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# The Revelation of Jesus Christ - Number Seven

Kuvhenekerwa ka Jesu Kristu - Nomboro yeChinomwe

The Third Woe and the Rise of the Seventh Kingdom: The Prophetic Significance of the Sunday Law

ਇਹ ਤੀਜੀ ਹਾਯ ਅਤੇ ਸੱਤਵੇਂ ਰਾਜ ਦਾ ਉਭਾਰ: ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦਾ ਭਵਿੱਖਬਾਣੀਕ ਮਹੱਤਵ

Author

Jeff Pippenger

Published

October 29, 2023

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In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”

Muna chitsauko chegumi nerimwe chaZvakazarurwa, zvapupu zviviri zvinokwidziridzwa kudenga sechiratidzo “panguva iyoyo imwecheteyo” iyo “chegumi cheguta” chinowira pasi. Panguva iyoyo “nhamo yechipiri yapfuura; uye tarirai, nhamo yechitatu inouya nokukurumidza.” Chitendero cheIslamu ndicho hwamanda yechinomwe uye nhamo yechitatu inouya pa“nguva” yokudengenyeka kwenyika kwemutemo weSvondo.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.

> Ndipo anamva liwu lalikulu lochokera kumwamba likuwauza kuti, “Kwerani kuno.” Ndipo anakwera kumwamba m’mtambo; ndipo adani awo anawaona. Ndipo pa ora lomwelo panachitika chivomezi chachikulu, ndipo gawo limodzi la khumi la mzindawo linagwa, ndipo m’chivomezimo munaphedwa anthu zikwi zisanu ndi ziwiri; ndipo otsala anachita mantha, napereka ulemerero kwa Mulungu wakumwamba. Tsoka lachiwiri ladutsa; ndipo, taonani, tsoka lachitatu likudza msanga. Ndipo mngelo wachisanu ndi chiwiri analiza lipenga; ndipo kunamveka mawu akulu kumwamba, akunena kuti, “Maufumu a dziko lapansi akhala maufumu a Ambuye athu ndi a Khristu wake; ndipo iye adzalamulira kunthawi za nthawi.” Ndipo akulu makumi awiri mphambu anayi, amene anakhala pamaso pa Mulungu pa mipando yawo yachifumu, anagwa nkhope zawo pansi, nalambira Mulungu, akunena kuti, “Tikukuyamikani, Inu Ambuye Mulungu Wamphamvuzonse, amene mulipo, munalipo, ndipo mukudza; chifukwa mwadzitengera mphamvu yanu yaikulu, ndipo mwalamulira. Ndipo amitundu anakwiya, ndipo mkwiyo wanu wafika, ndi nthawi ya akufa, kuti aweruzidwe, ndi kuti mupatse mphotho kwa atumiki anu aneneri, ndi kwa oyera mtima, ndi kwa iwo amene amaopa dzina lanu, aang’ono ndi akulu; ndiponso kuti muwononge iwo amene awononga dziko lapansi.” Ndipo kachisi wa Mulungu anatsegulidwa kumwamba, ndipo m’kachisi mwake munaoneka likasa la chipangano chake; ndipo kunali mphezi, ndi mawu, ndi mabingu, ndi chivomezi, ndi matalala aakulu. Chivumbulutso 11:12–19.

The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”

Ufakazi bhubiri hunokwira kudenga vari mugore, iro rinomirira nenzira yechiporofita boka revatumwa. Sezvakatotorwa mashoko muzvinyorwa izvi, uye sezvinowanikwa muHabakkuk’s Tables, Hanzvadzi White anoratidza kuti kana mashoko ega ega anomiririrwa semutumwa wokutanga, wechipiri, nowechitatu achisvika munhoroondo yechiporofita, anoratidzwa sevatumwa vari mumwe nomumwe; asi shoko reMidnight Cry rinomiririrwa nevatumwa vazhinji. Ufakazi bhubiri hunosimudzirwa kudenga apo hunoparidza shoko reMidnight Cry neuto revatumwa; naizvozvo hunotorwa hukakwira kudenga “vari mugore.”

> “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!’

> “Pedyo nokupera kweshoko romutumwa wechipiri, ndakaona chiedza chikuru chichibva kudenga chichivhenekera pamusoro pavanhu vaMwari. Mwaranzi dzechiedza ichi dzakanga dzichiita sedzinopenya sezuva. Uye ndakanzwa manzwi engirozi dzichidanidzira dzichiti, ‘Tarirai, Mwenga wauya; budai mumusangane!’”

