The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Impikisano ya nyuma nshaka guhuza n’izindi mpaka z’amateka zerekeye ikimenyetso cya Roma mu mateka y’Abadiventisiti ni igitabo cya Yoweli. Iyo mpaka yabaye nyuma ya tariki ya 11 Nzeri 2001, kandi hatitawe ku mimerere y’icyo gihe, utuntu tumwe twihishe dushobora rwose kutaboneka. Gushyira iyo mimerere mu rwego rwayo bisaba gusuzuma amateka y’Abamileriti. Ku wa 11 Kanama 1840, ubuhanuzi bw’igihe bwo mu Ibyahishuwe igice cya cyenda, umurongo wa cumi na gatanu bwarasohoye.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
එවිට පැයක්ද දවසක්ද මාසයක්ද අවුරුද්දක්ද සඳහා සූදානම් කරනු ලැබූ දූතයන් සතරදෙනා මුදාහරින ලද්දෝය, මනුෂ්යයන්ගෙන් තුන්වැනි කොටස ඝාතනය කිරීමට. එළිදරව් 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Ndime iyi inoratidza kuti “awa, nezuva, nemwedzi, negore,” zvakaenzana namakore mazana matatu namakumi mapfumbamwe nerimwe namazuva gumi namashanu. Ngirozi ina dzacho dzakanga dzichimiririra nguva iyo chiIslam chakamuka chikava nesimba chikauyisa hondo pamusoro peRoma, zvichitanga musi wa 27 Chikunguru, 1449. Panotangira pakatarwa kuburikidza nokushandisa panopera imwewo uporofita hwenguva hwamakore zana namakumi mashanu. Uporofita hwokutanga hwenguva hwamakore zana namakumi mashanu hwakaiswa pachena munhoroondo yedenho rokutanga, iro ririwo hwamanda yechishanu ya Zvakazarurwa chitsauko 9. Pakapera uporofita hwemakore zana namakumi mashanu musi wa 27 Chikunguru, 1449, uporofita hwenguva hwatiri zvino kufunga nezvahwo hwakatanga, uye makore mazana matatu namakumi mapfumbamwe nerimwe namazuva gumi namashanu gare gare uporofita hwacho hwakapera musi wa 11 Nyamavhuvhu, 1840.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller akanga anzwisisa kuti masimba anotsanangurwa muna Zvakazarurwa 9 aimirira ChiIslamu, uye zuva raNyamavhuvhu 11, 1840 risati rasvika, mumwe wechiMillerite ainzi Josiah Litch akabudisa chiporofita chakanga chakavakirwa pauprofita, achiratidza kuti muna 1840 ukuru hweOttoman hwaizopera. Mazuva gumi zuva raNyamavhuvhu 11, 1840 risati rasvika, Litch akanyatsogadzirisa uye akavandudza chiporofita chake kuti asangoratidza gore raizoitika kuzadzika kwechiporofita chete, asi gore chairo, zuva nemwedzi. Hanzvadzi White anotaura pamusoro pemhedzisiro yakaitwa nechirevo chaLitch kunyika yechitendero yevaMillerite apo chiitiko ichocho chakazadzika.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“සන් 1840 දී, අනාවැකියේ තවත් විශිෂ්ට ඉටුවීමක් විශාල ජනතා උනන්දුවක් උද්දීපනය කළේය. එයට වසර දෙකකට පෙර, දෙවන පැමිණීම ප්රකාශ කළ ප්රමුඛ සේවකයන්ගෙන් එක් අයෙකු වූ ජෝෂියා ලිච්, එළිදරව් 9 පිළිබඳ විවරණයක් ප්රකාශයට පත් කරමින්, ඔටෝමාන් අධිරාජ්යයේ පතනය පුරෝකථනය කළේය. ඔහුගේ ගණනය කිරීම් අනුව, මෙම බලය පෙරළා දමනු ලැබිය යුත්තේ... 1840 අගෝස්තු 11 වන දින, කොන්ස්ටන්ටිනෝපලයේ ඔටෝමාන් බලය බිඳ වැටෙනු ඇතැයි අපේක්ෂා කළ හැකි වේලාවේදීය. තවද, මෙය එසේම වන බව සොයාගනු ඇතැයි මම විශ්වාස කරමි.