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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Four

Bhuku ra Joere na Kereke yeLaodhikea yeMasikati eChinomwe yeVaAdventist — Nhamba Makumi maviri neina

Number Twenty-Four

Namba Makumi Mawiri na Nne

Author

Jeff Pippenger

Published

January 6, 2026

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We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Emi gqibe ngendatya inqaku lethu lokugqibela sichukumisa imigca emithathu ehambelanayo yobungqina besiprofeto emelwe zizahluko zeshumi elinanye ukuya kwezamashumi amabini anesibini kwiGenesis, incwadi yokuqala yeTestamente eNdala, uMateyu incwadi yokuqala yeTestamente eNtsha, neSityhilelo incwadi yokugqibela yeTestamente eNtsha kwakunye neBhayibhile. Umgca weGenesis uchaza umnqophiso noAbram, umgca kaMateyu uchaza umnqophiso nebandla lamaKristu, uPetros engumfuziselo wesiqalo nesiphelo sikaSirayeli wokomoya wale mihla. Iivesi eziphakathi kuyo yomibini imigca zichaza itywina likaThixo; kuAbram, yayikukuba “lulwaluko,” yaye kuPetros yayikukutshintshwa kwegama lakhe. Ivesi esembindini yomgca weSityhilelo sisahluko seshumi elinesixhenxe, ivesi yeshumi elinesibini.

> 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. Revelation 17:12.

> Kwaye amahembe alishumi owabonayo angookumkani abalishumi, abangekafumani bukumkani; kodwa bamkela igunya njengookumkani ngexesha elinye nesilo. ISityhilelo 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Kubva muna Genesisi na Mateo kunozivikanwa kuroorana kweHumwari nevanhu, uye Zvakazarurwa zvinoratidza kuroorana kwechikara neshato panguva yemurayiro weSvondo. Mitsetse yose mitatu inonongedzera kumurayiro weSvondo uko rimwe boka rinoratidza mucherechedzo wechikara uye rimwe chisimbiso chaMwari. Chokunyepedzera chechikara neshato mundima yegumi nembiri ndiko kutaurwa kweomega kweshongwe yaNimrodhi muna Genesisi gumi nerimwe. Ikoko chitendero chesungano chokunyepedzera chakasangana nokutongwa kwacho, uye muna Zvakazarurwa gumi nenomwe hure—ndihwo Bhabhironi guru—rinotongwa. Nimrodhi ndiye arufa kune omega yeVatican, uye nokuda kwechikonzero ichi upapa ndihwo Bhabhironi guru, omega kuBhabheri raNimrodhi iro arufa.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Kuzivikanwa mumavhesi matatu aya ari pakati ndekwokuti uchapupu huri mune imwe neimwe nzvimbo yepakati yomutsetse ihwo chaizvoizvo mavhesi matatu.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Ichi ndicho chipangano changu, chamunofanira kuchengeta, pakati pangu nemi, uye nembeu yako shure kwako: Murume mumwe nomumwe pakati penyu anofanira kudzingiswa. Munofanira kudzingisa nyama yeganda repamberi penyu; uye icho chichava chiratidzo chechipangano pakati pangu nemi. Uyo ane mazuva masere okuberekwa anofanira kudzingiswa pakati penyu, murume mumwe nomumwe muzvizvarwa zvenyu, uyo akaberekerwa mumba, kana akatengwa nemari kumutorwa upi noupi, asiri wembeu yako. Genesi 17:10–12.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Jesu akamupindura, akati kwaari: Waropafadzwa iwe, Simoni Barjona; nokuti nyama neropa hazvina kukuzarurira izvi, asi Baba vangu vari kudenga. Uye ini ndinotiwo kwauri: Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangatongokundi. Uye ndichakupa makiyi oushe hwekudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga. Mateo 16:17–19.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 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. Revelation 17:11–13.

> དེ་ནས་གཅན་གཟན་དེ་སྔར་ཡོད་པ་དང་། ད་ལྟ་མེད་པ་དེ་ཉིད་བརྒྱད་པ་ཡིན་ལ། བདུན་པོ་དེ་དག་གི་ནང་ནས་ཡིན་ཞིང་། འཇིག་པར་འགྲོ་བ་ཡིན། ཁྱོད་ཀྱིས་མཐོང་བའི་རྭ་བཅུ་ནི་རྒྱལ་པོ་བཅུ་ཡིན་ཏེ། ད་དུང་རྒྱལ་ཁམས་མ་ཐོབ་ཀྱང་། གཅན་གཟན་དང་མཉམ་དུ་ཆུ་ཚོད་གཅིག་གི་རིང་ལ་རྒྱལ་པོ་ལྟར་དབང་ཆ་ཐོབ་པ་ཡིན། དེ་ཚོ་ཐམས་ཅད་བསམ་པ་གཅིག་ཡིན་ཞིང་། རང་གི་དབང་ཆ་དང་སྟོབས་ཤུགས་གཅན་གཟན་ལ་སྤྲོད་པར་འགྱུར། མངོན་པར་བརྗོད་པ། 17:11–13။

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Nhoroondo yesungano yenhema inomiririrwa nezvitina nedhaka zvaNimrodhi, uye nehurongwa hwake hwenhema hwechechi nehurumende, hunomiririrwa neshongwe neguta, inofananidzira hurongwa hwenhema hwomufananidzo wechikara hunomiririrwa muomega yenyaya yaNimrodhi. Mitsetse mitatu, ine nzvimbo nhatu dzepakati dzendima nhatu, iyo yose inopupurira sungano youpenyu nesungano yorufu. Zviuru zvine zana namakumi mana nezvina ndivo vechisere vechokwadi vanobva kune vanomwe, uye hupapa ingori yekunyepedzera chete. Boka raNimrodhi rine kubatana kwepfungwa pamuchato waro, chiri chokunyepera zviuru zvine zana namakumi mana nezvina, avo vakabatanidzwa nepfungwa dzaKristu. Chikara chenhema “chaivapo, uye hachipo,” chiri chokunyepera Kristu uyo akanga aripo, uye aripo, uye achazovapo. Mundima yechisere kuratidzwa kuzere kwechokunyepera chinomiririrwa nehupapa kunotsanangurwa.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Chikara chawakaona chaivapo, asi hachisisipo; uye chichakwira chichibva mugomba risina pasi, chigoenda mukuparadzwa; uye vagere panyika vachashamisika, avo mazita avo asina kunyorwa mubhuku roupenyu kubva pakuvambwa kwenyika, pavachaona chikara icho chaivapo, uye chisipo, kunyange zvakadaro chiripo. Zvakazarurwa 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Yesu ndiye aliyekuwako, aliyeko, na atakayekuja bado; na upapa, yule wa nane aliye wa wale saba, ndiye yule mnyama ambaye “alikuwako, hayuko, lakini yuko.” “Saa moja” ambayo ndoa ya joka na mnyama huiwakilisha ni historia kuanzia sheria ya Jumapili, ambapo wale laki moja wanaowakilishwa na Petro na Abramu hupanda mbinguni kama bendera, wakati ule ule ambao upapa hupanda.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Tanga tichitsvaka kubata bhuku raJoeri kubva pamaonero okuti Petro paPendekosti akaratidza shoko rake rePendekosti sokuzadzikiswa kwaJoeri. Mumitsara mitatu yesungano ine zvitsauko gumi nezviviri mumwe nomumwe, mavhesi matatu epakati omutsara mumwe nomumwe anobata nhoroondo imwe cheteyo, uye Petro anomiririrwa munhoroondo iyoyo sokunge ari naJesu paKesariya Firipi, iro riri Paniumi, iro riri nzvimbo iyo nyika yava pedyo chaizvo nokusangana nayo zvino. PaPaniumi, Petro ariwo muJerusarema pakudururwa kwePendekosti. Mitsara mitatu yezvitsauko gumi nezviviri inosangana paPaniumi napaPendekosti apo chisimbiso chaMwari chinoiswa paMwenga waKristu uye chiratidzo chechikara chinoiswa paMwenga waSatani. Bhuku raJoeri riri kuratidza kudanwa kwokumuka kuri mumufananidzo wemhandara gumi, apo kereke yeLaodhikia yeSeventh-day Adventist inomuka ichiziva chokwadi chokuti yakarasika.