> “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!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “ဤအရာသည် ဒုတိယကောင်းကင်တမန်၏ သတင်းစကားအား တန်ခိုးပေးရန် ဖြစ်ရသော သန်းခေါင်ယံအော်ဟစ်ခြင်းပင် ဖြစ်သည်။ စိတ်ဓာတ်ကျနေသော သန့်ရှင်းသူတို့ကို နိုးဆော်၍ မိမိတို့ရှေ့၌ ရှိသော ကြီးမြတ်သည့်အမှုအတွက် ပြင်ဆင်စေရန် ကောင်းကင်မှ ကောင်းကင်တမန်တို့ကို စေလွှတ်ခဲ့သည်။ အရည်အချင်းအထူးချွန်ဆုံးသော လူတို့သည် ဤသတင်းစကားကို ပထမဦးစွာ လက်ခံရရှိသူများ မဟုတ်ကြ။ နှိမ့်ချ၍ အပ်နှံထားသောသူတို့ထံသို့ ကောင်းကင်တမန်တို့ကို စေလွှတ်၍ ‘ကြည့်ရှုလော့၊ သတို့သားကြွလာသည်။ ကိုယ်တော်ကို ကြိုဆိုတွေ့ဆုံရန် ထွက်ကြလော့’ ဟူသော အော်ဟစ်ခြင်းကို မြှင့်တင်စေရန် သူတို့ကို တိုက်တွန်းခဲ့သည်။ ဤအော်ဟစ်ခြင်းကို အပ်နှင်းခံရသောသူတို့သည် အလျင်အမြန် ဆောင်ရွက်၍ သန့်ရှင်းသောဝိညာဉ်တော်၏ တန်ခိုးဖြင့် သတင်းစကားကို ကြေညာအသံလွှင့်ကာ စိတ်ဓာတ်ကျနေသော မိမိတို့၏ ညီအစ်ကိုတို့ကို နိုးဆော်ခဲ့ကြသည်။ ဤအမှုသည် လူတို့၏ ပညာနှင့် သင်ယူတတ်မြောက်မှုအပေါ် မတည်ခဲ့ဘဲ ဘုရားသခင်၏ တန်ခိုးအပေါ် တည်ခဲ့သည်။ အော်ဟစ်သံကို ကြားရသော ကိုယ်တော်၏ သန့်ရှင်းသူတို့သည်လည်း ထိုသတင်းစကားကို မခံတားနိုင်ကြ။ ဝိညာဉ်ရေးအရ အနက်ရှိုင်းဆုံးသူတို့က ဤသတင်းစကားကို ပထမဦးစွာ လက်ခံရရှိခဲ့ကြပြီး အမှုတော်၌ ယခင်က ဦးဆောင်ခဲ့သူတို့သည် ‘ကြည့်ရှုလော့၊ သတို့သားကြွလာသည်။ ကိုယ်တော်ကို ကြိုဆိုတွေ့ဆုံရန် ထွက်ကြလော့’ ဟူသော အော်ဟစ်သံကို ပိုမိုကြီးမားစေရန် လက်ခံ၍ ပါဝင်ကူညီရန် နောက်ဆုံးမှ ရောက်လာသူများ ဖြစ်ခဲ့ကြသည်။” Early Writings, 238.

In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.

Panguva yokudengenyeka kwenyika, kunoparadza chegumi cheguta, varume vane zviuru zvinomwe vanourayiwa. Kudengenyeka kwenyika ndiko mutemo weSvondo muUnited States. Guta, muchiporofita, humambo, uye United States ndicho chegumi chimwe chehumambo hwemadzimambo gumi ari muna Zvakazarurwa 17. United States inoparadzwa pakudengenyeka kwemutemo weSvondo uye inorega kuva humambo hwechitanhatu hwechiporofita cheBhaibheri; zvino yobva yashanduka ichiva mambo mukuru wemadzimambo gumi, humambo hwechinomwe hwechiporofita cheBhaibheri, avo vachabvumirana kupa humambo hwavo kupapa, iro riri rechisere uye riri remanomwe.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

