In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.

Muzvinyorwa zviviri zvakapfuura zvaitarisana nedudziro yakazvimirira inoti United States yakafananidzirwa ne“mbavha dzavanhu vako” dzino“simbisa chiratidzo” muna Danieri chitsauko chegumi nerimwe ndima yegumi neina, takatora mashoko kubva mukunyora kwaEllen White aiti, “Nhengo dzechechi dzichaedzwa dzoga-dzoga uye dzicharatidzirwa.” Maitiro iwayo ekuratidzwa, ekuedzwa, nekupepetwa, anomiririrwa seMutumwa weSungano muna Maraki chitsauko chechitatu achinatsa sirivha nendarama, ave kuenderera zvino. Muna Maraki chitsauko chechitatu panotsanangurwa kuchenurwa.

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

Na iye achagara somunatsi ni munatsisi wesiliva; uyakuhlanza emadvodzana aLevi, awacwengisise njengegolide nesiliva, kuze aniketele kuSimakadze umnikelo ngekulunga. Khona-ke umnikelo waJuda neJerusalema uyawujabulisa Simakadze, njengasemalanga endvulo, nanjengaseminyakeni yangaphambilini. Malakhi 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Avo vanoomerera kupfungwa yokuti United States ndiyo chiratidzo chinosimbisa chiratidzo havana kukwanisa kana kuti havana kuda kunzwisisa kuti shoko rakazarurwa muna Chikunguru cha2023 ndiro rinonatsa vanenge vachakwikwidza kuva pakati pezana rimwe namakumi mana nezvina zvuru. Musinagogi reKapenaume kunatswa kwekupedzisira kwezana rimwe namakumi mana nezvina zvuru kwakafananidzirwa.

“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

Jesu akavaudza pachena achiti, “Vamwe venyu varipo vasingatendi;” achiwedzera achiti, “Naizvozvo ndakakuudzai kuti hakuna munhu angauya kwandiri, kunze kwokuti azvipiwe naBaba vangu.” Aida kuti vanzwisise kuti kana vakanga vasingakweverwi kwaAri, zvakanga zviri nokuti mwoyo yavo yakanga isina kuzarurirwa Mweya Mutsvene. “Munhu wenyama haagamuchiri zvinhu zvoMweya waMwari, nokuti upenzi kwaari; uye haagoni kuzviziva, nokuti zvinonzwisiswa pakunamata noMweya.” 1 VaKorinde 2:14. Nomutendi ndimo munoona mweya kubwinya kwaJesu. Kubwinya uku kwakavanzwa kusvikira, kubudikidza noMweya Mutsvene, kutenda kwabatidzwa mumweya.

“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

“Pakudzidziswa kwavo pachena pamusoro pokusatenda kwavo, vadzidzi ava vakatowedzerazve kutsaukana naJesu. Vakafara zvikuru zvisingafadzi, uye vachida kukuvadza Muponesi nokugutsa ruvengo rwavaFarisi, vakamufuratira, vakamusiya nokuzvidza. Vakanga vaita sarudzo yavo,—vakanga vatora chimiro chisina mweya, ganda risina mhodzi. Chisungo chavo hachina kuzombodzokororwa shure; nokuti havana kuzofambazve naJesu.

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

“‘Na mambo Yake ya kupepeta yako mkononi Mwake, naye atasafisha kabisa uga Wake wa kupuria, na kukusanya ngano Yake ghalani.’ Mathayo 3:12. Hii ilikuwa mojawapo ya nyakati za kusafisha. Kwa maneno ya kweli, makapi yalikuwa yakitenganishwa na ngano. Kwa sababu walikuwa na ubatili mwingi sana na kujiona kuwa wenye haki kiasi cha kutokubali karipio, na waliupenda ulimwengu mno kiasi cha kutokubali maisha ya unyenyekevu, wengi walimwacha Yesu. Wengi bado wanafanya jambo lilo hilo. Roho zinajaribiwa leo kama wale wanafunzi walivyojaribiwa katika sinagogi la Kapernaumu. Kweli inapowekwa moyoni, wanaona kwamba maisha yao hayapatani na mapenzi ya Mungu. Wanaona hitaji la mabadiliko kamili ndani yao wenyewe; lakini hawako tayari kuichukua kazi ya kujikana nafsi. Kwa hiyo hukasirika dhambi zao zinapofunuliwa. Huondoka wakiwa wamekwazwa, kama vile wanafunzi walivyomwacha Yesu, wakinung’unika, ‘Neno hili ni gumu; ni nani awezaye kulisikia?’” The Desire of Ages, 392.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

Namazwi echokwadi ndimo makamiririrwa ndarama nesirivha zviri mumufananidzo waMaraki wokucheneswa kwekupedzisira kwetemberi kwevane zana namakumi mana nezvina zvuru.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.

