudza” kunomiririra hunhu hwaSatani.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.
Makorokoto anopesaniswa navakasara (“residue”), avo vanova “korona” yaMwari yokubwinya; nokuti panguva yemvura yekupedzisira Ishe vanomisa “umambo” hwavo hwekubwinya, sezvakaratidzwa nemufananidzo pakumisa kwavo “umambo hwenyasha” pamuchinjikwa. Umambo hwenyasha pamuchinjikwa hunofananidzira umambo hwekubwinya panguva yomutemo weSvondo.
The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”
Mvura yekupedzisira yakatanga pa9/11 apo kuiswa chisimbiso kwevane zana nemakumi mana nezvina ezviuru pamwe chete nekutongwa kwavapenyu kwakatangawo. Munguva yokuiswa chisimbiso, kudururwa kwaMweya Mutsvene kwakatanga pa9/11, sezvo Jesu akafemera madonhwe mashoma. Ndicho hwaro, uye kudururwa kwaMweya Mutsvene paKuchema kwePakati pousiku ndicho dombo repamusoro. “Zvinoshamisa” chiratidzo chenguva yokudururwa kwomweya kubva “pa9/11 kusvikira kumurayiro weSvondo.”
The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.
Chifananidzo chakafanana, asi chinopesana, che“korona” chinomirira hutungamiri chinoratidzwa munyaya yaIsaya makumi maviri nesere apo zvidhakwa zvinotonga Jerusarema zvinopfuudzwa, uye hutungamiri hwekereke yaMwari hunopiwa kune vakasara. Izvi zvinoratidza mufananidzo wemunda wemizambiringa. Korona yechidhakwa inobviswa, uye vane zviuru zana namakumi mana nezvina vanozova korona inomirira umambo hwaKristu. Isaya anodzidzisa chokwadi chimwe chetecho muchitsauko makumi maviri nezviviri apo Shebna anokandirwa kunyika iri kure ndokutsiviwa naEriakimu. Kunge kuri zvidhakwa zveEfuremu kana kuti Shebna muchitsauko makumi maviri nezviviri, vose vari vaviri vanomirira hutungamiri hwevanhu vaMwari vechibvumirano chekare huchipfuurwa.
Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.
Sekaria anozivisa Kupinda Kwekukunda, uko kuriwo Kuchema kwePakati pousiku, uye ndima dzinotevera dzinobvumirana naIsaya pakuzivisa vanhu vaMwari sekorona.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.
Pembera zvikuru nomufaro, iwe mwanasikana weZioni; danidzira, iwe mwanasikana weJerusarema; tarira, Mambo wako anouya kwauri; iye wakarurama, uye ane ruponeso; anozvininipisa, akatasva mbongoro, iye mwana wembongoro. Uye ndichabvisa ngoro yehondo paEfuremu, nebhiza paJerusarema, nouta hwokurwa huchagurwa; uye iye achataura rugare kumarudzi avahedheni; ushe hwake huchabva kugungwa kusvikira kugungwa, uye kubva kurwizi kusvikira kumigumo yenyika.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
Kana iri iwewo, neropa resungano yako ndabudisa vasungwa vako mugomba musina mvura.
Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
Dzokerai kunhare yakasimba, imi vasungwa vetariro; nanhasi ndinozivisa kuti ndichakudzorerai zvakapetwa kaviri; pandinenge ndakotamisa Judha kuti ave wangu, ndazadza uta naEfuremu, ndikasimudzira vanakomana vako, iwe Zioni, kuti varwisane navanakomana vako, iwe Girisi, uye ndakuita somunondo womurume ane simba.
And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.
Uye Ishe achaonekwa pamusoro pavo, uye museve wake uchabuda semheni; uye Ishe Jehovha acharidza hwamanda, achafamba nechamupupuri chokumaodzanyemba. Jehovha wehondo achavadzivirira; uye vachadya, vakunde namabwe echipfuramabwe; vachamwa, voita ruzha sokunwa waini; uye vachazadzwa sembiya, napamakona eatari. Uye Jehovha Mwari wavo achavaponesa nezuva iro seboka ravanhu vake; nokuti vachava samabwe ekorona, akasimudzwa sechiratidzo pamusoro penyika yake. Nokuti ukuru hworunako rwake, noukuru hwokunaka kwake! Zviyo zvichafadza majaya, newaini itsva mhandara. Zekaria 9:9–17.
Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.
Vhesi regumi nerimwe (9/11) rinoti, “Newewo, nemhaka yeropa resungano yako, ndakasunungura vasungwa vako mugomba risina mvura.” Kristu akasimbisa sungano nevazhinji kwevhiki rimwe, uye vhiki racho rakatanga parubhabhatidzo rwake. Kwemakore matatu nehafu Kristu akafamba pakati pavanhu, uye munguva yokupedzisira yemakore iwayo matatu nehafu Kristu akazadzisa chiporofita chaZekariya chaizivisa kupinda kwokukunda kwaMesia muJerusarema. Kudanidzira kwaPakati pousiku kwakatanga nguva yakatungamirira kurufu rwaKristu, kuvigwa kwake, nokumuka kwake kuvakafa. Rubhabhatidzo rwaKristu runomirira rufu rwake, kuvigwa kwake, nokumuka kwake kuvakafa, saka kutanga nokuguma kwenguva yemakore matatu nehafu zvakafanana.
Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.
Ubhabhathizo lukaKristu lufanekisela i-9/11, futhi i-9/11 iphawula ukuqala kwesikhathi esiphela emthethweni weSonto. Nge-9/11 imvula yokugcina yaqala ukuconsa, futhi emthethweni weSonto ithululwa ngaphandle kwesilinganiso, njengoba kufanekiselwe nguKristu ephefumulela phezu kwabafundi amaconsi ambalwa emvula ngaphambi kokuthululwa okwenzeka ngePhentekoste.
Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”
Sakaria 9:11 e fambelana na 9/11 naswona na ku Huwelela ka le Vusiku bya le Xikarhi, loku ku yisaka emulawini wa Sonto. Hi 9/11 rungula ra Laodikiya ri fike tanihi ntiyiso wa nkarhi wa sweswi, hilaha ri endleke hakona hi 1856 na 1888. Rungula ra Laodikiya ri nyikiwa vanhu lava nga tiviki leswaku va file. Va le “khotsweni” leyi nga riki na rungula ra mpfula ya le ndzhaku, hikuva khotso ya vona a yi na mati. Loko ntsena Laodikiya a a ta hlamula eku gongondzeni enhliziyweni ya vona, Hosi a yi ta va tlakusa yi va humesa ekhotsweni, hikuva ku fikela loko nkarhi wa tintswalo wu pfariwa emulawini wa Sonto, i “swibochwa swa ntshembo.”