> Zino gumi dzawaona ndimadzimambo gumi, asati agamuchira ushe; asi vanogamuchira simba samadzimambo kweawa imwe chete pamwe chete nechikara. Ava vane fungwa imwe, uye vachapa simba ravo neukukutu hwavo kuchikara. Ava vacharwa neGwayana, uye Gwayana richavakunda; nokuti ndiye Ishe wamadzishe, naMambo wemadzimambo; uye avo vanaye ndivo vakadanwa, navakasarudzwa, navakatendeka. Zvino akati kwandiri, Mvura dzawaona, panogara chifeve, ndidzo ndudzi, navazhinji, nendudzi dzamarudzi, nendimi. Zino gumi dzawaona pachikara, idzodzi dzichavenga chifeve, dzichachiita dongo uye chisina kupfeka, uye dzichadya nyama yacho, dzichachipisa nomoto. Nokuti Mwari wakaisa mumwoyo yavo kuti vaite kuda kwake, uye kuti vabatane, vape ushe hwavo kuchikara, kusvikira mashoko aMwari azadziswa. Uye mukadzi wawaona ndiro guta guru iro rinotonga pamusoro pamadzimambo enyika. Zvakazarurwa 17:12–18.

The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.

Majyimambo gumi eUnited Nations “anobvumirana” “kupa ushe hwawo hwepasi rose kuchikara.” Ane “pfungwa imwe,” sezvavakaita pakuti “vakabvunzana pamwe chete nemwoyo umwe,” muna Mapisarema makumi masere nezvitatu. Ahabhu akanga ari mambo wamarudzi gumi, uyo akaita hukama husiri pamutemo hweupombwe nechifeve cheTire muna Isaya makumi maviri nenhatu. Hukama husiri pamutemo hwaAhabhu naJezebheri hwakanga huchimiririra hukama husiri pamutemo hwaHerodhi naHerodhiyasi panguva yaEria, anomiririrwa saJohani Mubhabhatidzi. Herodhi akanga ari mumiriri weHumambo hweRoma, uhwo, muna Danieri nomwe, Humambo hweRoma hunoumbwa nenyanga gumi. Nyanga gumi idzodzo dzakafananidzirwa noushe hwaAhabhu hwamarudzi gumi, uye zvose zviri zviviri zvinopa zvapupu pamusoro pamajyimambo gumi eUnited Nations. NaAhabhu naHerodhi vachimiririra hurumende muhukama husiri pamutemo uhwu, basa ravo rakanga riri rokuita kutambudzwa kwevatsauki nokuda kwechifeve cheTire, chinoimba nziyo dzacho pakuguma kwemakore makumi manomwe okufananidzira.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “රජවරුන්, පාලකයන් හා ආණ්ඩුකාරයන් තමන් මතම ප්‍රතික්‍රිස්තුගේ ලකුණ තබාගෙන ඇති අතර, දෙවියන්වහන්සේගේ ආඥා රක්ෂා කරන අයද, යේසුස්වහන්සේගේ ඇදහිල්ල ඇති අයද වන ශුද්ධවන්තයන් සමඟ යුද්ධ කිරීමට යන නාගයා ලෙස ඔවුන් නිරූපිත වී ඇත.” Testimonies to Ministers, 38.

At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.

PaMutemo weSvondo, chikara chepanyika chinorega kutonga soumambo hwechitanhatu hwechiprofita cheBhaibheri, nokuti chinenge chichangobva kuita upombwe naJezebheri, uye chobva chatora hutungamiri hweUnited Nations. Ipapo chinomanikidza nyika yose kumisa mufananidzo wepasi rose wechikara, sezvavakanga vamboita kare paMutemo weSvondo munyika yavo.

> And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.

> Uye anonyengera avo vanogara panyika nezvishamiso zvaakapiwa simba rokuita pamberi pechikara; achiti kuna avo vanogara panyika, ngavaitire chikara mufananidzo, icho chakanga chine ronda romunondo, asi chikapona. Uye akapiwa simba rokupa mweya kumufananidzo wechikara, kuti mufananidzo wechikara utaurewo, uye uparadze kuti vose vasingazonamati mufananidzo wechikara vaurayiwe. Uye anoita kuti vose, vaduku navakuru, vapfumi navarombo, vakasununguka navaranda, vagamuchire chiratidzo muruoko rwavo rworudyi, kana pahuma dzavo; uye kuti kusava nomunhu angagona kutenga kana kutengesa, kunze kwouyo ane chiratidzo, kana zita rechikara, kana nhamba yezita raro. Zvakazarurwa 13:14–17.

Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.