The book of Joel is set within the context of four generations.

Bhuku ra Joere rakaiswa mukati memamiriro ezvizvarwa zvina.

> The word of the Lord that came to Joel the son of Pethuel.

> ទំនាយ​ព្រះបន្ទូល​របស់​ព្រះយេហូវ៉ា ដែល​បាន​មក​ដល់​យ៉ូអែល កូន​របស់​ពេធ៊ូអែល។

> Hear this, ye old men, and give ear, all ye inhabitants of the land.

> Zumvani izwi iri, imi vakuru, muti teererai, imi mose mugere wenyika.

> 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. Joel 1:1–4.

> Je, jambo hili limekuwa katika siku zenu, au hata katika siku za baba zenu? Waambieni watoto wenu habari zake, na watoto wenu waambie watoto wao, na watoto wao waambie kizazi kingine. Hayo yaliyosalia baada ya panzi waharibifu kula, yameliwa na nzige; na yale yaliyosalia baada ya nzige kula, yameliwa na mabuu; na yale yaliyosalia baada ya mabuu kula, yameliwa na viwavi. Yoeli 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“වයෝවෘද්ධ මිනිසුන්” යනු එක්ලක්ෂ හතළිස් හතර දහස මුද්‍රා තැබීමේ කාලයේ ලාඔදිසීය සත්වන දින අද්වෙන්තිස්ත සභාවේ නායකයන්ය; එමෙන්ම, මුද්‍රා තැබීම ශුද්ධාත්මයාණන්ගේ වගුරුවීම අතරතුර සිදු කරනු ලැබේ. “වයෝවෘද්ධ මිනිසුන්” එසකියෙල් විසින් “පුරාණ මිනිසුන්” ලෙස නිරූපණය කර ඇත.

> Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

> Ipapo akati kwandiri, Mwanakomana womunhu, waona here zvinoitwa navakuru veimba yaIsraeri murima, mumwe nomumwe mumakamuri ezvifananidzo zvake? Nokuti vanoti, Jehovha haationi; Jehovha akasiya nyika. Ezekieri 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Ukuvuselelwa kukwenza kucace ukuthi ukubekwa uphawu kwesahluko sesishiyagalolunye sikaHezekeli kuyikho kanye ukubekwa uphawu okufanayo nokwesahluko sesikhombisa sesAmbulo. Kucacile futhi ukuthi “amadoda amadala” ezinengekayo ezine ezandayo zesahluko sesishiyagalombili, amelwe yisibalo esingu-25. Amadoda amadala angamashumi amabili nanhlanu ayefanele ukuba ngabalindi bomhlambi kaNkulunkulu, yiwo amadoda akhothamela ilanga. Yiwona aqala ukwahlulelwa. Ngokwengqikithi yendlu engcwele abayifulathelayo, amele izigaba ezimbili zabapristi abayishumi nambili kanye nompristi omkhulu. Ngesikhathi somthetho weSonto, akhothamela ilanga futhi amukela uphawu lwesilo, ebophezela ukuvumelana kwawo nodrako, isilo, kanye nomprofethi wamanga. Laba abangama-25 bafanekiswa ngabangu-250 ekuhlubukeni kukaKora, uDathani no-Abiramu, abamele inyunyana ephindwe kathathu amadoda angu-250 anikela impepho ayijoyinayo. Labo baholi abathathu abakhulu bokuhlubuka bafa lapho umhlaba uvula umlomo wawo wabagwinya.

> And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

> Moses akati, “Neizvi ndipo pamuchaziva kuti Jehovha akandituma kuti ndiite mabasa awa ose; nokuti handina kuaita nokufunga kwangu pachangu. Kana varume ava vakafa rufu runowanikwa navanhu vose, kana vakashanyirwa nokushanyirwa kunowanikwa navanhu vose, ipapo Jehovha haana kundituma. Asi kana Jehovha akaita chinhu chitsva, nyika ikazarura muromo wayo ikavamedza pamwe chete nezvose zviri zvavo, vakaburukira vari vapenyu kugomba; ipapo muchanzwisisa kuti varume ava vakatsamwisa Jehovha.”

> And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

> Zvino zvakaitika kuti paakanga apedza kutaura mashoko ose aya, ivhu rakanga riri pasi pavo rikabvaruka nepakati. Nyika ikashamisa muromo wayo, ikawamedza pamwe chete nedzimba dzavo, navanhu vose vaiva vaKora, nezvinhu zvavo zvose. Ivo, nezvose zvaiva zvavo, vakaburukira vari vapenyu mugomba; nyika ikavapfigira pamusoro pavo, vakaparadzwa kubva pakati peungano.