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.
Nezve newewo, nendaropa resungano rwako, ndabudisa vasungwa vako mugomba musina mvura. Dzokerai kunhare yakasimba, imwi vasungwa vetariro; kunyange nanhasi ndinoparidza kuti ndichakutsivirai zvakapetwa kaviri. Zekaria 9:11, 12.
9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.
9/11 iliupa nguvu ujumbe uliowasili mwaka 1989. Ujumbe huo ni ujumbe wa malaika wa tatu, lakini katika muundo na istilahi za vuguvugu la matengenezo la Wamilleri, mwaka 1989 uliashiria kuwasili kwa malaika wa kwanza. Ujumbe wa malaika wa kwanza ulipewa nguvu tarehe 11 Agosti 1840 kwa kutimizwa kwa unabii unaohusu Uislamu, nao unatambulisha kwamba kuwasili kwa mwaka 1989 kwa malaika wa tatu kungepewa nguvu kwa kutimizwa kwa unabii unaohusu Uislamu.
When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.
ඉස්ලාමය සම්බන්ධ අනාවැකිය 1840 අගෝස්තු 11 දින තහවුරු වූ විට, එළිදරව්ව 10හි දූතයා පහළ විය; එමගින් 9/11 දින එළිදරව්ව 18හි දූතයාගේ පහළ වීම නිරූපිත විය. 1840 දී පළමු දූතයාට බලය දීමත්, 1844 දී දෙවන දූතයාට බලය දීමත්, දෙකම 9/11 දින තුන්වන දූතයාට බලය දීම නිරූපණය කරයි. 2020 ජූලි 18 වූයේ, 1844 අප්රේල් 19 දින මිලරයිට්වරුන්ගේ පළමු බලාපොරොත්තුභංගය මගින් නිරූපිත වූ පරිදි, දෙවන දූතයාගේ පැමිණීමයි. මිලරයිට් ඉතිහාසයේ පළමු සහ දෙවන දූතයන්ගේ බලගැන්වීම් දෙකෙහි ඉතිහාසයන් මෙන්ම, 9/11 දින තුන්වන දූතයාගේ බලගැන්වීමේ ඉතිහාසය ද, 2023 ජූලි මාසයේ පැමිණි මධ්යරാത്രි හඬේ පණිවිඩයේ බලගැන්වීමට සාක්ෂි සපයයි.
The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.
Nthawi ya kusindikizika iyamba pa 9/11 ndipo imatha pa lamulo la Sabata. Iyamba ndi Khristu kupumira madontho ochepa a mvula ya m’mbuyomo, ndipo imatha ndi malirime a moto onyamula uthenga kupita ku dziko pa Pentekoste. Petro anazindikira Pentekoste ngati kukwaniritsidwa kwa Yoweli. Popeza zili choncho, zimakhazikitsa kuti kupumira kwa Khristu kunalinso kukwaniritsidwa kwa Yoweli, pakuti nyengo ya Pentekoste ili ndi chiyambi ndi mapeto enieni omwe amasonyeza kuti alpha ndiyenso omega. Pa tsiku la kuuka kwa Khristu ku imfa, nsembe ya zipatso zoyamba ya barele inaperekedwa, ndipo patapita masiku makumi asanu pa Pentekoste nsembe ya zipatso zoyamba ya tirigu inakwezedwa. 9/11 imayimira Kulira kwa Pakati pa Usiku kumene kumafika pang’ono chisanafike ndipo kumatsogolera ku lamulo la Sabata. Kukwaniritsidwa kwangwiro kwa chithunzithunzi cha Zekariya 9:9 cha Kulira kwa Pakati pa Usiku ndi pambuyo pa July 2023.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Fara zvikuru, iwe mwanasikana weZiyoni; danidzira, iwe mwanasikana weJerusarema: tarira, Mambo wako anouya kwauri; iye wakarurama, uye ane ruponeso; munyoro, akatasva mbongoro, napamusoro pembwanana, mhuru yembongoro. Zekaria 9:9.
So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.
Saka Zekaria anakubvumirana na Isaya mukufananidzira kwake vanhu vaMwari sekorona, asi anowedzera kuti korona iyoyo ndiyowo mureza paakanyora achiti, “nokuti vachava samatombo ekorona, akasimudzwa somureza pamusoro penyika yake”; uye Zekaria anoendererawo mberi achidzokorora mufaro unobatanidzwa nezviratidzo zvaJoere zve “zviyo” ne “waini itsva,” achiti, “zviyo zvichafadza majaya, uye waini itsva mhandara.” Patinofunga nezvenyaya yevakadhakwa vaEfuremu muchitsauko chemakumi maviri nesere, cherechedzai kuti ichi ndicho chitsauko chemuBhaibheri chinoratidza “zororo nokuzorodzwa.” Iyi ndiyo imwe yendima huru dzeMagwaro pamusoro pemvura yokupedzisira, naizvozvo vakadhakwa ava vaEfuremu vanofanira kuva ivo vamwe chete nevakadhakwa vanotaurwa naJoere.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …
Ole kwa chisoti cha kudzikuza, kwa oledzera a Efraimu, amene kukongola kwawo kwa ulemerero kuli duwa lofota, lokhala pamwamba pa mutu wa zigwa zonenepa za iwo amene agonjetsedwa ndi vinyo! Taonani, Ambuye ali naye mmodzi wamphamvu ndi wolimba, amene ngati chimphepo cha matalala ndi mkuntho wowononga, ngati kusefukira kwa madzi amphamvu osefukira, adzaponya pansi ndi dzanja. Chisoti cha kudzikuza, oledzera a Efraimu, chidzaponderezedwa pansi pa mapazi; ndipo kukongola kwa ulemerero, kumene kuli pamwamba pa mutu wa chigwa chonenepa, kudzakhala duwa lofota, ndi ngati chipatso choyamba chisanafike chilimwe; chimene akachiwona iye amene akuchiyang’ana, chikadali m’dzanja lake amachimeza pomwepo. M’tsiku limenelo Yehova wa makamu adzakhala chisoti cha ulemerero, ndi nduwira ya kukongola, kwa otsala a anthu ake, ndiponso mzimu wa chiweruzo kwa iye amene akhala pansi poweruza, ndi mphamvu kwa iwo amene abwezeretsa nkhondo kufikira pachipata. Koma iwonso alakwitsa chifukwa cha vinyo, ndipo chifukwa cha chakumwa choledzeretsa asochera; wansembe ndi mneneri alakwitsa chifukwa cha chakumwa choledzeretsa, amezedwa ndi vinyo, asochera chifukwa cha chakumwa choledzeretsa; alakwitsa m’masomphenya, apunthwa pa chiweruzo. Pakuti matebulo onse adzaza ndi masanzi ndi zonyansa, kotero kuti palibe malo oyera. …
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Mira pakati penyu mushamisike; danidzirai, hongu, danidzirai: vakadhakwa, asi havana kudhakwa newaini; vanodzedzereka, asi kwete nedoro rinodhakisa. Nokuti Jehovha akadururira pamusoro penyu mweya wehope huru, akavhara meso enyu; vaporofita navatongi venyu, ivo vaoni, akavafukidza. Uye chiono chezvose chava kwamuri samashoko ebhuku rakasimbiswa nechisimbiso, ravanopa kuno munhu akadzidza, vachiti, Verenga ichi, ndinokumbira; iye ndokuti, Handigoni; nokuti rakasimbiswa nechisimbiso. Uye bhuku racho rinopiwa kuno munhu asina kudzidza, vachiti, Verenga ichi, ndinokumbira; iye ndokuti, Handina kudzidza.