Ahabu, Herodhe, wafalme kumi wa Milki ya Kirumi, na wafalme kumi wa Umoja wa Mataifa wanamwakilisha yule joka aendaye kupigana vita na watakatifu, kwa maana daima ni mpenzi wa Yezebeli atendaye ukamilisho wa kuwatesa wale ambao Yezebeli huwahesabu kuwa wazushi.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “එබැවින්, ප්‍රධාන වශයෙන් අජගරයා සාතන් නියෝජනය කරන අතර, ද්විතීය අර්ථයෙන් එය අවිශ්වාසී රෝමයෙහි සංකේතයකි.” The Great Controversy, 439.

At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.

Pa mutinhimira wenyika yomurau weSvondo, pane varume “vanomwe vane chiuru” vanenge “vaurayiwa.” Muna Danieri chitsauko chegumi nerimwe, ndima makumi mana neimwe, “vazhinji vanokandwa pasi.” Avo vanokandwa pasi panosvika murau weSvondo ndivo maAdventista eSeventh-day vanonzi vaRaodhikia vasina kugadzirira dambudziko iri. Nhamba yokuti “vanomwe vane chiuru” inomirira vakasara vevanhu vaMwari. Mwari akaudza Erija, panguva yedambudziko reGomo reKarimeri, rinomirira dambudziko romurau weSvondo, kuti kwaiva “navanomwe vane chiuru muna Israeri” vakanga vasina kufugamira BhaarI nebvi. Muapostora Pauro anotsinhira pamusoro peizvi.

> I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.

> Zvino ndinoti, ko Mwari vakarasa vanhu vavo here? Hazviiti. Nokuti neniwo ndiri muIsraeri, werudzi rwaAbrahama, wedzinza raBhenjamini. Mwari havana kurasa vanhu vavo vavakagara vaziva. Hamuzivi here zvinotaurwa neRugwaro pamusoro paEria? kuti anokumbirira kuna Mwari achipomera Israeri, achiti, Ishe, vakauraya vaporofita venyu, vakaputsa aritari dzenyu; uye ndasara ndiri ndoga, uye vanotsvaka upenyu hwangu. Asi mhinduro yaMwari kwaari inoti kudini? Ndakazvichengetera varume vane zviuru zvinomwe, vasina kupfugamira chifananidzo chaBhaari. Saizvozvowo, nenguva ino yazvino varipowo vakasara, maererano nokusarudzwa kwenyasha. VaRoma 11:1–5.

The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.

Mawu akuti “zikwi zisanu ndi ziwiri” amaimira otsalira a anthu a Mulungu, koma nkhani imene iwo azindikiritsidwamo mophiphiritsa iyenera kuganiziridwa. Amuna amene anagonjetsedwa pa chivomezi cha lamulo la Lamlungu ndi otsalira a a Seventh-day Adventist osakhulupirika amene pamenepo ndi pa nthawiyo anatengedwa ukapolo ndi Babulo wauzimu wamakono. M’mbiri ya uneneri ya Israyeli wakale weniweni, pamene Babulo anawononga Yerusalemu kachiwiri mwa katatu, panali otsalira a amuna “zikwi zisanu ndi ziwiri” “amphamvu” “a m’dziko” amene anatengedwa ukapolo.

> And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.

> Na akamchukua mateka Jehoiakini kwenda Babeli, pamoja na mama wa mfalme, na wake za mfalme, na maafisa wake, na watu wenye nguvu wa nchi; hao akawachukua kutoka Yerusalemu hadi Babeli. Na watu wote wa vita, yaani, elfu saba, na mafundi na wahunzi elfu moja, wote waliokuwa hodari na wenye kufaa kwa vita, hao pia mfalme wa Babeli akawachukua mateka kwenda Babeli. Naye mfalme wa Babeli akamtawaza Matania, ndugu ya baba yake, kuwa mfalme mahali pake, akambadilisha jina lake, akamwita Sedekia. 2 Wafalme 24:15–17.

Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!

Kana varume vane simba veJerusarema vakundwa pakudengenyeka kwenyika kwemutemo weSvondo, “nhamo yechitatu inokurumidza kuuya. Uye mutumwa wechinomwe akaridza.” Nhamo yechitatu ndihwo hwamanda yechinomwe inoridzwa nomutumwa wechinomwe. Mu“awa” yokudengenyeka kwenyika kwe“mutemo weSvondo”—ChiIslam chinorova!

One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.