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“ඉතා නිශ්චිත කර තිබූ ඒ කාලයේම, තුර්කිය, තම තානාපතිවරුන් මඟින්, යුරෝපයේ සන්ධානගත බලවතුන්ගේ ආරක්ෂාව පිළිගෙන, එසේම තමන්ව ක්රිස්තියානි ජාතීන්ගේ පාලනය යටතට පත් කළාය. එම සිද්ධිය අනාවැකිය නිශ්චිතවම සම්පූර්ණ කළේය. මෙය ප්රසිද්ධ වූ කල, බොහෝ ජන සමූහයන් මිලර් සහ ඔහුගේ සහකාරයන් අනුගමනය කළ අනාවැකි විවරණයේ මූලධර්මයන්ගේ නිවැරදිභාවය පිළිබඳ විශ්වාසයට පත් වූහ; තවද ආගමනයේ ව්යාපාරයට අතිවිශ්මිත ප්රේරණයක් ලැබුණි. ශාස්ත්රෝත්තර දැනුමත් සමාජ තත්ත්වයත් ඇති මනුෂ්යයෝ, මිලර් සමඟ, ඔහුගේ අදහස් ප්රකාශ කිරීමෙහිත් ප්රසිද්ධ කිරීමෙහිත් එක්වූහ; 1840 සිට 1844 දක්වා එම කාර්යය වේගයෙන් පුළුල් විය.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Ukusekela kwakhe lesi sehlakalo kuye, eminyakeni edlule, kwahlaselwa kaningi ngezindlela ezehlukene ngamaSeventh-day Adventist aseLawodikea. Njengasezikhathini eziyisikhombisa kanye “nokwemihla ngemihla,” ukuhlasela leli qiniso kungukwenqaba izisekelo njengoba zimelelwe ematafuleni amabili angcwele, kanye negunya loMoya Wokuprofetha. Isizathu esenze uSathane wasebenza ukubhubhisa ukuzethemba kulo mlando sinezinhlangothi eziningi.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Utabiri wa Litch ulitumia “kanuni za ufasiri wa unabii zilizokubaliwa na Miller.” Miller alipewa ufahamu kuhusu kipengele cha wakati wa unabii, na yeyote anayeshuku kwamba ujumbe wa Miller ulikuwa umejengwa juu ya wakati wa unabii, anahitaji tu kupitia chati za waanzilishi za 1843 na 1850 ili kuthibitisha kwamba jambo hili lilikuwa kweli. Kabla ya Agosti 11, 1840, wale waliopinga utabiri wa Miller kuhusu kurudi kwa Kristo wangedai kwamba wakati wa unabii haukuweza kutumiwa kuelewa ni lini Kristo angerudi. Mara nyingi walitumia kauli ya Biblia kuhusu kutojua siku wala saa, ili kuupinga ujumbe na kazi yake.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Asi pamusoro pezuva iroro neawa yacho hakuna munhu anoziva, kunyange ngirozi dzokudenga, asi Baba vangu bedzi. Asi sezvazvakanga zvakaita pamazuva aNoa, ndizvo zvichavawo pakuuya kwoMwanakomana womunhu. Nokuti sezvavakanga vakaita pamazuva akanga ari mafashamo asati auya, vachidya nokunwa, vachiroora nokuroorwa, kusvikira pazuva rakapinda Noa muareka, Uye havana kuziva kusvikira mafashamo auya, akavakukura vose; ndizvo zvichavawo pakuuya kwoMwanakomana womunhu. Ipapo vaviri vachange vari mumunda; mumwe achatorwa, mumwe achasiyiwa. Mateu 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Kusinei kwechitsauko ichi, vaMillerite vakawana humbowo hwakawandisa hweBhaibheri hwaitsigira zvavakaporofita, uye vakaramba vachifambira mberi vachishanda vachitevera musimboti wakazozivikanwa gare gare naHanzvadzi White.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“‘Hakuna mtu ajuaye siku wala saa’ ndiyo iliyokuwa hoja iliyotolewa mara nyingi zaidi na wale walioukataa imani ya ujio. Andiko ni hili: ‘Lakini habari ya siku ile na saa ile hakuna ajuaye, wala malaika wa mbinguni, ila Baba yangu peke yake.’ Mathayo 24:36. Ufafanuzi ulio wazi na wenye upatano wa andiko hili ulitolewa na wale waliokuwa wakimngojea Bwana, na matumizi mabaya yaliyofanywa nalo na wapinzani wao yalionyeshwa waziwazi. Maneno hayo yalisemwa na Kristo katika mazungumzo yale ya kukumbukwa pamoja na wanafunzi Wake juu ya Mlima wa Mizeituni baada ya Yeye kuondoka hekaluni kwa mara ya mwisho. Wanafunzi walikuwa wameuliza swali hili: ‘Kuwasili kwako na mwisho wa dunia vitakuwa na ishara gani?’ Yesu akawapa ishara, akasema: ‘Basi mtakapoona hayo yote, jueni ya kuwa yu karibu, mlangoni.’ Aya za 3, 33. Neno moja la Mwokozi halipaswi kufanywa liangamize jingine. Ingawa hakuna mtu ajuaye siku wala saa ya kuja Kwake, tunaagizwa na kutakiwa kujua wakati linapokuwa karibu. Zaidi ya hayo tunafundishwa kwamba kupuuza onyo Lake, na kukataa au kudharau kujua wakati ujio Wake unapokaribia, kutakuwa kwa maangamizi kwetu kama ilivyokuwa kwa wale walioishi siku za Nuhu kutokujua wakati gharika ilipokuwa inakuja. Nayo mfano katika sura iyo hiyo, unaowatofautisha mtumwa mwaminifu na mtumwa asiye mwaminifu, na kutoa hukumu yake yeye aliyesema moyoni mwake, ‘Bwana wangu anakawia kuja,’ unaonyesha ni kwa mtazamo gani Kristo atawatazama na kuwathawabisha wale atakaowakuta wakingojea kwa macho na wakifundisha kuja Kwake, na wale wanaokukana. ‘Kesheni basi,’ asema. ‘Heri mtumwa yule ambaye bwana wake ajapo atamkuta akifanya hivyo.’ Aya za 42, 46. ‘Basi usipoamka, nitakuja kama mwivi, wala hutajua saa nitakayokuja juu yako.’ Ufunuo 3:3.” Pambano Kuu, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Litšha a tshi vhulwadziwa vhuporofita hawe, vhanna “vha pfunzo na vhuimo vha ṱangana na Miller, kha u rera na kha u gandisa mihumbulo yawe, nahone u bva nga 1840 u swika nga 1844 mushumo wa phaḓalala nga u tavhanya.” Mulaedza wa Miller woṋewa maanḓa musi milayo yawe ya ṱhalutshedzo ya vhuporofita i tshi khwaṱhisedzwa sa milayo i shumaho. Nga u fhindula kha u khunyeledzwa ha vhuporofita ha tshifhinga, a si uri fhedzi mulayo wa Miller wo khwaṱhisedzwa, nahone vhanzhi vha kona u dzhenelela kha tsh movement ya Vha-Millerite, fhedzi zwa ndeme zwa vhuporofita nga u tou fana zwo vha uri wo khwaṱhisedzwaho wo vha mulayo muhulwane wa milayo ya Miller. Hafhu, tshokwadi tsha uri khwaṱhisedzo yeneyo yo swikelelwa nga u shumisa vhuporofita ha wa vhuvhili kha maṱungu mararu, ane-hafhu a vha phalaphala ya vhuṱanu, ya vhurathi, na ya vhusumbe.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Kusimbiswa kweshoko raMiller kwakava chimwe chezviratidzo zvenguva zvakakosha zvikuru zverufambiro rwekuvandudzwa rweMillerite. Kwakanga kwaratidzirwa mberi nerubhabhatidzo rwaJesu. Kwakaratidza kuti nzira yokuedzwa kwekupedzisira yevanhu vechibvumirano chekare (maPurotesitendi) yakanga yatanga. Kwakava ndiko kwakatariswa pakurwiswa naSatani pamusoro perufambiro rwose rweMillerite neshoko raro.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“සිහිකල්පනාවේ තුළ දෙවියන්ගේ ජනතාවගේ අතීත ගමන්වල මහා ඉතිහාසය පිළිබඳ සැකයක් උපදවීමට සාතන්ට උද්දීපනය කළ හැකි කුමන ප්රශ්නයක් වුවද, එය ඔහුගේ සාතනික මහත්මයට ප්රසන්න වන අතර දෙවියන් වහන්සේට අපරාධයකි. අපගේ ලෝකයට බලයෙන් හා මහත් තේජසින් ස්වාමීන් වහන්සේ ඉක්මනින් පැමිණීමේ ආරංචිය සත්යය වන අතර, 1840 දී එය ප්රකාශ කිරීම සඳහා බොහෝ හඬවල් උස්කරනු ලැබීය.” Manuscript Releases, volume 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