> And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

> Vose vaIsraeri vose vakanga vakavakomberedza vakatiza pakunzwa kuchema kwavo; nokuti vakati, Zvichida nyika ingatimedzawo nesu. Ipapo moto wakabuda kuna Jehovha, ukaparadza varume mazana maviri namakumi mashanu vakanga vachipa zvinonhuhwira. Numeri 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Uasi wa mwaka 1888 ulifananishwa kwa mfano na uasi wa Kora, Dathani, Abiramu na wale watu 250 waliotoa uvumba. Hao watu 250 walikuwa wameunda muungano pamoja na shirikisho la namna tatu linalofika kwenye sheria ya Jumapili wakati Marekani, mnyama wa nchi, anapofungua kinywa chake na kusema kama joka. Katika hatua hiyo, mvua ya masika ya mwisho humwagwa bila kipimo, kama vile wale watu 250 waliotoa uvumba walivyoangamizwa kwa moto ulioshuka kutoka mbinguni. Hao watu 250 wanawakilisha mfumo wa dini ya uongo ambao huangamizwa wakati wa kumwagwa kwa mvua ya masika ya mwisho kwenye sheria ya Jumapili. Nchi kufunguka juu ya Kora na wenzake ni tetemeko la nchi la Ufunuo kumi na moja, linaloitambulisha Marekani ikifungua kinywa chake na kusema kama joka. Moto uliposhuka kutoka mbinguni juu ya wale 250, ulifananisha moto wa Eliya katika Mlima Karmeli, wakati manabii hao wa uongo walipouawa. Moto wa Eliya katika Mlima Karmeli unapatana na sheria ya Jumapili, hivyo moto juu ya wale watu 250 ni moto wa sheria ya Jumapili wa mvua ya masika ya mwisho.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Chikamu chiri muna Numeri chinobata nezvokupanduka kwaKora, chakanyatsowirirana muprofita nekupanduka kwakaitirwa shoko reNyika Yakapikirwa, sezvakaratidzwa naJoshua naKalebhi. Kupanduka ikoko kunomirira “zuva rokutsamwisa” reBhaibheri. Chikamu chinotaura nezvekupanduka kwaKora chinoti, “muchaziva kuti varume ava vatsamwisa Jehovha.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Vakachenjera ndivo vanonzwisisa, uye vakachenjera vanofanira kunzwisisa kuti nhoroondo yokupanduka kwaKora inofanira kuiswa pamusoro pokupanduka kuchipesana neshoko raJoshua pamusoro peNyika Yakapikirwa. Kupanduka ikoko kwakaitika paKadheshi, uye zvose Kadheshi nokupanduka kwaKora ndizvo kupanduka kweSeventh-day Adventism pamutemo weSvondo. Kora navarume mazana maviri namakumi mashanu vakapira zvinonhuhwira vakafananidzira varume makumi maviri navashanu vakanga vachikotamira zuva muna Ezekieri 8. Varume vekare vari muna Ezekieri 8 vanomirira chechina chezvinonyangadza zvina zvinoramba zvichiwedzera, zvinopedzeredzwa muJerusarema, chiratidzo chekereke yaMwari.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Chinhu chokutanga chinonyangadza mufananidzo wegodo, chechipiri makamuri akavanzika, chechitatu kuchema Tamusi; zvino varume makumi maviri navashanu vanokotamira zuva. Ipapo chitsauko chepfumbamwe chinoratidza avo vari kugomera nekuchema pamusoro pezvinonyangadza, zvinomiririrwa muchitsauko chechisere. Avo vanogomera nekuchema vanoiswa chisimbiso nengirozi inokwira ichibva kumabvazuva. Ngirozi mutumwa, uye inomiririra shoko.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Ujumbe wa kutiwa muhuri utokao mashariki ni ujumbe wa upepo wa mashariki, ambao ni ujumbe wa Uislamu. Mara wale laki moja na arobaini na nne elfu wanapotiwa muhuri, malaika waharibuo huanza kazi yao, hasa pale ambapo mstari wa nje wa unabii hufundisha kwamba “uasi wa taifa hufuatiwa na uangamivu wa taifa.” Kabla hukumu haijatekelezwa juu ya wale wanaowakilishwa na Kora, waasi hutolewa nje ya Yerusalemu. Waovu huondolewa kutoka Yerusalemu, kwa maana si wenye haki waikimbiao Yerusalemu.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

> Uye Mweya wakandisimudza, ukandiuyisa pasuo rapakumabvazuva reimba yaJehovha, rinotarira kumabvazuva; zvino tarira, pasuo rosuwo pakanga pane varume vane makumi maviri navashanu; pakati pavo ndakaona Jaazania mwanakomana waAzuri, naPeratia mwanakomana waBenaya, machinda avanhu.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

> Ipapo akati kwandiri, “Mwanakomana womunhu, ava ndivo varume vanoronga zvakaipa, vachipa zano rakaipa muguta rino; vanoti, ‘Nguva haisati yaswedera; ngativakei dzimba; guta iri ndiro hari, uye isu tiri nyama.’”

> Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

> Naizvozvo poritsemura pamusoro pavo, porofita, iwe mwanakomana womunhu. Uye Mweya waJehovha wakawira pamusoro pangu, akati kwandiri, Taura; zvanzi naJehovha;

> Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

> Naizvozvo makataura saizvozvo, imi imba yaIsraeri; nokuti ndinoziva zvinhu zvinopinda mumifungo yenyu, chimwe nechimwe chazvo. Maita kuti vakaurayiwa venyu vawande muguta rino, mukazadza migwagwa yaro nevakaurayiwa. Naizvozvo zvanzi naIshe Jehovha: Vakaurayiwa venyu vamakaisa pakati paro, ndivo nyama, uye guta iri ndiro hari yokubikira; asi ini ndichakubudisai muchibva pakati paro. Makatya munondo; uye ini ndichauyisa munondo pamusoro penyu, ndizvo zvinotaura Ishe Jehovha. Uye ndichakubudisai muchibva pakati paro, ndigokuisai mumaoko avatorwa, uye ndichaita kutonga pakati penyu. Muchawa nomunondo; ndichakutongai pamuganhu waIsraeri; uye muchaziva kuti ndini Jehovha. Guta iri haringavi hari yenyu yokubikira, uye imi hamungavi nyama pakati paro; asi ndichakutongai pamuganhu waIsraeri. Uye muchaziva kuti ndini Jehovha; nokuti hamuna kufamba mumitemo yangu, kana kuita zvatakatonga nazvo, asi makaita maererano netsika dzavahedheni vakakupoteredzai.

> And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

> Zvino zvakaitika kuti, pandakaporofita, Peratiya mwanakomana waBenaya akafa. Ipapo ndakawira pasi nechiso changu, ndikadanidzira nenzwi guru, ndikati, Haiwa, Ishe Jehovha! Muchaparadza zvachose vakasara vaIsraeri here? Ezekieri 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

IJerusalema ihlambululwa ngesikhathi somthetho weSonto, lapho ukolweni wehlukaniswa namakhula. Amadoda amelwe yilaba abangama-25, noma abangama-250 bakaKora, akhishwa ayiswe ngaphandle, “emngceleni” weJerusalema, ukuze afe. Inani elingu-25 liyinani labapristi ababekhonza isonto elilodwa, futhi lapho lifanekiswa ngenani eliphindwe kayishumi, elingu-250, limelela ibandla lomhlaba wonke, ngoba ishumi liwuphawu lomhlaba wonke. Ibandla elilwayo lichazwa njengebandla elakhiwe ukolweni namakhula, kanti ibandla elinqobayo limelela ibandla eliwukolweni kuphela.