Chimwe chezvinhu zvikuru zvakanga zvichiratidza Islami munguva yedambudziko rokutanga nerechipiri, chaiva chokwadi chenhoroondo chokuti nzira yavo yehondo yakanga isina kufanana namano ehondo aiwanzoitwa munhoroondo panguva yavakazadzisa basa ravo rouporofita. Nzira yavo yehondo yakanga iri yokurova kamwe-kamwe uye zvisingatarisirwi. Shoko rokuti “assassin” rinobva pamaitiro aiitwa nevarwi vechiIslami panguva iyoyo yenhoroondo. Kurwisa kwavo kwakanga kwakafanana nekwemaKamikaze eJapan eHondo Yenyika Yechipiri. Varwi vechiIslami vaitarisira kufa pavaiponda munhu wavakanga vanangidzira. Nokuda kwechikonzero ichi, tsika yaiwanzoitwa nevarwi yakanga iri yokuzvigadzirira rufu nokudhakwa nehashish vasati varwisa, kuti zvibatsire kuderedza kutya rufu. Pavairova vanhu vavo, zvaiva kamwe-kamwe uye zvisingatarisirwi, uye kutsamira kwavo pahashish kuti vawane mamiriro epfungwa avaidawo, kwakabatanidzwa nokurwisa kwakavanzika, zvikava hwaro hwepakabva shoko rokuti “assassin,” nokuda kwekubatana kwaro neshoko rokuti hashish.

The third woe and the seventh trumpet “cometh quickly.”

Nakaka ya chitatu ndiponso lipenga lachisanu ndi chiwiri “zikudza msanga.”

Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.

Saizvozvowo, nga October 22, 1844, murumiwa wa sungano akauya “kamwe-kamwe” kutemberi Yake. Hanzvadzi White yakatsanangura “kamwe-kamwe” kwekuuya kwemurumiwa wa sungano, zvichiratidza kuti kuuya Kwake kwaiva “kusina kutarisirwa.” Naizvozvo kuuya kwose kuri kwo “kunne” kwakazadzikiswa nga October 22, 1844 kwaiva kusina kutarisirwa nokukamwa-kamwe.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Kristu kuja Kwake kama Kuhani wetu Mkuu mahali patakatifu pa patakatifu sana, kwa ajili ya kutakaswa kwa patakatifu, kama inavyoonyeshwa katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa Mzee wa Siku, kama kunavyowasilishwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu Lake, kama alivyotabiri Malaki, ni maelezo ya tukio lilelile; na jambo hili pia linaonyeshwa na kuja kwa bwana-arusi kwenye arusi, kama ilivyoelezwa na Kristo katika mfano wa mabikira kumi, wa Mathayo 25.” Pambano Kuu, 426.

The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.

Mfananidzo wevasikana gumi unodzokororwa tsamba netsamba; saizvozvo, “kuuya” kwose kuri kune ina kwakazadzikiswa pana 22 Gumiguru 1844 kunofanira kuzadzikiswa zvakare tsamba netsamba panguva yokudengenyeka kwenyika kunova mutemo weSvondo. Achitsinhira pamusoro pomufananidzo wavasikana, Hanzvadzi White anowedzera kuuchapupu hunozivisa kukurumidza nokusatarisirwa kunofananidzirwa pakudengenyeka kwenyika komutemo weSvondo, uko kuri kuzadzikiswa kwakakwana kweKudanidzira kwousiku hwepakati.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Hunhu hunoratidzwa nenguva yedambudziko. Pakanzwika inzwi rine kushingaira richizivisa pakati pousiku richiti, ‘Tarirai, mukwasha auya; budai mumusangane naye,’ mhandara dzakanga dzakavata dzakamuka pahope dzadzo, zvikabva zvaonekwa kuti ndiani akanga agadzirira chiitiko ichocho. Mapoka ose ari maviri akabatwa asina kutarisira, asi rimwe rakanga rakagadzirira nguva yokukurumidzira, uye rimwe rikawanikwa risina kugadzirira. Hunhu hunoratidzwa nemamiriro ezvinhu. Nguva dzokukurumidzira dzinoburitsa pachena simbi chaiyo yehunhu. Rimwe dambudziko rinongoerekana rauya uye risingatarisirwi, kufirwa, kana nguva yedambudziko, kumwe kurwara kana kurwadziwa kusingatarisirwi, chinhu chinounza mweya chiso nechiso norufu, zvichabudisa pachena zviri mukati chaimo zvehunhu. Zvicharatidzwa pachena kana paine kutenda kwechokwadi kana kusipo muzvipikirwa zveshoko raMwari. Zvicharatidzwa pachena kana mweya uchitsigirwa nenyasha kana kuti kwete, kana muine mafuta mumudziyo pamwe chete nerambi.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Na nyakati za majaribu huwajia wote. Je, tunajiendesha vipi chini ya jaribu na uthibitisho wa Mungu? Je, taa zetu huzimika? au bado tunaziendeleza zikiwaka? Je, tumejiandaa kwa kila dharura kwa njia ya uhusiano wetu na Yeye aliyejaa neema na kweli? Wanawali watano wenye hekima hawakuweza kuwapa wanawali watano wapumbavu tabia yao. Tabia ni lazima ifanywe na sisi kama watu binafsi.” Review and Herald, Oktoba 17, 1895.