“Tarira, ndichatuma nhume yangu, uye iye achagadzira nzira pamberi pangu; uye Ishe, wamunotsvaka, achauya pakarepo kutemberi yake, iye nhume yesungano, wamunofarira: tarira, achauya,” ndizvo zvinotaura Jehovha wehondo. “Asi ndianiko angatsungirira zuva rokuuya kwake? uye ndianiko angamira paanovonekwa? nokuti iye akaita somoto womunyungudutsi, uye sesipo yovawachisi.” Maraki 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”

Vaporofita vose, kusanganisira Maraki, vari kuratidza mazuva okupedzisira. Muchikamu chokutanga chezvinyorwa izvi takadoma The 1888 Materials, peji 403, apo patinoziviswa kuti, “Uyo anogutsikana nokungova noruzivo rwake rwazvino, rusina kukwana, rweMagwaro, achifunga kuti izvi zvakakwana kuruponeso rwake, ari kuzorora mukunyengedzwa kunouraya. Kune vazhinji vasina kugadzirirwa zvizere nenharo dzeMagwaro, kuti vakwanise kuona kukanganisa, nokuramba tsika yose nokutenda mashura kwose kwakapinzirwa sechokwadi.” Avo vanotsanangurwa mundima imwe cheteyo “havazi vadzidzi veBhaibheri vanoshingaira,” vasina “kudzidza vane chinangwa” “zvitsauko zveMagwaro” apo pane “kusiyana kwemaonero.” Vari kutaurwa “havaverengi Bhaibheri [kuitira] kuti vatore mwongo namafuta vachizviisa mumweya yavo. Havanzwi kuti ndiro izwi raMwari riri kutaura kwavari. Asi, kana tichida kunzwisisa nzira yoruponeso, kana tichida kuona mwaranzi dzeZuva rokururama,” ivo “vanofanira kudzidza Magwaro vane chinangwa.”

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

Chinyorwa chokutanga chakaratidza kuti chimwe chezvikamu zvemufananidzo wavo wakatsauka wechiporofita ndima iri mu *The Great Controversy*, inoti, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” *The Great Controversy*, 615. Kududzirwa kwavo kwega kunoti chirevo ichi chiri kuratidza “Romanism” senhoroondo yakapfuura uye “apostate Protestantism” senyika yazvino. Pashure peuchapupu hwegirama hwakaratidza kuti mashandisirwo avanoita chirevo ichi akamonyaniswa kubva pachirevo chacho chakarurama, havana kuratidza kuramba pachena kushandiswa kwenhema uku. Chokwadi, vakashandisa ndima iyi chaiyo kushambadza musangano wavo unotevera weZoom. Asi tiri kuziviswa kuti “Tinofanira kusimbisa kuna vose kukosha kwekutsvakisisa chokwadi choumwari nokushingaira, kuti vazive kuti vanoziva kuti chii chiri chokwadi.” Pakanga pasina kuedza kupikisa kana kudzosa chirevo chenhema ichi, izvo zvinoita sokuti humbowo hwokuti avo vari kusundira mberi mashandisirwo enhema aya havasi “kutsvakisisa nokushingaira” kuti “vazive kuti chii chiri chokwadi.”

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Kuva pakutanga kwekukakavadzana uku, takakutarisa sekunge kwaiva kupfuura kungova kusawirirana pakati pechokwadi nenhema pamusoro pokuti “makororo avanhu vako” anomirirei, uye ndichiri kubatirira pachinzvimbo ichocho. Zvinyorwa pamusoro pebhuku raDanieri zvakanga zvasvika panhamba mazana maviri apo kukosha kwendima gumi nenhatu kusvika kugumi neshanu dzaDanieri 11 kwakanga kwatsanangurwa zvakasimba. Ndima idzodzo dzinomiririra nhoroondo kubva muna 1989 kusvikira kumutemo weSvondo uri kuuya nokukurumidza uripo mundima makumi mana yaDanieri 11.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Takhala tikuzindikiritsa mbiri imeneyo ngati mbiri yobisika ya vesi la makumi anayi. Tazindikiritsanso kuti pamene Mlongo White akunena kuti “buku limene linasindikizidwa si Chivumbulutso, koma gawo limenelo la ulosi wa Danieli lokhudzana ndi masiku otsiriza,” mbiri yobisika ya Danieli chaputala 11 vesi 40 ndiyo “gawo limenelo la ulosi wa Danieli.” Mavesi 13 mpaka 15 akuimira choonadi cha ulosi chimene chimatsegulidwa mu masiku otsiriza. Choncho, mavesi atatu amenewo akuimiridwanso monga onse aŵiri “Chivumbulutso cha Yesu Khristu” ndi “Mabingu Asanu ndi Awiri” m’buku la Chivumbulutso limene limatsegulidwa pang’ono asanatsekedwe nthawi ya mayeso. Pamene Mlongo White akutchula “gawo limenelo la buku la Danieli,” ndime imene mawuwo akupezekamo imati:

“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

“Nga kusavepo nangu umo acinke ukuti, pa mulandu wakuti tekuti afotokoze ubupilibulo bwa cishibilo conse mu Kusokolola, e ico tacili na mulimo kuli bena ukupekanya ici Buku mu kwesha ukwishiba ubupilibulo bwa cine ico cili muli cemo. Uyo wine wasokolwele ifi fyama kuli Yohane, akapela kuli ufwaya icine nangu wakoselesha mu kufwaya, ulubuto lwa kutomfwa ifya ku myulu. Abo imitima yabo ili iyisuka ku kupokelela icine bakacitwa abashupa ukumfwa amafundisho yakwe, kabili bakapelwa amapalo yalaiwishiwe kuli abo ‘abomfwa amashiwi ya buno busokololo, no kusunga ifintu ifyalembwa muli bwena.’”

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

“Mu Bhuku ra Zvakazarurwa mabhuku ose eBhaibheri anosangana nokupera imomo. Apa ndipo pane chinopedzisa bhuku raDanieri. Rimwe uporofita; rimwe zvakazarurwa. Bhuku rakanga rakasimbiswa harisi Zvakazarurwa, asi chikamu ichocho chouporofita hwaDanieri chine chokuita namazuva okupedzisira. Mutumwa akaraira achiti, ‘Asi iwe, O Danieri, vharira mashoko, uname bhuku kusvikira panguva yokuguma.’ Danieri 12:4.” Mabasa avaApostora, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

Shoko rokuti “kuwedzera kuti kuve kwakazara” rinoreva kuunza chinhu pakukwana kwacho. Chikamu chebhuku raDanieri chine chekuita nemazuva okupedzisira, icho chinosvinurirwa panguva yokuguma, chinokwenenzverwa kusvika pakukwana kana chabatanidzwa, “mutsara pamusoro pemutsara,” ne“Zvakazarurwa zvaJesu Kristu,” uye ne“Kutinhira Kunomwe.” Zviratidzo zvitatu izvi ndizvo shoko rinosvinurirwa, uye naizvozvo zvinomirira “mashoko echokwadi” anoshandiswa “kuchenesa” vane zviuru zana namakumi mana nezvina mukucheneswa kwokupedzisira kwetembere kwaMaraki, sezvinomiririrwa mundima gumi nenhatu kusvika negumi neshanu dzaDanieri gumi nerimwe. Ndima iri pakati ndiyo ndima inomiririrwa nharo iripo zvino, uye saizvozvo inomirira nharo iyoyo chaiyo yakatarisana nevaMillerite munhoroondo yavo yechiporofita.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

Kupomera kuti “mbava za anthu ako” za pa vesi la khumi ndi zinayi ndi United States n’chimodzimodzi ndendende ndi mmene Aprotestanti a m’mbiri ya a Millerite ankanenera kuti mbavazo zinkaimira Antiochus Epiphanes. Mkanganowo udzayeretsa dothi m’golide ndi m’ siliva, koma nkhani yofunika koposa ndi yakuti mkanganowo waloledwa kutsogolera iwo oimiridwa ndi Alevi a m’chaputala chachitatu cha Malaki kuti aphunzire Mozama kuposa kale lonse Mawu a ulosi a Mulungu. “Munthu wa burashi ya dothi” wa m’lotho la William Miller tsopano akusesa ndalama zachinyengo ndi miyala yamtengo wapatali yachinyengo kuzitulutsa m’chipindamo, asanayambe ntchito Yake yosonkhanitsanso miyala yamtengo wapatali yeniyeni m’dongosolo langwiro limene limawalira kuwirikiza kakhumi kuposa dzuwa.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”

Makwikwi aya akabvumirwa kuitika kuti aite iro basa chairo, nokuti takaziviswa kuti, “Mwari vachamutsa vanhu Vavo; kana dzimwe nzira dzikakundikana, dzidziso dzenhema dzichapinda pakati pavo, dzichivasefa, dzichiparadzanisa hundi negorosi. Ishe vanodana vose vanotenda shoko Ravo kuti vamuke kubva muhope. Chiedza chinokosha chauya, chakafanira nguva ino. Icho ichokwadi cheBhaibheri, chinoratidza njodzi dziri pamusoro pedu chaidzo. Chiedza ichi chinofanira kutitungamirira kukudzidza Magwaro nokushingaira uye kukuongorora kwakanyatsotsoropodza kwenzvimbo dzatinobatirira. Mwari vanoda kuti mativi ose nezvimiro zvechokwadi zviongororwe zvakazara uye nokutsungirira, pamwe chete nomunyengetero nokutsanya. Vatendi havafaniri kuzorora mukufungidzira uye mumafungiro asina kutsanangurika zvakanaka pamusoro pezvinoumba chokwadi.”