Pa 11 ya Khubvumedzi, 2001 nhamo yechitatu yakasvika munhoroondo youporofita. Chiitiko ichocho chakasimbisa mutemo mukuru wokududzira uporofita wakagamuchirwa nesangano rengirozi yechitatu rakatanga muna 1989. Chokwadi chokutanga chakazarurirwa mutumwa wesangano iroro rokugadziridzwa chakazarurwa muna 1989, uye chakanga chisiri mavhesi matanhatu okupedzisira aDhanieri gumi nerimwe. Chaiva chokwadi chokuti masangano ose okugadziridzwa anofamba akaenzana pakati pawo uye anofanira kuunganidzwa pamwe chete, mutsara pamusoro pomutsara, kuti zvizivikanwe hunhu hwesangano rezviuru zana namakumi mana nezvina, iro riri sangano rengirozi yechitatu. Mharidzo yokutanga yandakambopa pachena yakanga iri pamusangano wemisasa muna 1994, kana kuti zvimwe muna 1995. Mharidzo yacho yakanga isiri pamavhesi matanhatu okupedzisira aDhanieri gumi nerimwe; yakanga iri pamitsara yokugadziridzwa inofamba yakaenzana pakati payo.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
ପ୍ରଥମ ଓ ଦ୍ୱିତୀୟ ବିପତ୍ତି ପରେ ତୃତୀୟ ବିପତ୍ତିରେ ଇସ୍ଲାମ ବିଷୟକ ଭବିଷ୍ୟଦ୍ବାଣୀ ୨୦୦୧ ମସିହା ସେପ୍ଟେମ୍ବର ୧୧ରେ ପୂରଣ ହେବାବେଳେ, ତାହା ୧୮୪୦ ମସିହା ଅଗଷ୍ଟ ୧୧ ସହ ସମାନାନ୍ତର ଥିଲା। ୧୮୪୦ ମସିହାରେ ପ୍ରଥମ ଓ ଦ୍ୱିତୀୟ ବିପତ୍ତିର ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀ ମିଲେରାଇଟମାନଙ୍କର ସନ୍ଦେଶକୁ ସ୍ଥିର କରିଥିଲା, ଏବଂ ୨୦୦୧ ମସିହା ସେପ୍ଟେମ୍ବର ୧୧ରେ ତୃତୀୟ ବିପତ୍ତିର ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀ Future for America ର ସନ୍ଦେଶକୁ ସ୍ଥିର କରିଥିଲା। ସେହି ସତ୍ୟର ସ୍ୱୀକୃତି ଅନେକଙ୍କୁ ଏହି ଆନ୍ଦୋଳନ ମଧ୍ୟରେ ଆଣିଲା, ଯେଉଁଠାରେ ଏହା ପୂର୍ବରୁ ପ୍ରମୁଖତଃ ଏକମାତ୍ର ବ୍ୟକ୍ତିକୁ କେନ୍ଦ୍ର କରିଥିଲା। ପରେ ଆନ୍ଦୋଳନର ସନ୍ଦେଶ ଓ ସନ୍ଦେଶବାହକ ଆକ୍ରମଣର ଅଧୀନ ହେଲେ, ଯେପରି ୧୮୪୦ ମସିହାର ଇତିହାସ ପରବର୍ତ୍ତୀ ଦଶକମାନଙ୍କ ମାଧ୍ୟମରେ ଶୈତାନୀ ଆକ୍ରମଣର କେନ୍ଦ୍ରବିନ୍ଦୁ ହୋଇଯାଇଥିଲା।
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Avo vakabatana nesangano reFuture for America vakagamuchira mitemo yokududzirwa kwechiporofita yakaunganidzwa nemutumwa wenhoroondo iyoyo. Mumwe wemitemo iyoyo, zvimwe ndiwo waive uye uchiri wakakosha kupfuura yose, kushandiswa katatu kwechiporofita. Mutumwa wacho akasvika pakunzwisisa kuti zvimwe zvokwadi dzechiporofita zvairatidzwa mukuzadziswa katatu kwakatarwa. Nokutenda kuti nhoroondo yeMillerite yakadzokororwa munhoroondo yevane zviuru zana namakumi mana nezvina, zvakaonekwa kuti Nyamavhuvhu 11, 1840 yaiva mufananidzo waGunyana 11, 2001, uye kuti mimwe mitsetse mitsvene yokuvandudzwa yaivawo nechiratidzo ichocho chimwe chetecho.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Chiratidzo chokudzokororwa kwetambo yose yeshanduko tsvene mutambo remutumwa wechitatu chakazoburitswa neShumba yorudzi rwaJudha. Zvakazoonekwa kuti, sezvakangoita nhoroondo yevaMillerite kuzadzisa mufananidzo wevasikana gumi kusvika pashoko rimwe nerimwe, saizvozvowo nhoroondo yeFuture for America yakadaro.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndinowanzotumirwa kumufananidzo wemhandara gumi, shanu dzadzo dzakanga dzakachenjera, uye shanu dzakapusa. Mufananidzo uyu wakazadziswa uye uchazadziswa chaizvoizvo sezvaunoreva, nokuti une kushanda kunokosha panguva ino, uye, semharidzo yengirozi yechitatu, wakazadziswa uye ucharamba uri chokwadi chiripo kusvikira pakupera kwenguva.” Review and Herald, August 19, 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Kutinhira kunomwe kwaZvakazarurwa gumi kwakazivikanwa sekuratidza chiitiko chevaMillerite kubva musi wa11 Nyamavhuvhu 1840 kusvika musi wa22 Gumiguru 1844, uyewo nhoroondo kubva musi wa11 Gunyana 2001 kusvikira kumutemo weSvondo uri kuuya nokukurumidza.