> “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

> “Je, Mungu hana kanisa lililo hai? Analo kanisa, lakini ni kanisa linalopigana, si kanisa lililoshinda. Tunasikitika kwamba wamo washiriki wenye kasoro, kwamba yapo magugu katikati ya ngano. Yesu alisema: ‘Ufalme wa mbinguni umefananishwa na mtu aliyepanda mbegu njema katika shamba lake; lakini watu walipokuwa wamelala, adui yake akaja akapanda magugu kati ya ngano, akaenda zake…. Basi watumishi wa mwenye nyumba wakaja wakamwambia, Bwana, je, hukupanda mbegu njema katika shamba lako? basi, yametoka wapi haya magugu? Akawaambia, Adui ndiye aliyetenda hayo. Watumishi wakamwambia, Je, wataka twende tukayakusanye? Lakini akasema, La; msije, mkikusanya magugu, mkaing’oa pamoja nayo na ngano. Viacheni vyote vikue pamoja hata wakati wa mavuno; na wakati wa mavuno nitawaambia wavunaji, Kusanyeni kwanza magugu, myafunge mafungu kwa kuyateketeza; lakini ngano ikusanyeni ghalani mwangu.’”

> “In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

> “Mumufananidzo wegorosi nemasora, tinoona chikonzero nei masora akanga asingafaniri kudzurwa; kwaiva kuti gorosi rirege kudzurwawo pamwe chete nemasora. Maonero nokutonga kwevanhu zvaizoita zvikanganiso zvikuru. Asi panzvimbo pokuti kukanganisa kuitwe, uye kunyange tsanga imwe chete yegorosi idzurwe, Tenzi anoti, ‘Regai zvose zvikure pamwe chete kusvikira pakukohwa;’ ipapo vatumwa vachabudisa masora, ayo akatarirwa kuparadzwa. Kunyange zvazvo mumachechi edu, anoti anotenda chokwadi chakafambira mberi, mune avo vane zvikanganiso navanotsauka, samasora pakati pegorosi, Mwari ane moyo murefu uye anoshivirira. Anotsiura uye anonyevera vanotsauka, asi haaparadzi avo vanononoka kudzidza chidzidzo chaanoda kuvadzidzisa; haadzuri masora kubva mugorosi. Masora negorosi zvinofanira kukura pamwe chete kusvikira pakukohwa; gorosi parinosvika pakukura kwaro kuzere nokusimukira, uye nokuda kwechimiro charo parinenge raibva, richanyatsosiyaniswa zvizere kubva kumasora.”

> “The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

> “Kristu kyake pano pasi pano chichava chisina kukwana, asi Mwari haaparadzi kereke Yavo nokuda kwekusakwana kwayo. Vakavapo uye vachavapo avo vakazara nokushingaira kusiri kworuzivo, vanoda kunatsa kereke, nokudzura masora kubva pakati pezviyo. Asi Kristu akapa chiedza chakakosha pamusoro penzira yokubata nayo avo vari kukanganisa, pamwe chete navo vasina kutendeuka vari mukati mekereke. Hakufaniri kuva nokuita kwechimbichimbi, kwokushingaira, kana kwokukurumidza kunoitwa nenhengo dzekereke pakubvisa avo vavanofunga kuti vane kukanganisika pahunhu. Masora achaonekwa pakati pezviyo; asi kudzura masora kungaita kukuvadza kukuru, kunze kwokunge zvaitwa nenzira yakatarwa naMwari, kupfuura kungoasiya akadaro. Apo Ishe vanounza mukati mekereke avo vakatendeuka zvechokwadi, Satani panguva imwe cheteyo anounzawo mukuwadzana kwayo vanhu vasina kutendeuka. Apo Kristu ari kudyara mbeu yakanaka, Satani ari kudyara masora. Kune simba mbiri dzinopikisana dzinoramba dzichishanda pamusoro penhengo dzekereke. Rimwe simba riri kushandira kunatswa kwekereke, uye rimwe riri kushandira kuodzwa kwevanhu vaMwari.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Vakaipa vanobviswa kunze kweJerusarema kuti vaparadzwe. Vanobviswa panguva yokukohwa, iyo zvakare iri nguva iyo gorosi rinenge raibva, nokuti panguva iyoyo ndipo panounganidzwa gorosi sechibayiro chokuzunguza chezvibereko zvokutanga chezvingwa zviviri zvokuzunguza zvePentekosti. Kukohwa kwezvibereko zvokutanga zvegorosi inyaya yakanyatsotsanangurwa muchiporofita cheBhaibheri. Kuparadzaniswa kwegorosi nemasawi kuri kubata nyaya iyoyo chaiyo, uye mifananidzo mizhinji yaKristu inoratidza mucherechedzo uyu wechiporofita wakakosha zvikuru.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Zvakare, mifananidzo iyi inodzidzisa kuti hapachazovi nenguva yokuedzwa pashure porutongo. Kana basa revhangeri rapera, pakarepo kunotevera kupatsanurwa pakati pevakanaka nevakaipa, uye mugumo weboka rimwe nerimwe unosimbiswa nokusingaperi.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Chibayiro chegorosi ndivo zana namakumi mana nezvina zvuru, uye ngirozi yechitatu inoparadzanisa gorosi namasawi.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Ndzi sungula ndzi vona ntsumi ya vunharhu. Ntsumi leyi a yi famba na mina yi ku, ‘Rito ra yona ra chaviseka, ntirho wa yona wa chavisa. Hi yona ntsumi leyi faneleke ku hlawula koroni exikarhi ka mfava, ni ku fungha kumbe ku boha koroni leswaku yi nghenisiwa exitlhavini xa le tilweni.’ Swilo leswi swi fanele ku khumba mianakanyo hinkwayo, ni nyingiso hinkwawo. Nakambe ndzi kombisiwile nkoka wa leswaku lava pfumelaka leswaku hi amukela rungula ro hetelela ra tintswalo, va fanele ku tihambanisa na lava siku ni siku va amukelaka kumbe va nwetaka xihoxo lexintshwa. Ndzi vonile leswaku hambi ku ri vatsongo kumbe vakulukumba a va fanelanga ku ya eminhlanganweni ya lava nga exihoxweni ni le munyameni. Ntsumi yi ku, ‘Miehleketo a yi tshike ku tshama eka swilo leswi nga pfuniki nchumu.’” Manuscript Releases, volume 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

ទេវតាទីបីបោះត្រាលើស្រូវសាលី ហើយក៏បំបែកស្រូវសាលីចេញពីស្មៅអាក្រក់ផងដែរ។ ទេវតាទីបីតំណាងឲ្យច្បាប់ថ្ងៃអាទិត្យ ដែលជាកន្លែងដែលបុរស២៥នាក់ ដែលតំណាងឲ្យមេដឹកនាំនៃសាសនាចក្រអាឌវិនទីស្ទថ្ងៃទីប្រាំពីរ ក្នុងសភាពឡាវឌីសេ ត្រូវបាននាំចេញទៅក្រៅក្រុងយេរូសាឡឹម ហើយត្រូវបានជំនុំជម្រះ។ នៅពេលនោះ សាសនាចក្រដែលកំពុងតស៊ូ ត្រូវបានបម្លែងទៅជាសាសនាចក្រដែលមានជ័យជម្នះ។