At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!

Pakudengenyeka kwemutemo weSvondo, United States inorega kuva umambo hwechitanhatu hwechiporofita cheBhaibheri. Vakasara vane zviuru zvinomwe veVaAdventist veRaodhikia vasina kugadzirira dambudziko iri, vacharatidza chimiro chakagadzirirwa chiratidzo chechikara. Ipapo Islam inosvika pakarepo uye zvisingatarisirwi, nokuti “nhamo yechitatu inouya nokukurumidza” apo “ngirozi yechinomwe” inoridza hwamanda yayo!

The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.

“kuuya” kuna kwa uṋa, kwe kwoṱhe kwo ḓadziswaho nga ḽa 22 Tshimedzi 1844, zwenezwo zwi dovha zwa buiwa. Uya ha u thoma ho sumbedza u vulwa ha khaṱhulo, u khunyeledza ha Daniele ndima ya malo ndimana ya fumimalo. Ho khwaṱhisedza mulaedza wa muruṅwa wa u thoma we wa ḓivhadza uri “iri” ya khaṱhulo Yawe yo swika. Uho u khunyeledzwa hu fanyisa “iri” ya mudzinginyo, ine ya thoma nga mulayo wa Swondaha, nahone ndi “iri” ine nga yo Isḽamu ya ḓisa “khaṱhulo Yawe” kha ḽa United States nga nṱhani ha u fhasiwa ha mulayo wa Swondaha.

The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.

Mutumwa wechibvumirano muna Maraki chitsauko chechitatu, akauya pakarepo kutemberi yaakanga amutsa mumakore makumi mana nematanhatu kubva muna 1798 kusvika muna 1844, kuti apinde muchibvumirano ne“VaRevhi” venhoroondo yeMillerite. Pakudengenyeka kwenyika kwemutemo weSvondo, mutumwa wechibvumirano anouya pakarepo kuti apinde mutemberi yamapfupa akaoma evakafa akamutswa, kuti apinde muchibvumirano ne“VaRevhi” venhoroondo yezana nemakumi mana nezviuru zvina.

At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”

Panguva yokudengenyeka kwenyika kwemutemo weSvondo, Mwanakomana womunhu anouya kuna Baba kuti agamuchire ushe, mukuzadziswa kwaDanieri 7 ndima 13, sezvaakaita musi wa22 Gumiguru, 1844; nokuti pa“awa” yokudengenyeka kwenyika pane “inzwi kudenga,” rinoparidza kuti, “humambo hwenyika ino hwava humambo hwaIshe wedu, nehwaKristu wake; uye achabata ushe nokusingaperi-peri. Uye vakuru vana navaviri, vakanga vagere pamberi paMwari pazvigaro zvavo, vakawira pasi nezviso zvavo, vakanamata Mwari, vachiti, Tinokuvongai, imi Ishe Mwari Wemasimba Ose, aripo, uye akanga aripo, uye anouya; nokuti makatora kwamuri simba renyu guru, uye matonga.”

In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”

Munguva yekudengenyeka kwenyika, apo kutonga Kwake kwasvika, uye zvapupu zviviri zvakanga zvambomutswa kubva mumugwagwa mawakanga vaurayiwa zvinosimuka. Ipapo, sehondo ine simba, vanokwidziridzwa kudenga, asi vakasara vevaAdventist veRaodhikia vanosvika zviuru zvinomwe vanokundwa. Gorosi rakachenjera panguva iyoyo ipapo rinobva rapatsanurwa kubva kumasawi mapenzi. Kristu anobva agamuchira umambo Hwake, uye hwamanda yechinomwe inorira, inova zvakare nhamo yechitatu, inosvika pakarepo uye zvisingatarisirwi, uye ipapo “ndudzi” dzinova “dzakatsamwa, uye kutsamwa kwenyu kwasvika.”