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

“Heresies” dzaanotendera uye dzaanoshandisa kumutsa vatsvene vake vakavata idzo “nharo dzekare.”

“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

“Mumashoko enhoroondo nomuporofita, Shoko raMwari rinoratidza kurwisana kwenguva refu kwakaramba kuripo pakati pechokwadi nokukanganisa. Kurwisana ikoko kuchiri kuenderera mberi. Zvinhu zvakamboitika, zvichadzokororwa. Makakatanwa ekare achamutsidzwazve, uye dzidziso itsva dzicharamba dzichimuka nguva dzose. Asi vanhu vaMwari, avo mukutenda kwavo nokuzadzika kwechiporofita vakaita rutivi mukuziviswa kweshoko rengirozi yokutanga, yechipiri, neyechitatu, vanoziva pavamire. Vane ruzivo rwakakosha kupfuura ndarama yakaisvonaka. Vanofanira kumira vakasimba sedombo, vachibatisisa kutanga kwechivimbo chavo kwakasimba kusvikira kumugumo.” Selected Message, bhuku 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

Gakava riri pamusoro pe“makororo avanhu vako” gakava rekare rinobva munhoroondo yevaMillerite, ndiko “kutanga kwechivimbo chavo” chavakapiwa murayiro wokuti vabatisise “vakasimba kusvikira kumugumo.” “Kutanga kwe” “chivimbo” chevane zana namakumi mana nezvina zvuru ndiyo chokwadi dzepamusoro-soro dzenheyo dzinomiririrwa pamachati evapiyona a1843 nea1850.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

“Sathani ari kutsvaka kutsausa pfungwa dzehama nehanzvadzi dzedu kubva pabasa rokugadzirira vanhu kuti vamire mumazuva okupedzisira ano. Hunyengeri hwake hwakagadzirirwa kutungamirira pfungwa kuti dzibve panjodzi nemabasa enguva ino. Vanoona sechisina maturo chiedza chakauya naKristu kubva kudenga kuzopa Johane nokuda kwavanhu vake. Vanodzidzisa kuti zviitiko zviri mberi pedyo nesu hazvina kukosha kwakaringana kuti zvipihwe hanya inokosha. Vanoita kuti chokwadi chinobva kudenga chishaye simba, uye vanotorera vanhu vaMwari ruzivo rwavo rwekare, vachivapa panzvimbo paro sainzi yenhema.

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

“‘Nanku Bwana asema hivi, Simameni katika njia, mkaone, mkaulizie mapito ya kale, ilipo njia iliyo njema, mkaitembee humo.’”

“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

“Kuregeka ntihabe n’umwe ushaka gusenya urufatiro rw’ukwizera kwacu,—urufatiro rwashyizweho mu ntangiriro z’umurimo wacu, binyuze mu kwiga Ijambo dushyizeho umwete wo gusenga no mu buhishurirwa. Kuri urwo rufatiro ni ho tumaze imyaka mirongo itanu twubakaho. Abantu bashobora kwibwira ko babonye inzira nshya, kandi ko bashobora gushyiraho urufatiro rukomeye kurushaho urwamaze gushyirwaho. Ariko ibyo ni ubuyobe bukomeye. Nta wundi rufatiro umuntu ashobora gushyiraho uretse urwamaze gushyirwaho.”

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

“අතීතයේ බොහෝ දෙනෙක් නව ඇදහිල්ලක් ගොඩනැගීමටත්, නව මූලධර්ම පිහිටුවීමටත් උත්සාහ කළහ. එහෙත් ඔවුන්ගේ ගොඩනැගිල්ල කොපමණ කාලයක් සිටියා ද?—එය ඉක්මනින්ම වැටී ගියේය; මන්ද එය පර්වතය මත ආරම්භ කර නොතිබූ බැවිනි.

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

“Ko vadzidzi vokutanga vasina here kusangana nezvaitaurwa navanhu? Ko vaisafanira here kuteerera dzidziso dzenhema, uye mushure mekunge vaita zvose, kuti vamire vakasimba, vachiti, ‘Hakuna mumwe munhu angaisa hwaro humwe kunze kwehwakatoiswa’?”