> “The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

> “Basa iri rava pedyo kuguma. Nhengo dzekereke inorwira dzakaratidza kuvimbika dzichava kereke inokunda. Pakudzokorora nhoroondo yedu yakapfuura, ndafamba pamusoro pedanho rimwe nerimwe rekufambira mberi kusvika pachimiro chedu chazvino, ndinogona kuti, Mwari ngaarumbidzwe! Pandinoona zvakaitwa naMwari, ndinozadzwa nekushamisika uye nekuvimba muna Kristu soMutungamiri. Hatina chinhu chokutya pamusoro peramangwana, kunze kwokuti tikanganwe nzira yatakatungamirirwa nayo naIshe, nedzidziso yake munhoroondo yedu yakapfuura.” General Conference Bulletin, January 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Chidzidzo chechiporofita pamusoro pokuparadzaniswa kwemasora negorosi inyaya huru muuporofita hweBhaibheri. Kristu paakachenesa tembere mufananidzo webasa iri; mugumo waro unosvika pamutemo weSvondo, nokuti tinoona avo vaifanira kutongwa vachitorwa kuendeswa kumuganhu weJerusarema kuti vafe.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘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). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Jesu paakatanga ushumiri Hwake pachena, Akanatsa Temberi kubva mukusvibiswa kwayo kwekuzvidza zvinhu zvitsvene. Pakati pezviito zvokupedzisira zvoushumiri Hwake paiva nokunatswa kwechipiri kweTemberi. Saizvozvowo, mubasa rokupedzisira rokuyambira nyika, kuchemera kuviri kwakasiyana kunoitwa kumachechi. Shoko romutumwa wechipiri rinoti, ‘Babironi rawa, rawa, guta guru iro, nokuti rakapinza ndudzi dzose kunwa waini yehasha dzoufeve hwaro’ (Zvakazarurwa 14:8). Uye mukuchema kukuru kweshoko romutumwa wechitatu kunonzwika inzwi richibva kudenga richiti, ‘Budai mariri, vanhu vangu, kuti murege kugovana muzvivi zvaro, uye kuti murege kugamuchira matambudziko aro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari warangarira kusarurama kwaro’ (Zvakazarurwa 18:4, 5).” Selected Messages, bhuku 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Chechi ya tirigu na magugu iriko gushika ku kiza c’itegeko ryo ku musi wa Mungu, aho amagugu azokurwamwo, si ku nguvu z’abantu, ahubwo ni n’umumarayika wa gatatu—agereranya itegeko ryo ku musi wa Mungu, ariko kandi n’ubutumwa bw’imvura y’inyuma ico gihe bwaguka bukaba ugutaka gukomeye. Amagugu ni kimwe mu bigize intahe y’ubuvugishwa, nk’uko na tirigu ari ko. Ubuvyeyi bw’Imana bushika ku tegeko ryo ku musi wa Mungu, kandi umumarayika wa gatatu yeza urusengero ubwa kabiri. Yaruruhumanuye ku wa 22 Gitugutu 1844, kandi uku kwezwa kwa kabiri kw’urusengero ni itegeko ryo ku musi wa Mungu.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Zvinhu zvokunze zvenhoroondo zvinotungamirira kumutemo weSvondo chinhu chikuru cheuchapupu hwekereke inokunda, sezvakangoitawo masora, gorosi, nokusungwa kwemapoka maviri aya. Mharidzo dzokupedzisira dzaZvakazarurwa ndidzo mharidzo dzevatumwa vatatu, uye dzinoparadzanisa nokusunga mapoka maviri aya, asi zvinokosha kuona kuti Sister White anoratidza kuti “mharidzo dzokupedzisira” idzodzo “dzinoibvisa goho.” Mharidzo yokupedzisira inoibvisa goho ndiyo mvura yokupedzisira, uye ndiwo moto unosunga varume mazana maviri namakumi mashanu “samasvinga emoto yokuparadza.”

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Kuna Johane kwakazarurirwa zviitiko zvine hudzamu uye zvinokatyamadza zvikuru pamusoro pezvakaitika mukurarama kwekereke. Akaona chimiro, njodzi, kurwisana, uye kusunungurwa kwekupedzisira kwevanhu vaMwari. Akanyora mashoko okupedzisira ayo achaita kuti goho renyika ribve, ringava sezvisote zvekuchengeterwa mudura rokudenga kana sezvisumbu zvehuni zvemoto wokuparadza. Nyaya dzakakura zvikuru pakukosha dzakazarurirwa kwaari, zvikuru nokuda kwekereke yokupedzisira, kuti avo vaizotsauka kubva mukukanganisa vachienda kuchokwadi vadzidziswe pamusoro penjodzi nokurwisana zviri mberi kwavo. Hapana anofanira kuva murima pamusoro pezvichauya panyika.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Kuchenesa kwake Hekalu, pia kunaonyeshwa kwa kazi ya mtu wa Fagio la Uchafu ambaye Yohana Mbatizaji alimtambulisha kuwa ndiye aliyefuata huduma yake. Ndiye anayefagia na kuondoa takataka katika ndoto ya Miller.

> “The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

> “Ishe ari kuda kuratidza mutsauko uripo pakati pevakarurama nevakaipa; nokuti ‘foshoro yake yokusefa iri muruoko rwake, uye achanyatsotsvaira nzvimbo yake yokupurira zviyo, achiunganidza gorosi rake mudura rake; asi achapisa hundi nomoto usingadzimiki.’” Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Isaya anonyorwa naSista White paakataridza kuti muna 1849 Ishe vakanga vatandavadza ruoko rwavo kechipiri kuti vaunganidze vakasara vevanhu vavo; uye Isaya pamwe naSista White vari kuratidza kuunganidzwa kwekupedzisira kwezana namakumi mana nezvina ezviuru. Nzira yokuunganidza inosanganisira kuparadzirwa nekuunganidzwa, zvinomiririrwa sokuodzwa mwoyo kwekutanga, kunotungamirira kukuunganidzwa pakuguma kwenguva yokumirira. Chimwe nechimwe chezvinhu izvi zvekusimbiswa kwezana namakumi mana nezvina ezviuru inyaya yakatarwa yechiporofita cheBhaibheri. Nhoroondo yokunze inoshandiswa naIshe sechishandiso chavo chokusvitsa chivi pamugumo wayo inomiririrwa muna Danieri 11:11; uye kuunganidzwa kwekupedzisira kunowanikwa muna Isaya 11:11; uye kuguma kwenguva yokumirira kunowanikwa muna Zvakazarurwa 11:11, uye kuparadzaniswa kwegorosi nemasawi panguva yomurayiro weSvondo kunowanikwa muna Ezekieri 11:11:

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Guta iri harizovi muhari wenyu, uye imi hamuzovi nyama iri mukati maro; asi ndichakutongai pamuganhu waIsraeri. Ezekieri 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Mubhuku raJoeri, “waini itsva” inobviswa kuvarume vekare vekare vakanga vachifanira kuva vachengeti venzvimbo tsvene. Shoko reKuchema kwepaUsiku hwepakati ndiro waini itsva yaJoeri, uye moto unodzika panguva yemurayiro weSvondo wakafananidzirwa nemoto wePentekosti. Moto iwoyo unomirira shoko, iro riri waini itsva, asiwo ndiro shoko rinoparadza varume mazana maviri namakumi mashanu vakapa zvinonhuhwira. Chechi yeSeventh-day Adventist yeRaodhikia inosvika kumagumo pamurayiro weSvondo, nokuti ipapo ndipo panodururwa moto usingayerwi, uye unoparadza varume mazana maviri namakumi mashanu vakapa zvinonhuhwira; saka unoparadza hurongwa hwavo hwekunamata.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Kana kereke yeSeventh-day Adventist ikava yakatendeka panguva yemutemo weSvondo, simba nesimba guru rehurumende yeUnited States zvichaivhara. Kana ikava isina kutendeka, ichangochinja zita rayo ikanzi First-day Adventist church kana rimwe zita rine kufanana kwakanyanya naro. Ingava yakarurama kana isina kururama, kereke yeSeventh-day Adventist haisviki kupfuura mutemo weSvondo. Uchapupu hwechiporofita hunoratidza kuti Adventism yakaramba shoko remakwara ekare pa9/11, uye makwara iwayo ekare anotungamirira kumukova wakavharwa panguva yemutemo weSvondo. Varume makumi maviri navashanu vakamiririrwa muchikamu chaEzekieri na“Jaazaniah mwanakomana waAzuri, naPelatia mwanakomana waBenaya, machinda avanhu.”

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Ibizo byabo bivuga ibiranga ubwoko bw’Imana, ariko ni ukwiyitirira gusa. Jaazaniya risobanura ko Imana yumva, kandi ni mwene Azuri, risobanura gufasha no kurinda. Mushiki White avuga ko abo bagabo 25 bagombaga kuba abarinzi, nk’uko bigaragazwa na “Azur.” Umwana we yiyitirira ko “yumva” Imana, ariko ni abo cyiciro bavuga ko bareba, nyamara ntibabona, kandi bumva, nyamara ntibumve. Pelatiya risobanura gukizwa n’Imana, kandi se “Benaya” risobanura ko Imana yubatse. Igihe Ezekiyeli yarangizaga ubutumwa bwe bwo kuburira, Pelatiya yarapfuye.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

> Guta iri harizovi hari yenyu, uye imi hamuzovi nyama iri mukati maro; asi ndichakutongai pamuganhu waIsraeri; uye muchaziva kuti ndini Jehovha; nokuti hamuna kufamba muzvirevo zvangu, kana kuita kutonga kwangu, asi makaita maererano netsika dzavahedheni vakakupoteredzai. Zvino zvakaitika, ndichiri kuprofita, kuti Peratiya mwanakomana waBenaya akafa. Ipapo ndakawira pasi nechiso changu, ndikachema nenzwi guru, ndikati, Haiwa, Ishe Jehovha! Muchaparadza zvachose vakasara vaIsraeri here? Ezekieri 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatiah akafa paMhere-mhere chaiko chaEzekieri. Gorosi rakafira mumugwagwa musi wa18 Chikunguru 2020 mukuzadzikiswa kwaZvakazarurwa 11. Gorosi ndiMosesi naEriya, munyori wokutanga weShoko raMwari, uye chipikirwa chaEriya anouya, ndiro shoko rokupedzisira muTestamende Yekare. Arufa naOmega vanourayiwa mumugwagwa weSodhoma neIjipiti, asi vanomutswa muna 2024, sezvinomiririrwa muna Zvakazarurwa 11:11. Pavaiva vakafa, Sodhoma neIjipiti zvakafara. Ezekieri anoisa rufu rwaPelatiah munguva yavasara paanoti, “Haiwa Ishe Jehovha! muchapedza chose here vasara vaIsraeri?” Sodhoma iChechi yeSeventh-day Adventist munguva yavasara, maererano naIsaya.

> Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

> Imi, imi mbinguni, uteerere, ee nchi; kwa maana Bwana amesema: Nimelea na kuwakuza watoto, lakini wao wameniasi. Ng’ombe humjua mmiliki wake, na punda hujua hori la bwana wake; bali Israeli hajui, watu wangu hawafikiri.

> Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

> Haiwa, rudzi rune chivi, vanhu vakaremerwa nezvakaipa, mbeu yevaiti vezvakaipa, vana vanoparadza: vakasiya Jehovha, vakatsamwisa Mutsvene waIsraeri, vadzokera shure. Mungarohwerwaizve neiko? Mucharamba muchimukira zvikuru nezvikuru: musoro wose unorwara, nomwoyo wose washaya simba. Kubva patsoka kusvikira kumusoro hapana kunyatsogwinya mauri; asi maronda, nemavanga, namaronda anoora: hazvina kusvinwa, kana kusungwa, kana kupfaviswa namafuta. Nyika yenyu yava dongo, maguta enyu apiswa nomoto: nyika yenyu, vatorwa vanoipedza pamberi penyu, uye yava dongo, sokuparadzwa kwaitwa navatorwa. Mwanasikana weZioni asara sedumba mumunda wemizambiringa, sedzimba yokurindira mumunda wemagaka, seguta rakakombwa.

> Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

> Dai Jehovha wehondo asina kutisiyira vakasara vashoma kwazvo, tingadai takaita seSodhoma, uye tingadai takafanana neGomora. Inzwai shoko raJehovha, imi vatongi veSodhoma; teererai murayiro waMwari wedu, imi vanhu veGomora. Isaya 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Moses na Elijah vanourayiwa muSodhoma neIjipiti panguva yasara. Ijipiti chiratidzo chehutongi hwenyika hwakaora, uye Sodhoma chehutongi hwechechi hwakaora. Peratia mwanakomana waBhenaya anofa panguva yomurayiro weSvondo, uyo Isaya anowiriranisa nezuva rebhaibheri rokutsamwisa, rinova kana 1863, kana murayiro weSvondo. Peratia mwanakomana waBhenaya anomiririra chinotsiva chenhema cheavo vanonyatsonzwa Shoko raMwari. Panguva yasara avo vanomiririrwa naMoses naElijah vanourayiwa, vozomutswazve. Kumutswa ikoko kwakatanga nenzwi riri murenje muna Chikunguru 2023. Kubva muna 2024 kuparadzaniswa kwokupedzisira kwegorosi nemasawi kwave kuchiitika.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Pamutemo womutemo weSonto, kereke yeSeventh-day Adventist ichaziva kuti yarasika.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