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.
Naizvozvo Ishe akati, Nokuti vanhu ava vanoswedera kwandiri nemiromo yavo, uye vanondikudza nemiromo yavo, asi vakaisa mwoyo yavo kure neni, uye kutya kwavo kwandiri kunodzidziswa nemirayiro yavanhu; naizvozvo, tarirai, ndicharamba ndichiita basa rinoshamisa pakati pavanhu ava, iro basa rinoshamisa nechishamiso; nokuti uchenjeri hwavakachenjera vavo huchaparara, uye kunzwisisa kwavane njere vavo kuchavanzwa. Vane nhamo avo vanotsvaka zvakadzama kuti vavanzire Ishe zano ravo, uye mabasa avo ari murima, uye vanoti, Ndianiko anotiona? uye ndianiko anotiziva? Zvirokwazvo kupidigura kwenyu zvinhu kuchaenzaniswa nevhu remuumbi; nokuti chingati basa kuna iye akarigadzira, Haana kundigadzira here? kana kuti chinhu chakaumbwa chingati kuna iye akachiita, Akanga asina kunzwisisa here? Isaya 28:1–8; 29:9–16.
The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:
Jehovah ari kuzoita “basa rinoshamisa” pakati pezvidhakwa zvaEfuremu paanobvisa uchenjeri hwazvo nokunzwisisa kwazvo, izvo zvinhu zviviri chaizvo zvinobatanidzwa nokunzwisisa kuwedzera kwezivo apo shoko rechiporofita rinosunungurwa pachisimbiso. Vakachenjera ndivo vanonzwisisa. Chimwe chikamu che“basa rinoshamisa” kubvisa kubva mundangariro dzezvidhakwa zvaEfuremu zivo inosunungurwa pachisimbiso neShumba yorudzi rwaJudha. Kuparadzaniswa kwavakachenjera navakaipa chikamu che“basa rinoshamisa” raJehovah. Ndiro evhangeri isingaperi. Mushure mokunge Kristu atungamirira vaJudha vaida kukakavara nomufananidzo womunda wemizambiringa, nokudaro achivabata kuti vazvitaurire mutongo wavo vamene, Akabvunza mubvunzo kubva muna Pisarema 118:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
ගොඩනඟන්නන් විසින් ප්රතික්ෂේප කරන ලද ගල කෝණයේ ප්රධාන ගල බවට පත්විය. මෙය ස්වාමීන්වහන්සේගේ ක්රියාවය; එය අපගේ ඇස්වලට අතිශය විශ්මයජනකය. මෙය ස්වාමීන්වහන්සේ විසින් සෑදූ දිනයය; අපි එහි ප්රීතිවෙමු, සන්තෝෂවෙමු. ගීතාවලිය 118:22–24.
The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”
Jehovha anofanira kuita “basa rinoshamisa nechishamiso” pamusoro pezvidhakwa zvaEfuremu, uye izvi zvinosanganisira kubviswa kwesimba ravo rokuziva chokwadi. “Ibwe guru repakona” rinoshamisa pamberi paavo vane “waini itsva” yaJoeri.
The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.
Vakadhakwa havaagoni kuverenga bhuku rakasimbiswa, kungava hutungamiri hunomiririrwa se“vakadzidza” kana vanhuwo zvavo vanomiririrwa se“vasina kudzidza.” Hazvibviri kuti vakadhakwa vanzwisise zvakarurama uchapupu hwechiporofita hweMagwaro, hunomiririrwa se“bhuku rakasimbiswa.” Vakadhakwa vanozivikanwawo kaviri sokuti vari “kunze kwenzira.” Izvi zvakare zvakanyorwa muna Isaya makumi maviri nesere, ndima huru yeMagwaro pamusoro pemvura yokupedzisira, apo Isaya anozivisa “zororo nokuzorodzwa” izvo vakadhakwa vasina kuda kunzwa. “Zororo nokuzorodzwa” ishoko, nokuti rinogona kunzwikwa.
That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.
Kudhakwa ikoko kwakabvisa zvidhakwa munzira ye“makwara ekare” aJeremia, inova “nzira” yokufamba mairi nokuwana mvura yokupedzisira, inomiririrwa naJeremia se“zororo.” Kurambwa kweshoko remvura yokupedzisira nezvidhakwa zvaEfuremu inyaya yakatarwa chaiyo muShoko raMwari. Vakadhakwa nokuti vakaramba kudzokera kunhoroondo yenheyo, iyo inopa muenzaniso wenhoroondo yezana namakumi mana nezvina zvuru, inova ndiyo nhoroondo yemvura yokupedzisira.
The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.
“basa rinoshamisa” rinowanikwa pamusoro pezvidhakwa zvaEfuremu rinoitika panguva yokudururwa kwemvura yokupedzisira. Munguva yemvura yokupedzisira shoko rokuyedza rinobudisa mapoka maviri avanamati, ayo anoratidzwa ne“waini” yavanonwa. Vakaipa vakaramba kuvaka kushandisa kwavo kwechiporofita pamusoro pemitsara yenhoroondo tsvene, uye avo vanoshandisa nzira ye“mutsara pamusoro pomutsara” yaIsaya makumi maviri nesere vanonwa “waini itsva.” Kudhakwa kwevakaipa kunoratidzwa nokusagona kwavo kunzwisisa chiporofita, uye upofu hwavo hwakakonzerwa nokusada kudzokera kunzira dzekare dzinovamba. Jesu akatsiura vaJudha vaipikisa-pikisa nokuvabvunza kana vakanga vamboverenga pamusoro pebwe rinorambwa, richizova musoro wekona.