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

“Naizvozvo tinofanira kubatisisa kutanga kwechivimbo chedu tisingazungunuki kusvikira kumagumo. Mashoko esimba akatumwa naMwari naKristu kuvanhu ava, achivabudisa munyika, nhanho nenhanho, achivaisa muchiedza chakajeka chezvokwadi yazvino. Nemiromo yakabatwa nemoto mutsvene, varanda vaMwari vakaparidza shoko iri. Kutaura kwaMwari kwakaisa chisimbiso charo pahuchokwadi hwechokwadi chakaparidzwa.” Review and Herald, March 3, 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

“makwara ekare” aJeremiya, ndiwo “nheyo dzakaiswa pakutanga pebasa redu.” Zvokwadi idzodzo dzakavakirwa “paDombo,” uye munhoroondo yeMillerite zvokwadi dzenheyo idzodzo dzakanga dziri shoko re“chokwadi chiripo” rakaparidzwa muna 1842, 1843, na1844.

“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

“Mwari ngaakubatsirei kugamuchira mashoko andataura. Avo vanomira savarindi vaMwari pamadziro eZioni ngavave varume vanokwanisa kuona ngozi dzisati dzasvika kuvanhu,—varume vanogona kusiyanisa pakati pechokwadi nenhema, kururama nokusarurama.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

“Ongeyo imefika: Hakuna chochote kinachopaswa kuruhusiwa kuingia ambacho kitavuruga msingi wa imani ambayo tumekuwa tukijenga juu yake tangu ujumbe ulipokuja katika 1842, 1843, na 1844. Nimekuwa katika ujumbe huu, na tangu wakati huo nimekuwa nikisimama mbele ya ulimwengu, nikiwa mwaminifu kwa nuru ambayo Mungu ametupatia. Hatudhamirii kuiondoa miguu yetu kutoka juu ya msingi ambao juu yake iliwekwa huku siku baada ya siku tulipokuwa tukimtafuta Bwana kwa maombi ya bidii, tukitafuta nuru. Je, mnafikiri kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Imekuwa ikiniongoza tangu ilipotolewa. Ndugu na dada, Mungu yu hai, naye anatawala na kutenda kazi leo. Mkono wake uko juu ya gurudumu, na katika majaliwa yake analigeuza gurudumu kulingana na mapenzi yake mwenyewe. Watu wasijifunge kwenye nyaraka, wakisema watakachofanya na wasichotaka kufanya. Na wajifunge kwa Bwana Mungu wa mbinguni. Ndipo nuru ya mbinguni itang’aa ndani ya hekalu la nafsi, nasi tutaona wokovu wa Mungu.” Review and Herald, Aprili 14, 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

Ujumbe uliotangazwa “katika 1842, 1843, na 1844” ni ujumbe unaowakilishwa kwenye chati ya waanzilishi ya 1843. Mnamo Mei 1842, chati mia tatu za 1843 zilichapishwa. Ellen White na waanzilishi wote walishuhudia kwamba chati hiyo ilikuwa utimilifu wa amri ya Habakuki sura ya pili ya kuandika maono na kuyaweka wazi juu ya mabamba. Katika historia hiyo hiyo kulikuwa na wahubiri wa Kimilleri mia tatu, na wanahistoria wa SDA hushuhudia ukweli kwamba wote walitumia chati ya 1843.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Chii chingaita kuti munhu ati kuzivikanwa kwakaitwa navapayona kweRoma sevapambi vavanhu vako, sezvakaratidzwa pachati, kwakakanganisa? Chii chingaita kuti mumwe munhu agamuchire chirevo ichocho? Asiwo, chii chinotiita isu vanoti tinogamuchira kunzwisisa kwavapayona kuti Roma inomiririrwa neshoko rokuti, “vapambi vavanhu vako,” asi muchokwadi tisingakwanisi kudzivirira kunzwisisa ikoko isu pachedu?

In the first article we cited the following passage:

Katika makala ya kwanza tulinukuu kifungu kifuatacho:

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.