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Mulingo wapadera umene unapatsidwa kwa Yohane, umene unaonetsedwa m’mawu a mabingu asanu ndi awiri, unali kufotokoza kwa zochitika zimene zikanachitika pansi pa mauthenga a mngelo woyamba ndi wa mngelo wachiwiri....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Mabhananjiya manomwe aya paakangopedza kutaura manzwi awo, murayiro unouya kuna Johani sezvakaitawo kuna Dhanieri pamusoro pebhuku duku: ‘Namatidza zvinhu izvo zvakataurwa nemabhananjiya manomwe.’ Izvi zvinobata nezvezviitiko zvichauya izvo zvichazarurwa mukutevedzana kwazvo.” The Seventh-day Adventist Bible Commentary, vhoriyamu 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Zinazinduliwa kwamba Dada White alisema moja kwa moja kwamba mwendo wa malaika wa tatu unaenda sambamba na mwendo wa malaika wa kwanza na wa pili.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Mwari akapa mashoko eZvakazarurwa 14 nzvimbo yawo mumutsara wechiporofita, uye basa rawo harifaniri kumira kusvikira pakupera kwenhoroondo yenyika ino. Mashoko engirozi yokutanga neyechipiri achiri chokwadi chenguva ino, uye anofanira kufamba achienderana neiri rinotevera. Ngirozi yechitatu inozivisa yambiro yayo nenzwi guru. ‘Shure kwaizvozvi,’ akadaro Johani, ‘ndakaona imwe ngirozi ichiburuka kudenga, ine simba guru, uye nyika ikavhenekerwa nokubwinya kwayo.’ Mukuvhenekerwa uku, chiedza chemashoko ose matatu chakabatanidzwa.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Kufamba kwengirozi yokutanga neyengirozi yechipiri kunofambirana nekufamba kwengirozi yechitatu. Chiporofita chakapa simba kufamba kwengirozi yokutanga neyechipiri chakapiwa simba nokuzadzika kwechiporofita chenguva chezvinenge zvinosuruvarisa zvokutanga neyechipiri, uye kupiwa simba kwekufamba kwengirozi yechitatu kwakapiwa simba nokuzadzika kwechiporofita chezvinenge zvinosuruvarisa chechitatu.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Soos op 11 Augustus 1840, toe die boodskap van Future for America bevestig is, is “menigtes oortuig van die juistheid van die beginsels van profetiese uitleg wat” deur Future for America “aangeneem is,” en “’n wonderlike stukrag is aan die adventbeweging gegee.” “Geleerde manne en manne van aansien het hulle” by Future for America “aangesluit,” “beide in die prediking en in die publisering” van die profetiese boodskap van Future for America. Die besondere reël van Future for America wat 11 September 2001 duidelik as ’n vervulling van profesie bevestig het, was ’n “drievoudige toepassing van profesie.