The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.
Dombo rinova musoro wekona rinomiririra kuti chokwadi chechiporofita chinoti hwaro kana dombo rekona chinodzokororwa mudombo repamusoro. Dombo realpha ndirwozve dombo reomega. Nheyo huru yechiporofita inosimbisa nokutsigira nzira yemutsara pamusoro pemutsara, (iyo iri nzira yemvura yekupedzisira), ndeyekuti kutanga kwechinhu kunoratidza kuguma kwechinhu. Nheyo huru yechiporofita mukufamba kwevaMillerite yaiva nheyo yezuva rimwe pachinzvimbo chegore rimwe, iyo yakasimbiswa apo mutumwa waZvakazarurwa gumi akaburuka. Nheyo huru yechiporofita mukufamba kwevane zana namakumi mana nezvina zvuru ndeyekuti kutanga kunoratidza kuguma, izvo zvakasimbiswa apo mutumwa waZvakazarurwa gumi nesere akaburuka.
God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”
Izwi likaNkulunkulu lesiprofetho linemininingwane eminingi kakhulu ekuchazeni izici ezihilelekile nemvula yamuva. Elinye lalawo maqiniso lithi izidakwa zakwa-Efrayimi azinawo amandla okuqonda imvula yamuva, futhi lokhu kwafaniswa ngamaJuda ayesikisela kuPetru ukuthi abafundi babedakiwe. Umgomo oyinhloko wendlela ubekwe obala ngokuqondile njenge-Alfa ne-Omega ngokuphindaphindiweyo eZwini likaNkulunkulu, kodwa iZwi livalelwe bona. Le ndlela, umthetho oyinhloko wesiprofetho, kanye nesigijimi semvula yamuva, kungeminye yemixholo engcwelisiweyo emgqeni wesiprofetho womlando omelwe ngokuthi “umsebenzi omangalisayo.”
Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.
Shoko raJehovha wehondo rakauyazve kwandiri, richiti, Zvanzi naJehovha wehondo: Ndakashingairira Ziyoni neshungu huru; zvirokwazvo ndakairishingairira nokutsamwa kukuru. Zvanzi naJehovha: Ndadzokera kuZiyoni, uye ndichagara pakati peJerusarema; naJerusarema richanzi guta rechokwadi, uye gomo raJehovha wehondo gomo dzvene. Zvanzi naJehovha wehondo: Kuchazogarazve varume vakwegura navakadzi vakwegura mumigwagwa yeJerusarema, mumwe nomumwe akabata tsvimbo yake muruoko rwake nokuda kwoukuru hwake. Nemigwagwa yeguta ichazara vakomana navasikana vachitamba mumigwagwa yarwo.
Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.
Zvanzi Ishe wehondo achiti, Kana chinhu ichi chichionekwa sechinoshamisa pamberi pamaso avakasara vavanhu ava pamazuva ano, chingavawo chinoshamisa pamberi pangu here? ndizvo zvinotaura Ishe wehondo. Zvanzi Ishe wehondo achiti, Tarirai, ndichaponesa vanhu vangu kubva kunyika yokumabvazuva, nokubva kunyika yokumadokero; uye ndichavauyisa, vagare pakati peJerusarema; uye vachava vanhu vangu, neni ndichava Mwari wavo, muchokwadi nomukururama. Zvanzi Ishe wehondo achiti, Maoko enyu ngaasimbiswe, imi munonzwa pamazuva ano mashoko aya nomuromo wavaporofita, avo vakanga varipo pazuva rakaiswa nheyo dzeimba yaIshe wehondo, kuti temberi ivakwe. Nokuti mazuva iwayo asati asvika, kwakanga kusina mubayiro womunhu, kana mubayiro wechipfuwo; kwakanga kusinawo rugare kuna iye aibuda kana aipinda nokuda kwokutambudzika; nokuti ndakaita kuti vanhu vose, mumwe nomumwe, vamukire muvakidzani wake. Asi zvino handingazovi kuvakasara vavanhu ava sezvandakanga ndiri pamazuva okutanga, ndizvo zvinotaura Ishe wehondo. Zekaria 8:1–11.
Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Zakariya anoti, “Maoko enyu ngaasimbiswe, imi munonzwa mumazuva ano mashoko aya nemiromo yavaprofita, vakanga varipo pazuva rakaiswa hwaro hweimba yaJehovha wehondo, kuti temberi ivakwe.” Chinopa vanhu vaMwari simba ishoko rehwaro hunova dombo repakona guru. Shoko iroro nderekuti nhoroondo yeMillerite inodzokororwa munhoroondo yevane zviuru zana namakumi mana nezvina.
Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.
Kristu anobvunza achiti, “Kana zvichionekwa sechinhu chinoshamisa pamberi pameso evasara vavanhu ava mumazuva ano, zvingaitikawo here kuti zvionekwe sechinoshamisa pamberi pameso angu?” Mubvunzo iwoyo unoratidza nguva yechiporofita ye “basa rinoshamisa” raMwari iro riri musoro unotaurwa nomuporofita wese, asiwo unoratidza nguva iyo kufamba kweLaodhikia kwezana nezviuru makumi mana nezvina kunoshanduka kuva kufamba kweFiraderufia kwezana nezviuru makumi mana nezvina. Ndiyo nzvimbo imwe cheteyo yavanonamirwa chisimbiso, uye ndiyo nzvimbo imwe cheteyo iyo kufamba kunoshanduka kubva pahondo kuenda mukukunda, iyozve iriwo apo basa rokubatanidza uMwari nouvanhu pakati peboka iri ravanhu rinopedziswa sezvo nzvimbo tsvene ichicheneswa zvirokwazvo. Izvi zvinogona kuzikanwa mundima idzi, nokuti nhoroondo yechiporofita inomiririrwa ne “basa rake rinoshamisa” inoshamisa pamberi pameso aMwari napamberi pameso evasara, uye meso achitarisana chiratidzo chokubatana. Kubatana kunomiririrwa pano kuri kutaura pamusoro pokunamirwa chisimbiso kwevanhu vaMwari vanotevera Gwayana kwose kwarinoenda, avo vasvika panzvimbo yokuti vangatofa zvavo pane kutadza nokukanganisa kumiririra hunhu hwaKristu.