“हरहालमा मानिसको बौद्धिक उन्नति जति नै भएको भए तापनि, उसले एक क्षणको लागि पनि यस्तो नसोचोस् कि अझ ठूलो ज्योति प्राप्त गर्नका निम्ति धर्मशास्त्रहरूको गहिरो र निरन्तर अन्वेषणको कुनै आवश्यकता छैन। एक जातिका रूपमा हामी प्रत्येक व्यक्ति भविष्यवाणीका विद्यार्थी हुन आह्वान गरिएका छौं। हामीले यस्तो उत्कटतापूर्वक जागा रहनुपर्छ कि परमेश्वरले हामीसमक्ष प्रस्तुत गर्नुहुने ज्योतिका कुनै किरणलाई हामी चिन्न सकौं।” Testimonies, volume 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Ndzi vula leswaku “ku vonakala loku Xikwembu” xi ri ku humesaka “eka hina” sweswi hi loku: a hi si pfuka hi ku helela eku twisiseni vutihlamuleri bya hina byo twisisa hi hexe tindzimana ta khume na ntlhanu to sungula ta Daniyele khume na yin’we, naswona a hi si twisisa leswaku tindzimana ta khume na nharhu ku ya eka khume na ntlhanu ta ndzima yoleyo ti yimela ntiyiso lowu endlaka ku basisiwa ko hetelela ni ku funghiwa ka va dzana na mune wa makume mune ya magidi. Loko a ku nga ri na vudyoho bya tidyondzo lebyi nghenisiweke eka matimu lawa ya xiviri, sweswo a swi ta nyika vumbhoni bya leswaku hi pfuke hi ku helela. Kambe mphikizano lowu wu kombisa leswi hambaneke.

“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

“Leswa la gore ga go na kganetsano kgotsa tlhakatlhakano mo gare ga batho ba Modimo ga lea tshwanela go tsewa jaaka bosupi jo bo feletseng jwa gore ba tshwareletse thata mo thutong e e siameng. Go na le lebaka la go boifa gore gongwe ga ba farologanye ka phepafalo boammaaruri le phoso. Fa go sa tsosiwe dipotso tse disha ka ntlha ya go batlisisa Dikwalo, fa go sa tsoge go na le pharologanyo ya maikutlo e e tla tlhotlheletsang batho go phuruphutsa Baebele ka bobone gore ba tlhomamise gore ba na le boammaaruri, go tla bo go na le ba le bantsi jaanong, jaaka mo metlheng ya bogologolo, ba ba tla ngaparela ngwao mme ba obamele se ba sa se itseng....”

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

“Mwari achamutsa vanhu Vake; kana dzimwe nzira dzikakundikana, dzidziso dzakatsauka dzichapinda pakati pavo, dzichivasefa, dzichiparadzanisa hundi negorosi. Ishe vanodana vose vanotenda shoko Ravo kuti vamuke kubva muhope. Chiedza chinokosha chauya, chakafanira nguva ino. Icho ichokwadi cheBhaibheri, chinoratidza ngozi dzava pedyo chaidzo nesu. Chiedza ichi chinofanira kutitungamirira kukudzidza Magwaro nechido chikuru uye kukuongorora kwakanyanyisa kwenzvimbo dzatinobatirira. Mwari vanoda kuti mativi ose nenzvimbo dzose dzechokwadi zvitsvakurudzwe zvakadzama uye nokutsungirira, pamwe chete nomunyengetero nokutsanya. Vatendi havafaniri kuzorora muzvinofungidzirwa uye mumafungiro asina kunyatsotsanangurika pamusoro pezvinoumba chokwadi. Kutenda kwavo kunofanira kusimbiswa zvakasimba pashoko raMwari, kuitira kuti kana nguva yokuedzwa yasvika uye vakaunzwa pamberi pemakurukota kuti vapindure pamusoro pokutenda kwavo, vagokwanisa kupa chikonzero chetariro iri mavari, nounyoro nokutya.”

“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.

“Chochezani, chochezani, chochezani. Nkhani zimene timapereka ku dziko ziyenera kukhala kwa ife zenizeni zamoyo. N’kofunika kuti poteteza ziphunzitso zimene timaziwona monga mfundo zofunika za chikhulupiriro, tisalole konse kuti tigwiritse ntchito zifukwa zimene si zolondola kotheratu.” Testimonies, volume 5, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Sezvatinofambira mberi mukutarisisa uku pamusoro pemakororo avanhu vaMwari, ticharatidza kuti gakava riri pamusoro pendima yegumi nechina yaDanieri gumi neimwe pakati pevaPurotesitendi nemaMillerite rakangofanana negakava riri pakati pedudziro itsva neyakavanzika rinoti United States, kwete Roma, ndiyo inosimbisa chiratidzo. Chinzvimbo chinoti *The Great Controversy* inoshandisa mashoko anoti, “old world” kuratidza nhoroondo yakapfuura, i“fungidziro nepfungwa isina kunyatsotsanangurwa,” uye muenzaniso we“gakava risina kunyatsorurama chose.”

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Avo vakashandisa ndima iyi kutsigira fungidziro yavo yokuti vaMillerite vakanga vasina kururama pakuzivisa Roma sevapambi vavanhu vako, vanofanira kuzadzisa chisungo chavo chechiKristu uye varambe pachena zvavakataura, nokuti hazvitsigiriki maererano negirama nenhoroondo. Uye imi makagara parutivi mugakava iri, mune basa rokugovera zvakarurama shoko rechokwadi, nokuti makadanirwa kuva vanhu vari vadzidzi vechiporofita, kwete vateveri vepfungwa yomunhu.