> Iri guta harizova muri muhoro wenyu, kandi namwe ntimuzoba inyama ziri hagati yawo; ariko nzobacira urubanza ku rubibe rw’Abisirayeli. Kandi muzomenya yuko ndi Uhoraho, kuko mutagendeye mu mategeko yanje, canke ngo mukore imanza zanje, ariko mwakoze mukurikije ingeso z’abapagani babakikije. Nuko bishitse ko nkiri ndiko ndavuga ubuhanuzi, Pelatiya mwene Benaya aca arapfa. Ezekiyeli 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Kufa kwa Pelatia, ambaye jina lake lina maana ya kukombolewa na Mungu, katika muktadha huu kunamaanisha kukabidhiwa mautini, katika wakati uleule ambapo wafanyakazi wa saa ya kumi na moja wanakombolewa kutoka mkononi mwa mfalme wa kaskazini katika aya ya arobaini na moja ya Danieli kumi na moja. Pelatia anakabidhiwa mkononi mwa mfalme wa kaskazini katika sheria ya Jumapili. Pelatia, mwana wa Benaya, maana yake “kile Mungu amekijenga.” Katika wakati uleule ambapo Mungu amejenga tena hekalu, ili kuliinua kama kanisa mshindi katika sheria ya Jumapili, wale wanaowakilishwa na Pelatia wanakabidhiwa mautini, kwa maana badala ya kushiriki katika kazi ya kujenga mahali pa kale palipobomoka, walikuwa wakijijengea kaburi la Tobia. Pelatia anawakilisha mwili wa Isaya kutoka kichwani hadi miguuni, mwili uliosheheni dhambi kabisa. Mwili huo ni kanisa la Waadventista Wasabato wa Laodikia katika hitimisho la vizazi vinne vya uasi unaoendelea, ambao Isaya anaueleza kama uasi unaozidi kuongezeka anaposema, “zidi kuasi zaidi na zaidi.” Katika mchakato wa mwisho wa kupimwa ulioanza mwaka 2024, ngano imekufa kwa siku tatu na nusu, kisha inafufuliwa, na wakati huo watajua kwamba Bwana ndiye Mungu.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Naizvozvo porofita, uti kwavari, Zvanzi naIshe Jehovha: Tarirai, imi vanhu vangu, ndichazarura makuva enyu, ndigokubudisai mumakuva enyu, uye ndigokuuyisai munyika yaIsraeri. Uye muchaziva kuti ndini Jehovha, pandinenge ndazarura makuva enyu, imi vanhu vangu, uye ndakubudisai mumakuva enyu. Ndichaisa Mweya wangu mamuri, mukararama, uye ndichakumisai munyika yenyu yomene; ipapo muchaziva kuti ini Jehovha ndazvitaura, uye ndazviita, ndizvo zvinotaura Jehovha. Ezekieri 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Ubupirisita bw’ibinyoma bagereranywa na 25 ku itegeko ryo ku Cyumweru, ni bwo bazamenya ko Uwiteka ari Imana. Ingano zimenya ko Uwiteka ari Imana mu 2024, naho urukungu rukangukira ubwo bumenyi ku itegeko ryo ku Cyumweru, igihe byamaze kurengerwa. Icyo gihembwe gitangirana n’imva n’umuzuko, kikarangirana n’imva ariko hatabayeho umuzuko. Ingano zo mu ntangiriro zimenya Imana, igihe asohoza umuzuko wo mu Byahishuwe 11, naho urukungu rukabimenya mu mutingito wo ku itegeko ryo ku Cyumweru wo muri icyo gice nyine. Hagati y’izo mpamvu zombi ziranga inzira, urugero rwo kugeragezwa rw’imvura y’itumba ya nyuma ruzanira ayo matsinda yombi kugera ku bukure ku bw’isarura.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Ujumbe wa Yoeli ni wimbo wa shamba la mizabibu, lakini jambo la kwanza linaloulizwa ndani yake ni kama watu wanaweza kutambua siku za mwisho kwa kuzilinganisha na siku za kwanza. “Wazee” katika Yoeli hawakuweza kufanya hivyo, kwa maana wakati mwito wa kuamka unapowadia usiku wa manane, wanakatiliwa mbali—wanatapikwa kutoka katika kinywa cha Bwana, mahali pale pale ambapo mnyama wa dunia hufungua kinywa chake kusema, ndipo pia punda wa Balaamu alinena, na ndipo baba yake Yohana Mbatizaji alinena.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Kutongwa kuri pamusoro pe“vakuru vekare-kare” kunobva pamubvunzo wokuti: izvi zvakamboitika here pamazuva amadzibaba enyu? Chikamu ichi chinotanga nokuti, “inzwai izvi.” Zvino chinobudisa zvapupu zviviri, chimwe chiri chezvizvarwa zvina zvavanhu uye chimwe chiri chemhando ina dzezvipembenene. Ipapo vanomutswa paKuchema kwousiku hwepakati pousiku, asi vanongozowana kuti vapfuurwa sevanhu vaMwari vakasarudzwa vesungano. Havana kupfuurwa nokuti vakanga vasina waini, asi vanopfuurwa nokuti vane waini isiri iyo. Mumufananidzo wemhandara gumi, waini itsva yaJoeri mafuta.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Kuponeswa kwavo kunoiswa pamashoko ekuti vanogamuchira here “waini itsva” yeshoko remvura yokunaya yokupedzisira. “Vakwegura navakuru” vanoratidzwawo naIsaya se“zvidhakwa zvaEfuremu,” uye Efuremu haamiririrwi pakati pevakaiswa chisimbiso muna Zvakazarurwa 7. Anotsiviwa nomunun’una wake Manase. Zvakaoma kuwana mambo akaipa kupfuura Manase, asi ndiye anotsiva zvidhakwa zvaEfuremu.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “वह वर्ग जो अपनी ही आत्मिक अधोगति पर शोकाकुल नहीं होता, और न दूसरों के पापों पर विलाप करता है, परमेश्वर की मुहर के बिना छोड़ दिया जाएगा। प्रभु अपने दूतों को, जिनके हाथों में संहार के हथियार हैं, यह आज्ञा देता है: ‘उसके पीछे-पीछे नगर के बीच होकर जाओ, और मारो; न तुम्हारी आँख तरस खाए, और न तुम दया करो: बूढ़ों और जवानों, कुमारियों, छोटे बच्चों, और स्त्रियों—सबका सर्वनाश कर डालो; परन्तु जिस किसी पर चिह्न हो, उसके निकट मत जाना; और मेरे पवित्रस्थान से आरम्भ करना। तब उन्होंने उन पुरनियों से आरम्भ किया जो भवन के साम्हने थे।’

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “Pano tinoona kuti kereke—nzvimbo tsvene yaIshe—ndiyo yakatanga kunzwa kurova kwehasha dzaMwari. Varume vakuru, avo Mwari vainge avapa chiedza chikuru uye vainge vakamira sevachengeti vezvido zvomweya zvavanhu, vakanga vapandukira kuvimba kwavakapiwa. Vakanga vatora chimiro chokuti hatifaniri kutarisira minana nokuratidzwa kwakajeka kwesimba raMwari sezvazvaiva mumazuva akapfuura. Nguva dzachinja. Mashoko aya anosimbisa kusatenda kwavo, uye vanoti: Ishe haangaiti zvakanaka, uye haangaiti zvakaipa. Ane ngoni zvikuru zvokuti haangashanyiri vanhu vake nokutonga. Nokudaro ‘Rugare nokuchengeteka’ ndiko kuchema kunobva kuvanhu vasingazombosimudzirizve inzwi ravo sehwamanda kuti varatidze vanhu vaMwari kudarika kwavo neimba yaJakobho zvivi zvavo. Imbwa matsi idzi dzaisada kuhukura ndidzo dzinonzwa kutsiva kwakarurama kwaMwari agumburwa. Varume, mhandara, navana vaduku vose vanoparara pamwe chete.