Micah identifies the foundational history of ancient Israel as “marvelous things.”
Mika anotara nhoroondo dzokutanga dzeIsraeri yekare se“zvinhu zvinoshamisa.”
According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.
Saizvozvo namisi yekubuda kwako munyika yeEgipita ndichamuratidza zvinhu zvinoshamisa. Mika 7:15.
The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.
“mabasa aya anoshamisa” inhoroondo yenheyo, iyo iri “inoshamisa” nokuti nhoroondo yenheyo inodzokororwa munhoroondo yokuguma, inomiririrwa nedombo repamusoro-soro. “Mabasa anoshamisa” inhoroondo inotanga nedombo rekona uye inoguma ne“dombo repamusoro-soro.” “Mabasa ake anoshamisa” akaratidzwa munhoroondo yaMozisi uye akadzokororwa munhoroondo yaKristu. Mozisi ndiye dombo rekona uye Kristu ndiye dombo repamusoro-soro. Mozisi ndiAlpha uye Kristu ndiOmega muchiprofita.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.
“Kuambira pa Mose, Alfa yeniyeni ya mbiri ya m’Baibulo, Khristu anafotokoza m’Malemba onse zinthu zokhudza Iyemwini.” The Desire of Ages, 797.
Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.
Mose akadzidzisa, uye Petro akashandisa mashoko aMose paPentekosti kuratidza kuti Mose aifananidzira Kristu.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Asi izvo, izvo Mwari zvaakagara aratidza kare nemuromo wavaprofita vake vose, kuti Kristu waifanira kutambudzika, ndizvo zvaakazadzisa saizvozvo. Naizvozvo tendeukai, mutendeuke, kuti zvivi zvenyu zvidzimwe, kuti nguva dzokuzorodzwa dzigouya dzichibva pamberi paIshe; uye iye achatuma Jesu Kristu, iye akamboparidzwa kwamuri kare; uyo denga rinofanira kumugamuchira kusvikira panguva dzokudzorerwa kwezvinhu zvose, izvo Mwari akataura nemuromo wavaprofita vake vatsvene vose kubva pakuvambwa kwenyika. Nokuti Mozisi zvirokwazvo akati kumadzibaba, Ishe Mwari wenyu achakumutsirai Muprofita kubva kuhama dzenyu, akafanana neni; iyeye muchamunzwa pazvinhu zvose, zvose zvaachataura kwamuri. Uye zvichaitika kuti mweya mumwe nomumwe usingazomunzwiri Muprofita uyo, uchaparadzwa ubviswe pakati pavanhu. Zvirokwazvo, navaprofita vose kubva kuna Samueri navose vakatevera shure kwake, vose vakataura, vakaporofitawo mazuva ano. Mabasa 3:18–24.
Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.
Mosi sa alfa uye Kristu sa omega zvakasimbiswa neuchapupu hwaPetro hwechipiri pamusoro paMosi pakudururwa kwePentekosti; uye nokudaro Petro ari kusimbisa nokuzivisa kuti chikamu chikuru cheshoko remvura yokupedzisira (uye negakava rakamutsirwa pamusoro paro) ndiwo musimboti wechiporofita we“alfa neomega.” Musimboti iwoyo ndiwo unofananirana nevanhu vane zviuru zana namakumi mana nezvina nepfungwa yegore/zuva munhoroondo yevaMillerite. Musimboti we“alfa neomega” ndiwo musimboti we‘nheyo ichiva dombo repamusoro rekupedzisa,’ ndiwo musimboti wa‘Mosi neGwayana;’ saka nokudaro unorondedzerwa nekurudziro seimwe yendima dziri murwiyo rwomunda wemizambiringa, urwo rwuriwo rwiyo rwaMosi neGwayana.
The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.
Kwatangira n’okuggwa okulagibwa mu mirongo egy’enjawulo egy’obunnabbi biraga ebyafaayo mwe Katonda atuukiriza “ebikolwa bye eby’ekitalo,” era kye kitangaala ekiva mu kutegeera ekifaananyi ky’“ebikolwa eby’ekitalo” kye kikiikirira ekifuula Omulaodikiya okuba Omu Filadelufiya, bwe atyo n’afuuka ejjinja mu yeekaalu eri okuzimbibwa, nga yeekaalu ey’AbaMillerite bwe yazimbibwa mu myaka 46 egyasooka okutuuka ku October 22, 1844 Mukama bwe yajja amangu eri yeekaalu ye.
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. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.
Kana zvirokwazvo makaravira kuti Ishe vane nyasha. Kwamuri muchiuya kwaari, sebwe benyu, rakarambwa zvirokwazvo navanhu, asi rakasanangurwa naMwari uye rinokosha, nemwiwo, samabwe mapenyu, muri kuvakwa muve imba yomweya, uprista hutsvene, kuti mupire zvibayiro zvomweya zvinogamuchirika kuna Mwari kubudikidza naJesu Kristu. Nokutiwo zvakanyorwa muRugwaro zvichinzi: Tarirai, ndinoisa muZioni ibwe repakona guru, rakasanangurwa, rinokosha; uye uyo anotenda kwaari haangatongonyadziswi. Naizvozvo kwamuri imi munotenda, iye anokosha; asi kuna avo vasingateereri, ibwe rakarambwa navavaki, iro ndiro rava musoro wepakona, uye ibwe rokugumbusa nedombo rokukanganisa, kuna avo vanogumburwa neshoko vachisateerera; kwavakagadzirirwawo izvozvo. Asi imi muri rudzi rwakasanangurwa, uprista hwoumambo, rudzi rutsvene, vanhu vaMwari pachavo; kuti muzivise kurumbidzwa kwaiye akakudanai kubva murima achikuuyisai muchiedza chake chinoshamisa; imi kare maisava vanhu, asi zvino muri vanhu vaMwari; imi makanga musina kuwana ngoni, asi zvino mawana ngoni. 1 Petro 2:3–10.
To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.