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Patino gamuchira maonero ehwaro echiIslamu pamusoro peNhamo yokutanga neyechipiri, sezvaanomiririrwa pamachati matsvene ose ari maviri, pamwe chete nouchapupu hwakanyorwa hweavo vakadzidzisa shoko iri, tinoziva zviratidzo zvechiporofita zvakanangana neNhamo yokutanga, uye neNhamo yechipiri. Bhaibheri rinodzidzisa kakawanda, nenzira dzakasiyana-siyana, kuti chokwadi chinosimbiswa pamusoro pouchapupu hwevaviri. Zviratidzo zvechiporofita zveNhamo yokutanga, zvakabatanidzwa nezviratidzo zvechiporofita zveNhamo yechipiri, zvinosimbisa zviratidzo zvechiporofita zveNhamo yechitatu. Kushandiswa katatu kwechiIslamu kwakananga zvikuru pakuratidza kusvika kweNhamo yechitatu musi wa11 Gunyana 2001, zvokuti hazvibviri kusazviona, kunyange hazvo vazhinji vachisarudza kuvhara meso avo pamberi peuchapupu.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Kutumikira kwauprofita katatu kunakhazikitsa motsimikiza kuti tsoka lachitatu linafika pa September 11, 2001. Pamenepo zinaoneka kuti lamuloli linali logwirizanitsidwa mwachindunji ndi uthenga wa mngelo wachiwiri, umene pa nthawi ya a Millerite komanso pa nthawi ya a zikwi zana limodzi ndi makumi anayi ndi zinayi ndi nyengo imene Mzimu Woyera amatsanuliridwa. Mbiri zonsezi ndi kukwaniritsidwa kwa fanizo la anamwali khumi, ndipo mu fanizolo uthenga wa Kufuula kwa Pakati pa Usiku ndi pamene kusiyana pakati pa anzeru ndi opusa kuwonetsedwa, ndipo ndi pamene uthenga wa mngelo wachiwiri umapatsidwa mphamvu.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“ਇਸ ਤੋਂ ਪਹਿਲਾਂ ਕਿ ਦੂਜੇ ਦੂਤ ਦਾ ਸੰਦੇਸ਼ ਅੰਤ ਦੇ ਨੇੜੇ ਪਹੁੰਚੇ, ਮੈਂ ਦੇਖਿਆ ਕਿ ਅਕਾਸ਼ ਤੋਂ ਇੱਕ ਮਹਾਨ ਜੋਤਿ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਉੱਤੇ ਚਮਕ ਰਹੀ ਸੀ। ਇਸ ਜੋਤਿ ਦੀਆਂ ਕਿਰਣਾਂ ਸੂਰਜ ਵਰਗੀਆਂ ਪ੍ਰਕਾਸ਼ਮਾਨ ਲੱਗਦੀਆਂ ਸਨ। ਅਤੇ ਮੈਂ ਦੂਤਾਂ ਦੀਆਂ ਆਵਾਜ਼ਾਂ ਸੁਣੀਆਂ ਜੋ ਪੁਕਾਰ ਰਹੀਆਂ ਸਨ, ‘ਵੇਖੋ, ਦੂਲਾ ਆ ਰਿਹਾ ਹੈ; ਤੁਸੀਂ ਉਸ ਨੂੰ ਮਿਲਣ ਲਈ ਬਾਹਰ ਨਿਕਲੋ!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Ichi ndicho chinguvuro chepakati pousiku, chaifanira kupa simba kushoko romutumwa wechipiri. Ngirozi dzakatumwa kubva kudenga kuti dzimutse vatsvene vakanga vaora mwoyo uye dzivagadzirire basa guru rakanga riri mberi kwavo. Varume vaiva nezvipo zvikuru havasi ivo vakatanga kugamuchira shoko iri. Ngirozi dzakatumwa kune vanozvininipisa, vakazvipira, uye dzakavamanikidza kusimudza chinguvuro ichi, ‘Tarirai, Mwenga auya; budai mumusangane Naye!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Mu nhoroondo yengirozi yokutanga neyechipiri, kudururwa kweMweya Mutsvene kunozadzikiswa neKudanidzira kwePakati peUsiku kuchibatana neshoko rengirozi yechipiri. Izvi zvinodzokororwa munhoroondo yengirozi yechitatu.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“Vatumwa vakatumwa kundobatsira mutumwa ane simba aibva kudenga, uye ndakanzwa manzwi aiita seanorira kwose kwose, achiti, Budai mariri, imi vanhu vangu, kuti murege kugovana muzvivi zvaro, uye kuti murege kugamuchira matambudziko aro; nokuti zvivi zvaro zvasvika kudenga, uye Mwari varangarira zvisakarurama zvaro. Shoko iri raiita serakanga riri kuwedzera kushoko rechitatu, uye rakabatana naro, sezvakabatana kuchema kwepakati pousiku neshoko romutumwa wechipiri muna 1844. Kubwinya kwaMwari kwakagara pamusoro pavatsvene vaiva nomwoyo murefu, vakamirira, uye vakapa vasingatyi yambiro yokupedzisira yakakomba, vachizivisa kuwa kweBhabhironi, uye vachidana vanhu vaMwari kuti vabude mariri; kuti vapukunyuke kuparadzwa kwaro kunotyisa.” Spiritual Gifts, bhuku 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Zvichitevera kushandiswa katatu kwechiprofita, shoko remutumwa wechipiri rinomirira kushandiswa katatu kwechiprofita, nokuti shoko iri munhoroondo ipi neipi nderekuti Bhabhironi rawa kaviri.