The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.

Kuŵindima kwa mitundu ndi ntchito ya uneneri ya Chisilamu, ndipo kuyamba pa ola la chivomezi n’kupitiriza kufikira kutseka kwa nthawi ya kuyesedwa kwa anthu ndi miliri isanu ndi iwiri yotsiriza, yomwe yafotokozedwa ndi mawu akuti, “mkwiyo wanu wafika.” Pakati pa lamulo la Lamlungu ku United States ndi kutseka kwa nthawi ya kuyesedwa, pamene mkwiyo wa Mulungu ukuwonetsedwa m’ miliri isanu ndi iwiri yotsiriza—tsoka lachitatu, chizindikiro cha Chisilamu; lipenga lachisanu ndi chiwiri, chizindikiro cha Chisilamu; ndi kuŵindima kwa mitundu, chizindikiro cha Chisilamu;—pali mboni zitatu zophiphiritsa zosonyeza kuti uthenga wa Kulira kwa Pakati pa Usiku ndi kukwaniritsidwa kwa kufika kwa Chisilamu pa lamulo la Lamlungu.

As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.

Kwakangokunjalo ekuqaleni kwentshukumo yamaMillerite, isigidimi soKukhalela Ezinzulwini Zobusuku saba sisilungiso sesiprofeto esasilele. Embalini yamaMillerite, ukusilela kwakukukuba isiganeko esaxelwa ukuba siya kwenzeka asizange senzeke. Embalini yamaMillerite ekuqaleni, amaFiladelfiya azisa phambi kwabantu isiprofeto sawo esasileleyo, kuba uThixo wayesigcine isandla saKhe phezu kwempazamo eyayikwitshathi ka-1843.

In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.

Mumafambiro eRaodhikia pakupera kweFuture for America, Mwari haana kumbobvira avanza ruoko rwake pamusoro pechikanganiso ichocho. Aive maoko avanhu akafukidza chokwadi chokuti nguva yaisafanira kuzoramba ichishandiswa mukushandiswa kwechiporofita. Maoko avanhu anomirira mabasa avanhu.

In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.