කුමාරිකාවූ උන්වහන්සේගේ අද්භුත ආලෝකයට කැඳවනු ලැබීම, ඒ කැඳවීම සිදු වන කාලය හඳුන්වා දෙයි; මක්නිසාද 1888හි මාර්ග-ලකුණ, මෝසෙස්ගේ අල්ෆා ඉතිහාසයේ කොරාහ්ගේ කැරැල්ල ලෙස ප්රේරණය මගින් සමාන කරනු ලැබූ දෙය, අවසාන දින වෙත ගෙන එනු ලැබූ කල, එය 9/11 සමඟ සමාන්තර වේ; එවිට ප්රේරණය අනුව තුන්වන දූතයා සමඟ ලාඔදිසියාගේ පණිවුඩය පැමිණේ. අනාවැකියෙහි ලාඔදිසියානුවන් “අන්ධ” යැයි කියනු ලබති; එහි අර්ථය ඔවුන් අඳුරෙහි සිටින බවය. එබැවින් අඳුරෙන් පිටතට එන කැඳවීම ලාඔදිසියාගේ පණිවුඩය 1856, 1888 සහ 9/11 දී පැමිණි විට ආරම්භ විය. 9/11 දී “අඳුරෙන් පිටතට එන කැඳවීම” යනු එළිදරව් පොතේ දහඅටවන පරිච්ඡේදයේ දූතයාගේ ආලෝකය අවබෝධ කර ගැනීමට වූ කැඳවීමක් පමණක් නොව, දෙවියන්වහන්සේගේ “අද්භුත ක්රියා” ඔවුන්ගේ සම්පූර්ණ ඉටු වීම ලබා ගන්නා එම ඉතිහාසය තුළටම අසන්නා කැඳවීමක්ද විය.
It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.
ඉකුත් දශක තුන පුරා නැවත නැවතත් ප්රදර්ශනය කරනු ලැබ ඇත්තේ “සදාකාල ශුභාරංචිය” පිළිබඳ අනාවැකිමය අර්ථ දැක්වීම යනු, අනාවැකිමය සත්යයක් මුද්රාවෙන් මුදා හරිනු ලබන ඉතිහාසයක් වන අතර, එමඟින් පියවර තුනකින් යුත් පරීක්ෂණ ක්රියාවලියක් ආරම්භ වන බවය; ඒ තුන් පරීක්ෂණ තුළ වෙනස්කමේ ලක්ෂණ දෙකක් ද පවතී. පළමු පරීක්ෂණ දෙක ස්වභාවයෙන් තුන්වැනි පරීක්ෂණයට වඩා වෙනස්ය; මක්නිසාද තුන්වැනි පරීක්ෂණය යනු ඔබ පළමු හා දෙවැනි පරීක්ෂණ ජයගත්තාද යන්න ප්රකට කරන නිර්ණායක පරීක්ෂණයකි. සදාකාල ශුභාරංචියේ අනෙක් වෙනස්කම නම්, ඊළඟ පරීක්ෂණයට සම්බන්ධ වීමට නම් ඔබ වර්තමාන පරීක්ෂණය ජය ගත යුතුය.
The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.
Nhoroondo ye“mabasa anoshamisa” zvakare inhoroondo umo “evhangeri isingaperi” inosvika pamugumo wayo mukuru, nokuti nguva yekutongwa inoziviswa nengirozi yokutanga uye inozivikanwa seevhangeri isingaperi inowana kuzadzikiswa kwayo kwakakwana kutanga pa9/11. Kutongwa kuri kuyambirwa pamusoro pako kuvaMillerite kwaiva kwa22 Gumiguru 1844 apo suo rakavharwa mumufananidzo wevasikana gumi, nokudaro richifananidzira mutemo weSvondo apo suo rinovharwazve mumufananidzo wevasikana gumi. 9/11 iri kuzivisa kuti nguva yokutonga kwaMwari kwekupedzisira inotanga pamutemo weSvondo, sezvakaita vaMillerite pavakazivisa kuti nguva yokutonga kwekuongorora yakatanga pa22 Gumiguru 1844.
From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”
Kubva pa9/11 kusvika kumurayiro weSvondo inguva inomiririrwa se“mabasa anoshamisa aMwari,” uye sezvakangoita dombo repakona rinova “musoro wekona,” uye sezvakangoita “nguva yePentekosti,” uye sezvakangoita “chitsauko chechipiri chaHabhakuki,” uye senguva “yokusimbiswa kwevane zviuru zana namakumi mana nezvina,” uye senguva “yokuedzwa kwechifananidzo chechikara,” uye se“vhangeri risingaperi,” uye senhoroondo tsvene ya“1840 kusvika 1844,” uye senhoroondo ye“Zvakazarurwa chitsauko chegumi,” uye senhoroondo ya“kubva pakubhabhatidzwa kwaKristu kusvika parufu rwake.”
The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.
Mbiri yo yimiliridwa mu fractal mwa ubatizo Wake ndiyo inayambitsa nyengo ya masiku 2520 imene inatha pa mtanda. Ubatizo wa Khristu unayimira imfa Yake, kuikidwa m’manda, ndi kuuka Kwake, zimene zinakwaniritsidwa kwenikweni kumapeto kwa masiku 1260.
When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”
Apo Mzimu Mutende aŵikile pa ubatizo wa Khristu, ichi chikaimirira mwauchimi kuwila kwa mngelo wa Chivumbulutso 18 pa 9/11. Patapita masiku 1260 a maulosi, zochitika zoimiridwa ndi ubatizo zinakwaniritsidwa kwenikweni pa mtanda. Mbiri yochokera pa ubatizo kufika pa mtanda ili ndi mbiri ya alpha yophiphiritsa, imene imakwaniritsidwa kwenikweni kumapeto kwa nyengoyo. Mbiri za alpha ndi omega ndi mafractal a mbiri yonse yathunthu. Mbiri yochokera pa ubatizo kufika pa mtanda ndiyo “ntchito zodabwitsa za Mulungu,” ndipo mbiriyo imaimiridwanso ndi “ubatizo wa Khristu,” ndiponso ndi “imfa, kuikidwa m’manda, ndi kuuka” kwake kwenikweni, choncho imaimiridwanso ndi “ubatizo wa Israeli wakale pa Nyanja Yofiira,” ndiponso ndi “ubatizo wa miyoyo isanu ndi itatu m’mbiri ya Nowa.” Nthawi zonsezi zikuyimira mbiri ya “ntchito zake zodabwitsa.”
When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?
Ngokuphathelene nenombolo 8 njengophawu lovuko, yilabo miphefumulo eyisishiyagalombili eyayisemkhunjini okungukukhulunywa kokuqala ngenombolo yesishiyagalombili njengophawu; futhi ngokomthetho wokukhulunywa kokuqala, yonke imininingwane yesiprofetho itholakala kulokho kukhulunywa kokuqala. Leyo miphefumulo eyisishiyagalombili isuka emhlabeni omdala iya emhlabeni omusha, akunjalo na?
Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.
Iwo mweya misere umunani yabayeho mu gihe c’imvura, ariko abo bose banse ubutumwa bwo kuburira bw’imvura barapfuye, si ko? Ayo mweya “8” ajya mw’isi nshasha agereranywa n’amateka y’ubutumwa bwo kuburira bwanse, urugi rwugaye, imvura, n’isi nshasha, yaciye mu mpinduka y’ibihe vy’uguhishurirwa iva mw’isi ya kera ija mw’isi nshasha.
The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”
Shanduko yenguva dzezvirongwa zvaMwari inoratidza mweya misere avo vari zana nemakumi mana nezvina ezviuru, ndiyo kufamba kubva kuLaodicea kuenda kuPhiladelphia; uyezve ndiyo kufamba kubva kukereke inorwa, yakaumbwa negorosi nemasora, kuenda kukereke inokunda, yakaumbwa chete nechibayiro chegorosi remichero yokutanga chinosimudzwa sechiratidzo chokupirwa kuti nyika yose ione, zvakafanana nokuona chikepe chimwe chete chiri pamusoro pemvura dzine dutu. Vanhu ivavo ndivo 8 iri ye7, uye nhoroondo yokuyambuka kweareka pamwe nokuyambuka kweGungwa Dzvuku, zvose zviri zviviri mifananidzo ye“Mabasa ake anoshamisa.”
Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.
Awo miphefumulo hi yona leyi pfuxiweke eku hetisekeni ka Nhlavutelo 11:11. Hi vona vanhu va Xikwembu va ntwanano, lava yimeleriwaka hi tata wa vona Abrahama, loyi a rhwale xikombiso xa ntwanano hi ku yimbisiwa loku a ku fanele ku endliwa hi siku ra vunhungu.
All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.
මිම පේළි සියල්ලම එකම කාල පරිච්ඡේදය නිරූපණය කරයි, සහ එම කාල පරිච්ඡේදය 9/11හි පදනම්වලින් ආරම්භ වී ඉරිදා නීතියෙන් අවසන් වේ. 9/11 පදනම් ගල වන අතර ඉරිදා නීතිය මුදුන් ගල වේ. නෙහෙමියා හා එස්රාගේ කාලයේ යෙරුසලම නැවත ගොඩනැගීමේ ඉතිහාසයේදී, පළමු ආඥාවේ ඉතිහාසය තුළ පදනම සම්පූර්ණ කරන ලද අතර, දේවමාළිගාවම තුන්වන ආඥාවට බොහෝ කලකට පෙර නිම කරන ලදී. මිලේරයිට් ඉතිහාසයේදී, 1843 ප්රස්තාරය ප්රකාශයට පත් කළ 1842 මැයි මාසයේදී පදනම් ස්ථාපිත කරන ලදී. මිලේරයිට් දේවමාළිගාව 1798 සිට 1844 දක්වා, වසර හතළිස් හයක් තිස්සේ ගොඩනැගෙමින් තිබිය යුතු විය. 1844 ඔක්තෝබර් 22ට පෙර මිලේරයිට් දේවමාළිගාව නිම කරන ලදී; එහි මුදුන් ගල වූයේ මධ්යම රාත්රි හඬය. 1844 ඔක්තෝබර් 22 දින මධ්යම රාත්රි හඬ අවසන් වූ විට, ක්රි.පූ. 457හි ඇල්ෆා සහ තුන්වන ආඥාව 1844හි ඔමේගා තුළ එහි සමාන ප්රතිරූපයට හමුවී තිබුණි. වසර 2300ට ඇල්ෆා ලෙස ක්රි.පූ. 457ද, ඔමේගා ලෙස 1844ද. එක මට්ටමකින් දෙකම එකම දේය; මක්නිසාද යත් ආඥාවක් හෝ දේවදූතයෙක් යන දෙකම පණිවිඩ වන බැවිනි, සහ ඒ දෙකම ඉරිදා නීතියේ ප්රතිරූප වේ, එහි ආඥාවක් ඇති වන අතර තුන්වන දේවදූතයාගේ පණිවිඩය මහ හඬක් දක්වා උද්ධමනය වන ස්ථානයේය.
From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”
Kutanga muna 457 BC kusvika muna 408 BC, makore makumi mana namapfumbamwe akaratidzwa naDhanieri senguva iyo vaJudha vaizopedzisa kuvaka: “mugwagwa uchavakwazve, norusvingo, kunyange munguva dzokutambudzika.”
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Naizvozvo muzive uye munzwisise kuti kubva pakubuda komurayiro wokudzosa nokuvaka Jerusarema kusvikira kuna Mesiya, Muchinda, pachava namavhiki manomwe, namavhiki makumi matanhatu namaviri; mugwagwa uchavakwazve, norusvingo, kunyange munguva dzokutambudzika. Danieri 9:25.
457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.
457 BC න් 1844 දක්වා ඇති කාලය, අවුරුදු 2300 ක අනාවැකියේ අල්ෆාත් ඔමේගාත් වේ. ඒ දෙකම ඉරිදා නීතියට ආදර්ශවත් ය; මක්නිසාද අල්ෆාත් ඔමේගාත් වන බැවින් ඒවා එකම ය, සහ 1844 හි ඇති වූ බලාපොරොත්තු භංගය, දේවානුභාවයෙන් කුරුසියේ බලාපොරොත්තු භංගය සමඟ සමාන්තර කර ඇත. 1844 කුරුසියට ආදර්ශවත් නම්, සහ එය එසේය නම්, එහි අල්ෆා සමානකාරකය වූ 457 BC ද එසේම වේ. 1844 සිට 1863 දක්වා කාලය තෙවන දූතයාගේ පරීක්ෂා කිරීමේ ක්රියාවලිය දර්ශනය කරයි. එම පරීක්ෂා කිරීමේ ක්රියාවලිය, තුන්වන ආඥාව, එනම් ඉරිදා නීතියේ ආඥාව, හා කැලඹිලි සහිත කාලයක සිදුවන වීදියත් බැම්මත් සම්පූර්ණ කිරීම අතර තිබෙන අවුරුදු 49 මඟින් නිරූපණය කර ඇත.
457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.