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Kwakatevera mumwe mutumwa, achiti, Bhabhironi rawa, rawa, guta guru iro, nokuti rakapinza ndudzi dzose kunwa waini yokutsamwa kweupombwe hwaro. Zvakazarurwa 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Ngirozi ine simba yeZvakazarurwa 10 yakaburuka nokuzadzika kwechiporofita chedambudziko rokutanga nerechipiri musi wa11 Nyamavhuvhu, 1840, uye mukuita kudaro yakava mufananidzo wokuburuka kwengirozi ine simba yeZvakazarurwa chitsauko 18 musi wa11 Gunyana, 2001. Ngirozi iyoyo inovhenekera nyika nokubwinya kwayo yakazobva yaita chiziviso.
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. Revelation 18:2.
Zvino akadanidzira nesimba, nenzwi guru, achiti, Bhabhironi guru rawa, rawa, uye rava nzvimbo yokugara yamadhimoni, nenhare yomweya mumwe nomumwe wakaipa, uye dendere reshiri imwe neimwe isina kuchena neinovengwa. Zvakazarurwa 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.
Mharidzo yengirozi yechipiri yechitsauko chegumi neina, neye ngirozi ine simba yechitsauko chegumi nesere, iri kuzivisa kuti Bhabhironi rawira kaviri, uye mharidzo iyi iri kuzivisa Bhabhironi ramazuva ekupedzisira. Inozivisa Bhabhironi ramazuva ekupedzisira, nokuti kuwira kwakamboita Bhabhironi kaviri munguva yaNimrodhi, uye munguva yaNebhukadhinezari kusvikira kuna Bherishazari, kunosimbisa hunhu hwouprofita hwekuwira kwechifeve cheZvakazarurwa 17, icho chakanyorwa pahuma pacho kuti, “Bhabhironi Guru.” Kuzivisa kuwira ikoko kweBhabhironi mumazuva ekupedzisira kunoda zvapupu zviviri zvezviwira zviviri zvakapfuura zveBhabhironi, nokuti mharidzo yamazuva ekupedzisira inoti: Bhabhironi rawira, rawira. Apo ngirozi ine simba yakaburuka panguva iyo zvivakwa zvikuru zveGuta reNew York zvakaparadzwa nokubata kwaMwari, nokuzivisa kwayo inoratidza kutonga kwokushanda katatu kwechiporofita. Kushanda katatu kwechiporofita kwakagadza Gunyana 11, 2001 sekuzadzikiswa kweshoko rouprofita raMwari kwakanga kuri kushanda katatu kwenhamo nhatu.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Pa kukwaniritsika uku, ambiri analowa mu kayendedwe ka Future for America, ndipo anakhutitsidwa ndi mfundo za kumasulira kwa uneneri zimene zinkagwiritsidwa ntchito ndi Future for America. Ogasiti 11, 1840 linabwerezedwa, ndipo pochita zimenezi kubwerezedwako sikunatsimikizire lamulo loyamba la Miller, loti tsiku limodzi limaimira chaka chimodzi mu uneneri wa m’Baibulo; pakuti lamulo loyamba la Future for America linali lakuti mbiri ya a Millerite ya mauthenga a mngelo woyamba ndi wachiwiri ikubwerezedwa mu mbiri ya kayendedwe ka mngelo wachitatu.