ਮੁੱਦਤ ਦੇ ਇੱਕ ਸੌ ਚੁਆਲੀਹ ਹਜ਼ਾਰਾਂ ਦੀ ਅੰਤਿਮ ਚਲਵਾਤ ਵਿੱਚ, ਸਮੇਂ ਦੀ ਲਾਗੂਆਤ ਕਰਨ ਦੀ ਭੁੱਲ ਪਾਪ ਸੀ, ਕਿਉਂਕਿ ਭਵਿੱਖਬਾਣੀਕ ਸਮੇਂ ਦੀ ਲਾਗੂਆਤ ਹੁਣ ਅੱਗੇ ਵਰਤੀ ਨਹੀਂ ਜਾਣੀ ਸੀ। ਸਮੇਂ ਦੀ ਇਹ ਪਾਪਮਈ ਲਾਗੂਆਤ ਮੂਸਾ ਦੁਆਰਾ ਆਪਣੇ ਪੁੱਤਰ ਦਾ ਖਤਨਾ ਕਰਨ ਬਾਰੇ ਪਰਮੇਸ਼ੁਰ ਦੀ ਆਗਿਆ ਨੂੰ ਅਣਡਿੱਠਾ ਕਰਨ ਨਾਲ ਪ੍ਰਤੀਕਿਤ ਕੀਤੀ ਗਈ ਸੀ, ਅਤੇ ਇਹ ਉਜ਼ਜ਼ਾਹ ਦੁਆਰਾ ਪਰਮੇਸ਼ੁਰ ਦੀ ਉਸ ਆਗਿਆ ਨੂੰ ਅਣਡਿੱਠਾ ਕਰਨ ਨਾਲ ਵੀ ਪ੍ਰਤੀਕਿਤ ਕੀਤੀ ਗਈ ਸੀ ਕਿ ਕੇਵਲ ਯਾਜਕ ਹੀ ਸੰਦੂਕ ਨੂੰ ਹੱਥ ਲਾ ਸਕਦੇ ਸਨ। ਇਨ੍ਹਾਂ ਪਾਪਮਈ ਕਰਮਾਂ ਜਾਂ ਅਕਰਮਾਂ ਵਿੱਚੋਂ ਕੋਈ ਵੀ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਦੁਆਰਾ ਪੂਰਾ ਕੀਤਾ ਜਾਣਾ ਪ੍ਰਭੂ ਦੀ ਇੱਛਾ ਨਹੀਂ ਸੀ। ਪਾਪ ਦੀ ਕੇਵਲ ਇੱਕ ਹੀ ਪਰਿਭਾਸ਼ਾ ਹੈ, ਅਤੇ ਉਹ ਹੈ ਬਿਵਸਥਾ ਦਾ ਉਲੰਘਣ। ਮੂਸਾ ਨੇ ਖਤਨੇ ਸੰਬੰਧੀ ਪਰਮੇਸ਼ੁਰ ਦੀ ਬਿਵਸਥਾ ਦਾ ਉਲੰਘਣ ਕੀਤਾ, ਉਜ਼ਜ਼ਾਹ ਨੇ ਪਵਿੱਤਰ ਅਸਥਾਨ ਸੰਬੰਧੀ ਪਰਮੇਸ਼ੁਰ ਦੀ ਬਿਵਸਥਾ ਦਾ ਉਲੰਘਣ ਕੀਤਾ, ਅਤੇ ਇਸ ਚਲਵਾਤ ਨੇ ਪਰਮੇਸ਼ੁਰ ਦੀ ਭਵਿੱਖਬਾਣੀਕ ਬਿਵਸਥਾ ਦਾ ਉਲੰਘਣ ਕੀਤਾ। ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਨੂੰ ਪਰਮੇਸ਼ੁਰ ਦੀ ਬਿਵਸਥਾ ਦੇ ਅਮਾਨਤਦਾਰ ਬਣਾਇਆ ਗਿਆ ਸੀ, ਅਤੇ ਐਡਵੈਂਟ ਚਲਵਾਤ ਨੂੰ ਵੀ, ਆਪਣੇ ਆਰੰਭ ਅਤੇ ਅੰਤ ਵਿੱਚ, ਪਰਮੇਸ਼ੁਰ ਦੀਆਂ ਭਵਿੱਖਬਾਣੀਕ ਸੱਚਾਈਆਂ ਦੇ ਅਮਾਨਤਦਾਰ ਬਣਾਇਆ ਗਿਆ ਸੀ।

In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.

Mukati mekutambudzika kwake, Zipora akabva angozviitira ega chiito chokudzingisa mwanakomana wavo, nokudaro achimiririra kutendeuka kwavaifanira pakarepo kuratidza avo vakanga vari muchikwata ichi pamusoro pokusaita kwechivi kwakabvumira kuti kushandiswa kwenguva kubatanidzwe neshoko. Saizvozvowo, Dhavhidhi anoratidza kutendeuka kukuru pamusoro pechiito chaUza. Kuti boka iri ripikise richiti kushandiswa kwenguva mukufanotaura kwaChikunguru 18, 2020 kwaiva kwakati kururama neimwe nzira, uye kuti neimwe nzira kwaiva kuda kwaMwari, ndiko kupikisa kuchiti Mozisi naZipora vakanga vasingatombodi kuchengeta mirayiro yaMwari yakajeka, uye kuti Mwari haana kunyatsoita hanya kana Uza akabata areka. Chikunguru 18, 2020 kwaiva kufanotaura kwenhema, uye chinhu chakanga chiri chenhema ndicho chaiva chinhu chenguva.

These truths will be explored further in the next article.

Amazwiso la azachazwisiswa ngokujulile esihlokweni esilandelayo.

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> “Nkosi yandiratidza kuti shoko remutumwa wechitatu rinofanira kuenda, uye kuparidzwa kuvana vaShe vakapararira, uye kuti harifaniri kusungirirwa panguva; nokuti nguva haichazombovizve muyedzo. Ndakaona kuti vamwe vakanga vava nekufara kwenhema kunobva mukuparidza nguva; kuti shoko remutumwa wechitatu raiva nesimba kupfuura rinogona kupiwa nenguva. Ndakaona kuti shoko iri rinogona kumira pacharo pahwaro hwaro, uye kuti haridi nguva kuti irisimbise, uye kuti richafamba nesimba guru, rigoita basa raro, uye richapfupikiswa mukururama.” Experience and Views, 48.

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