Kubva muna 457 BC kusvikira muna 408 BC ndiyo nhoroondo yealpha yemakore 2300 inoratidza nhoroondo yeomega kubva muna 1844 kusvikira muna 1863. Nhoroondo mbiri idzodzo dzinoratidza nhoroondo yevane zviuru zana nemakumi mana nezvina pashure pokunge vaiswa chisimbiso panguva yomutemo weSvondo kusvikira nguva yokuedzwa kwavanhu yavharwa. Basa revane zviuru zana nemakumi mana nezvina nderekudana varume navakadzi kuti vadzokere ku“nzira dzekare,” izvo zvinoratidzwa naIsaya sokuvakazve matongo ekare, uye izvo Jeremia anozivisa senzira inotungamirira kushoko remvura yokupedzisira. “Rusvingo” ndiwo mutemo waMwari uwo vane zviuru zana nemakumi mana nezvina vachamiririra kunyika yose sechiratidzo. Izvi zvichaitika munguva dzokutambudzika dzenhamo yechitatu yeIslamu, nokuti iIslamu inotsamwisa ndudzi. Basa iri nenguva dzokutambudzika zvichaenderera mberi kusvikira Mikaeri asimuka.
So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.
Naizvozvo, kana uchigona kuona kuti kubva muna 457 BC kusvika muna 408 BC inguva yechiporofita yakatanga nechirevo chechitatu uye yakafananidzira nguva yechiporofita yakatanga muna 1844 nekusvika kwengirozi yechitatu ikaguma muna 1863, zvino unogona kuona kuti kubatana kwazvo nechiporofita chemakore 2300, kungava senzvimbo yokutangira kana kuti senzvimbo yokugumira, kunozviratidza sealpha naomega maererano kune chimwe nechimwe. Nguva dzokutambudzika dzaNehemiya dzinoratidza nguva yokutambudzika yakatungamirira kusvika uye ichisanganisira Hondo yeVagari vemo. Nguva yemakore makumi mana nemapfumbamwe munhoroondo yealpha inomiririra nguva yemakore 19 munhoroondo yeomega. Nguva iyoyo yemakore 19 yakamiririrwawo nemakore 19 ari pakutanga pechiporofita chaIsaya chemakore 65.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Nokuti mutwe weSiria iDhamasiko, nomutwe weDhamasiko ndiRezini; mukati memakore makumi matanhatu namashanu Efraimi achaputswa, kuti arege kuva vanhu. Isaya 7:8.
Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.
Isaya akabudisa chiporofita ichi muna 742 BC, uye makore 19 gare gare, muna 723 BC, umambo hwokuchamhembe hwakatakurwa hukaendeswa muutapwa kwemakore 2520, hwakaguma muna 1798. Makore 19 kubva muna 742 BC kusvika muna 723 BC anowirirana nemakore 19 kubva muna 1844 kusvika muna 1863, nokuti makore 19 okutanga ndiwo alpha yechiporofita ichi, uye makore 19 okupedzisira ndiwo omega. Munhoroondo yemakore 19 aya, mambo akaipa Ahazi akasangana naIsaya neshoko remvura yokupedzisira, rinomiririrwa mundima yechisere seshoko re“nguva nomwe.” Ahazi akaramba shoko iri, sezvakaitawo Adventism yeMillerite yeRaodhikia muna 1863.
During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.
Munguva iyoyo, mupristi mukuru waAhazi akashanyira Asiriya, akauya nomufananidzo wetemberi yavo yechihedheni, uye Ahazi akaita kuti ivakwe muruvazhe rwetemberi yaMwari. Mutsara uyu unofambirana nenyaya yomuprofita asingateereri, uyo aisafanira kudzokera kuJudha nenzira yaakauya nayo, asi akadaro uye akanyengerwa nomuprofita wenhema uye anoreva nhema, zvichimiririra kudzokera kunzira dzechiPurotesitendi chakatsauka kuti vavande pakunzwisisa kweMillerite kwe“nguva nomwe,” mukuzadziswa kwechinyakare kwembwa inodzokera kumarutsi ayo amene.
This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”
Izvi zvaichiitika panguva iyo Hondo yeVagari vemo pakati poushe hwokumusoro noushe hwokumaodzanyemba yakanga yava kutanga, nokudaro zvichifanekidzira Hondo yeVagari vemo muUnited States apo nguva yemakore 19 yakadzokororwa. 742 BC kusvika 723 BC inomiririra nguva yemakore 19 ya1844 kusvika 1863, iyo inomiririra nguva kubva pamutemo weSvondo kusvika pakuvharwa kwenguva yenyasha. Nhoroondo ye9/11 kusvika pamutemo weSvondo ndiyo nhoroondo yomuedzo womufananidzo wechikara mukati meUnited States, unodzokororwa mumuedzo womufananidzo wechikara wapasi rose unotanga pamutemo weSvondo. Nokuda kwechikonzero ichi, nguva dzemakore 19 dzinomiririra mutemo weSvondo kusvika pakuvharwa kwenguva yenyasha, dzinomiririrawo nhoroondo ye9/11 kusvika pamutemo weSvondo, iyo iri nhoroondo ya“Mabasa ake anoshamisa.”
We will continue in the next article.
Tichaenderera mberi muchinyorwa chinotevera.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.
Shoko raJehovha rakasvika kwandiri richiti, Mwanakomana womunhu, chirevo ichi chamunacho munyika yaIsraeri ndechei, muchiti, Mazuva anorebesa, uye chiratidzo chose chinokundikana? Naizvozvo vaudze uchiti, Zvanzi naIshe Jehovha; ndichagumisa chirevo ichi, uye havachazochishandisizve sechirevo muIsraeri; asi uti kwavari, Mazuva ava pedyo, uye kuzadzika kwechiratidzo chose. Nokuti hakuchazovipozve chiratidzo chisina maturo kana kuuka kunonyengera mukati meimba yaIsraeri. Nokuti ndini Jehovha: ndichataura, uye shoko randichataura richaitika; harichazononokizve; nokuti pamazuva enyu, imwi imba inopanduka, ndichataura shoko, uye ndichariita, ndizvo zvinotaura Ishe Jehovha.
Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Zvakare shoko raJehovha rakasvika kwandiri richiti, Mwanakomana womunhu, tarira, avo veimba yaIsraeri vanoti, Chiratidzo chaanoona ndechamazuva mazhinji achauya, uye anoporofita pamusoro penguva dziri kure. Naizvozvo uti kwavari, Zvanzi naIshe Jehovha; Hapachazovi neshoko rangu richanonotswazve, asi shoko randataura richaitika, ndizvo zvinotaura Ishe Jehovha. Ezekieri 12:21–28.