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Zvinoita sezviri pachena pachazvo kuti kana gore ra1840 rakava kurwiswa kwakananga nokwoushe hwake hwaSatani, sokuzivisa kunoita Hanzvadzi White Satani, ipapo nhoroondo yaGunyana 11, 2001 yaizovewo pasi pekurwiswa kwakafanana. Naizvozvo, tinowana dzidziso dzokurangana dzichitsanangura basa remaglobalist, kana maJesuit, kana CIA, kana mhuri yaBush, kana kuti mubatanidzwa wemamwe emasimba iwayo. Dzidziso idzodzo, kunyange dzine zvimwe zvikamu zvechokwadi, dzakagadzirirwa kuramba pfungwa yokuti kwaiva kubata kwaMwari kwakawisira pasi zvivako zvikuru zveNew York City, nokudaro zvichiratidza kusvika kwenhenda yechitatu munhoroondo yesangano revane zana namakumi mana nezvina zvamazana.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“කෙසේද, මම ප්රකාශ කර ඇත්තේ නිව් යෝර්ක් නගරය මහාරළියකින් සෝදාගෙන යනු ඇතැයි කියා ඇති වචනය දැන් පැමිණෙන්නේද? මෙය මම කිසිදා නොකීවෙමි. එහි එක මත එක මහල් ගොඩනැගිලි උසට නැඟී යන අයුරු බැලූ විට, මම මෙසේ කීවෙමි: ‘ස්වාමින්වහන්සේ භූමිය දැඩි ලෙස කම්පා කිරීමට උද්ගත වන විට, කොපමණ භයංකර දර්ශන සිදුවේද! එවිට එළිදරව් 18:1–3 හි වචන සම්පූර්ණ වනු ඇත.’ එළිදරව් පොතේ දහඅටවන පරිච්ඡේදය මුළුමනින්ම, භූමිය පිටට පැමිණෙන්නා වූ දේ පිළිබඳ අනතුරු ඇඟවීමකි. එහෙත් නිව් යෝර්ක් පිළිබඳ විශේෂයෙන් කුමක් පැමිණෙන්නේද යන්න සම්බන්ධයෙන් මට විශේෂ ආලෝකයක් නැත; මම දන්නා එකම දෙය නම්, දිනක එහි ඇති මහත් ගොඩනැගිලි දෙවියන්වහන්සේගේ බලයේ හැරවීමෙන් හා පෙරළවීමෙන් බිඳ දමනු ලබන බවය. මට දී ඇති ආලෝකයෙන් මම දනිමි, විනාශය ලෝකය තුළ තිබේ. ස්වාමින්වහන්සේගෙන් එක් වචනයක්, උන්වහන්සේගේ බලවත් ශක්තියේ එක් ස්පර්ශයක් පමණක් ඇති වුවහොත්, මේ දැවැන්ත ගොඩනැගිලි කඩා වැටෙනු ඇත. අපට සිතාගත නොහැකි තරම් භයානක දර්ශන සිදුවනු ඇත.” Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Dzidziso dzokurangana, kungava dzisina chokwadi zvachose kana kuti dzine zvimwe zvikamu zvechokwadi, dzose zvinokanganisa chokwadi chokuti zvaiva zvaMwari mubasa rokurongera kwake zvakakonzera zviitiko zvezuva iroro. Idzo dzidziso dzokurangana dzakasiyana-siyana kurwisa kwaSatani kunobva kunze kwesangano richirwa nechokwadi, asiwo akashandira kukanganisa chokwadi achibva mukati mesangano. Imwe yokurwisa ikoko kwemukati yakavakirwa pakuramba Roma sechinhu chiri kutaurwa mubhuku raJoere.
We will consider that controversy in the next article.
Tidzaongorora gakava iroro muchinyorwa chinotevera.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Shoko raJehovha rakasvika kuna Joere mwanakomana waPetueri. Inzwai izvi, imi vakuru, mureruke nzeve, imi mose vagari venyika. Ko chinhu ichi chakamboitika pamazuva enyu here, kana pamazuva amadzibaba enyuwo? Chizivisai vana venyu nezvacho, uye vana venyu ngavazivise vana vavo, navana vavo vazivise rumwe rudzi runotevera. Zvakanga zvasiyiwa nehonye dzinoparadza zvakadyiwa nemhashu; uye zvakanga zvasiyiwa nemhashu zvakadyiwa nehonye dzinodya miti; uye zvakanga zvasiyiwa nehonye idzodzo zvakadyiwa nemakonye. Mukai, imi zvidhakwa, mucheme; uungudzai, imi mose vanonwa waini, nokuda kwewaini itsva; nokuti yabviswa pamiromo yenyu. Nokuti rudzi rwauya pamusoro penyika yangu, rune simba, uye haruverengeki, rune mazino akaita samazino eshumba, uye rune meno ematama eshumba huru. Joere 1:1–6.