Men wrest the Scriptures to their own destruction.

Vanhu vanokanganisa Magwaro kuti vazviparadze.

And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

Uye verengai kuti kutsungirira kwaIshe wedu ruponeso; sezvakanyorawo kwamuri hama yedu inodikanwa Pauro, maererano nouchenjeri hwaakapiwa; sezvaanotaurawo mutsamba dzake dzose pamusoro pezvinhu izvi; umo mune zvimwe zvinhu zvinonetsa kunzwisiswa, izvo vanoshaya kudzidza navasina kusimba vanozvimonanisa, sezvavanoitawo mamwe Magwaro, kuti vazviparadze pachavo. Naizvozvo imi, vadikanwa, zvamunoziva zvinhu izvi kare, chenjerai kuti muregewo kutsauswa nokukanganisa kwavakaipa, mukawa kubva pakusimba kwenyu. Asi kurirai munyasha nomukuruzivo rwaIshe wedu noMuponesi Jesu Kristu. Kwaari ngakuve nokubwinya zvino nokusvikira pakusingaperi. Ameni. 2 Petro 3:15–18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

Petro anota kuti ndiwo “vasina kudzidza uye vasina kusimba” “vanokanganisa” Magwaro “kuti vazviparadze.” Zvinoenderana nechokwadi ichocho, Hanzvadzi White akatidzokorodzera kakawanda yambiro yokuti tidzidze toga. Kana tisiri kuzadzisa mutoro wedu wokuti tive vadzidzi vechiporofita, tiri kuzvisarudzira kuparadzwa kwedu.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Ndiwo makororo avanhu vako vanosimbisa chiratidzo, uye Soromoni anoti panoshayikwa chiratidzo vanhu vanoparara.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Pasina chiono, vanhu vanoparara; asi anochengeta murayiro, anofara iye. Zvirevo 29:18.

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

ផ្នែកមួយនៃនិយមន័យរបស់ពាក្យ «វិនាស» គឺត្រូវបានធ្វើឲ្យអាក្រាត។ នៅទីណាដែលមានការយល់ខុសអំពីនិមិត្ត នោះវាផ្អែកលើការពិតថា និមិត្តសញ្ញាដែលបង្កើតនិមិត្តនោះ មិនត្រូវបានយល់ ឬត្រូវបានយល់ខុស។ ការស្ថិតនៅក្នុងចំណោមអ្នកដែលវិនាស តាមការព្រមានរបស់សាឡូម៉ូន គឺជាការធានាយកភាពអាក្រាតដែលត្រូវបានតំណាងដោយពួកឡាវឌីសេអាន ដែលត្រូវបានព្រះអម្ចាស់ខ្ពើមបញ្ចេញចេញពីព្រះឱស្ឋរបស់ទ្រង់ នៅពេលច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ឆាប់ៗនេះ។ ហេតុអ្វីបានជាយើងទទួលយកគំនិតមួយ ដែលបំភាន់អត្ថន័យច្បាស់លាស់នៃសេចក្តីអធិប្បាយរបស់ស៊ីស្ទើរ វ៉ាយត៍ អំពីពិភពលោកចាស់ និងពិភពលោកថ្មី ហើយដែលបដិសេធការកំណត់អត្តសញ្ញាណតាមបែបមីឡឺរ៉ាយថ៍ថា គឺរ៉ូមជាអ្នកបង្កើតនិមិត្ត នោះ ដែលត្រូវបានតំណាងដោយផ្ទាល់នៅលើផ្ទាំងគំនូសឆ្នាំ 1843 ដែលតំណាងឲ្យសេចក្តីពិតមូលដ្ឋាននៃសាសនាអាត់វេនទីស និងដែលជាព្រះគ្រីស្ទ ថ្មដានៃគ្រប់យុគសម័យ ដែលត្រូវបានតំណាងដោយគ្រប់រូបភាពបរិសុទ្ធអំពីមូលដ្ឋានទាំងឡាយ?

“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

“Asi chivako chose chinovakwa pamusoro peimwe nheyo isiri shoko raMwari chichawa. Uyo, sezvakaita vaJudha mumazuva aKristu, anovaka pamusoro penheyo yemifungo nemaonero avanhu, yemaitiro nemhemberero zvakagadzirwa navanhu, kana pamusoro pemabasa api zvawo aanogona kuita asingatsamiri panyasha dzaKristu, ari kuvaka chimiro chake chehunhu pamusoro pejecha rinotsvedza. Madutu anotyisa okuedzwa achatsvairira kure nheyo yejecha iyo, achisiya imba yake yava dongo pamahombekombe enguva.

“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.

“‘“Naizvozvo zvanzi naIshe Jehovha, … Kutonga ndichakuisa patambo yokuyeresa, nokururama pachiyereso; uye chimvuramabwe chichatsvaira ugaro hwenhema, uye mvura zhinji dzichafukidza pakavanda.” Isaya 28:16, 17.

“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

“ඒත් අද දයාව පව්කාරයාට ආරාධනා කරයි. ‘මා ජීවමාන බැවින්, ස්වාමිවූ දෙවි මෙසේ කියන සේක, දුෂ්ටයාගේ මරණය ගැන මට සතුටක් නැත; එහෙත් දුෂ්ටයා තම මාර්ගයෙන් හැරී ජීවත්වනවාටයි මම කැමැත්තෙමි: හැරෙන්න, හැරෙන්න, ඔබගේ නපුරු මාර්ගවලින්; මක්නිසාද ඔබ මැරෙන්නට කැමති වන්නේ මන්ද?’ එසකියෙල් 33:11. අද පසුතැවිලි නොවන අයට කථා කරන හඬ, තම ප්‍රේමයේ නගරය දෙස බලා හෘදවේදනාවෙන් මෙසේ ප්‍රකාශ කළ තැනැන්වහන්සේගේ හඬය: ‘අහෝ යෙරුසලම, යෙරුසලම, අනාගතවක්තෘවරුන් මරන, ඇයට එවනු ලැබූවන්ට ගල් ගසන නගරය! කුකුළියක් තම පැටවුන් තම පියාපත් යටට එකතුකරගන්නා සේ, කොපමණ වරක් ඔබගේ දරුවන් එකතුකරගැනීමට මම කැමතිවූවෙමි ද! එහෙත් ඔබ කැමති නොවීය! බලව, ඔබගේ ගෘහය ඔබට පාළුකර දමා ඇත.’ ලූක් 13:34, 35, R.V. යෙරුසලම තුළ, තම අනුග්‍රහය ප්‍රතික්ෂේප කොට හෙළාදැක තිබූ ලෝකයේ සංකේතයක් යේසුස් වහන්සේ දුටුසේක. අහෝ මුරණ්ඩු හදවත, ඔබ වෙනුවෙන් උන්වහන්සේ අඬමින් සිටියේය! යේසුස්වහන්සේගේ කඳුළු කන්ද මත වැටෙමින් තිබූ එම අවස්ථාවෙහිද, යෙරුසලමට තවමත් පසුතැවිලිවී තම විනාශයෙන් ගැළවීමට හැකිව තිබිණි. ස්වර්ගයේ දීමනාව ඇගේ පිළිගැනීම බලා තව ටික කලක් රැඳී සිටියේය. එසේම, අහෝ හදවත, ක්‍රිස්තුස් තවමත් ඔබට ප්‍රේමයේ ස්වරයෙන් කථා කරයි: ‘බලව, මම දොර ළඟ සිට තට්ටු කරමි: යම් කෙනෙක් මාගේ හඬ අසා දොර අරින්නේ නම්, මම ඔහු වෙත ඇතුල්වෙමි, ඔහු සමඟ රාත්‍රිභෝජනය කරමි, ඔහුද මා සමඟ එසේම කරන්නේය.’ ‘දැන්ය පිළිගැනීමේ කාලය; බලව, දැන්ය ගැළවීමේ දවස.’ එළිදරව් 3:20; 2 කොරින්ති 6:2.”

“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

“Imi muri gushingira ibyiringiro byanyu kuri mwe ubwanyu muri kubaka ku musenyi. Ariko ntibirakererwa cyane ngo muhunge kurimbuka kwegereje. Mbere y’uko umuyaga w’igihuhusi utangira, nimuhungire ku rufatiro rwizewe. ‘Uku ni ko Uwiteka Imana ivuga iti: Dore, nshyize i Siyoni ibuye ry’ishingiro, ibuye ryageragejwe, ibuye rikomeza imfuruka ry’igiciro cyinshi, urufatiro rwizewe: uwizera ntazihutira guhunga.’ ‘Nimunyitegereze, mukizwe, mwa mpera z’isi zose mwe: kuko ndi Imana, kandi nta yindi ibaho.’ ‘Witinya; kuko ndi kumwe nawe: ntugahagarike umutima; kuko ndi Imana yawe: nzagukomeza; koko, nzagufasha; koko, nzagushyigikiza ukuboko kw’iburyo kwo gukiranuka kwanjye.’ ‘Ntimuzakorwa n’isoni kandi ntimuzaterwa urujijo iteka ryose.’ Yesaya 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.