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Zvinosemesa izvo vakatendeka vaichema nokugomera pamusoro pazvo ndizvo chete zvaigona kuonekwa nameso anoganhurirwa avanhu, asi zvikuru-kuru zvezvivi, izvo zvaimutsa godo raMwari mutsvene uye akachena, zvakanga zvisina kuratidzwa. Muongorori mukuru wemwoyo anoziva chivi chimwe nechimwe chinoitwa muchivande navanoita zvakaipa. Vanhu ava vanosvika pakuzviona vakachengeteka mukunyengera kwavo uye, nokuda kwokushivirira kwake, vanoti Ishe havaoni, vozobva vaita sokunge akanga asiya nyika. Asi Achafumura unyengeri hwavo uye Achazarura pamberi pavamwe zvivi izvo zvavakanga vakangwarira zvikuru kuvanza.”

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Akukho kuphakama kwesikhundla, isithunzi, noma ukuhlakanipha kwezwe, akukho sikhundla ehhovisi elingcwele, okuyakulondoloza abantu ekudeleni isimiso lapho beshiyelwe ezinhliziyweni zabo ezikhohlisayo. Labo abebebhekwa njengabafaneleyo nabalungileyo babonakala bengabaholi abakhulu bokuhlubuka, futhi beyizibonelo ekunganakini nasekusebenziseni kabi izihe zikaNkulunkulu. Inkambo yabo embi kayisayikuyibekezelela; futhi olakeni lwaKhe usebenzelana nabo ngaphandle kwesihe.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Bwana huondoa uwepo Wake kwa kusita kwa wale ambao wamebarikiwa kwa nuru kuu na ambao wamehisi nguvu ya neno katika kuwahudumia wengine. Hapo awali walikuwa watumishi Wake waaminifu, waliopendelewa kwa uwepo Wake na mwongozo Wake; lakini walimwacha, wakawaongoza wengine katika upotovu, na kwa hiyo wameangukia chini ya kutopendezwa na Mungu.” Testimonies, juzuu ya 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Yoeli ananena na uongozi wa kanisa la Waadventista Wasabato wa Laodikia anapotambua “wazee,” lakini Yoeli pia ananena na wasio na elimu, kama Isaya awaitavyo wale wanaowekwa kinyume na wenye elimu. Yoeli ananena na wale wazee wa zamani wanaolisujudia jua katika Ezekieli sura ya nane, na ambao ndio wa kwanza kuhukumiwa katika sura ya tisa. Tena anawahutubia waumini wa kawaida wa kanisa la Waadventista Wasabato wa Laodikia asemapo, “Lisikieni neno hili, enyi wazee, sikilizeni, ninyi nyote mkaao katika nchi.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Vesurume vamakumi maviri navashanu vari muchitsauko 8 vanowanikwa pamutemo weSvondo, apo vari kukotamira zuva vakafuratira nzvimbo tsvene. Ivo “chikamu chegumi” chokupanduka kwevaya 250, vakamira pamwe chete naKora, Dhatani naAbhiramu. Vamakumi maviri navashanu ava chiratidzo chokupanduka kwakadzokororwa, maererano nokufemerwa muna 1888, uko kwakafananidzira kupanduka kweutungamiri hwechechi yeLaodhikia yeSeventh-day Adventist pa9/11, kusvikira kumutemo weSvondo. Vanomirira “chikamu chegumi” chokupanduka munguva iyoyo chaiyo iyo Isaya muchitsauko 6 anoratidza vakachenjera se“chikamu chegumi,” chine pfuma yomukati.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Joweri chisakiso kuVaAdventist, chokuti nguva yavo yenyasha yapera, nokuti vazadza mukombe wenguva yavo yekuyedzwa nechivi, uye kuzara ikoko kunomiririrwa sechirwere kubva pamisoro yavo kusvikira kuzvigunwe zvetsoka dzavo, zvichiratidza kuti shoko remvura yokupedzisira rakagurwa pamiromo yavo. Isaya anotsanangura chokwadi ichocho chimwe chete muchitsauko chemakumi maviri nemapfumbamwe.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Mukarire uye mushamisike; danidzai, hongu, danidzai: vakadhakwa, asi kwete newaini; vanodzedzereka, asi kwete nechidhakwa. Nokuti Jehovha akadurura pamusoro penyu mweya wehope huru, akasvinya meso enyu; vaporofita navatongi venyu, vaoni, iye akavafukidza. Uye chiratidzo chezvinhu zvose chava kwamuri samashoko ebhuku rakasimbiswa, ravanopa kuno wakadzidza, vachiti, Verenga ichi, ndinokumbira; iye ndokuti, Handikwanisi; nokuti rakasimbiswa. Uye bhuku rinopiwa kuno usina kudzidza, vachiti, Verenga ichi, ndinokumbira; iye ndokuti, Handina kudzidza.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Saka Ishe akati, Zvayakaita kuti vanhu ava vanoswedera kwandiri nemiromo yavo, uye vanondikudza nemuromo yavo, asi mwoyo yavo vakauisa kure neni, uye kutya kwavo kwandiri kunodzidziswa nemirairo yavanhu; naizvozvo, tarirai, ndichaitazve basa rinoshamisa pakati pevanhu ava, iro basa rinoshamisa nechishamiso; nokuti uchenjeri hwavakachenjera hwuchaparara, uye kunzwisisa kwavane njere kuchavanzwa. Mune nhamo avo vanoviga zvakadzama zano ravo kuna Ishe, uye mabasa avo ari murima, vachiti, Ndianiko anotiona? uye ndianiko anotiziva? Zvirokwazvo kupindurudza kwenyu zvinhu kuchanzi kwakaita sevhu romuumbi; nokuti basa ringati here kuna iye akariita, Haana kundiita? kana chinhu chakaumbwa chingati here kuna iye akachiumba, Haana kunzwisisa? Isaya 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

“Kunzwisisa” kwevakachenjera kunobva pakusvinudzwa kweShoko raMwari rechiporofita. Avo vakadzidziswa mumasangano eAdventism akashatiswa havagoni kuverenga bhuku rechiporofita, uye vanopomera Mwari kuti haana kunzwisisa. Kana chiporofita chasvinudzwa, havagoni kuchinzwisisa; saka vanopomera Mwari kuti ndiye asina kunzwisisa, uye mukuita kudaro vanoshandura zvinhu vachizvipidigura. Vakadzidza nevasina kudzidza veAdventism havagoni kunzwisisa chiporofita chinosvinudzwa nguva pfupi isati yapera nguva yenyasha, uye bhuku raJoere rinoraira “vakuru” kuti vanzwe, asi ivo iboka iro, richinzwa, risinganzwi, uye richiona, risingaoni.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Msisimko wa uasi wao unadhihirishwa hasa katika kushindwa kwao kumtambua Kristo kuwa wa kwanza na wa mwisho. Huu ndio muktadha wa sura ambamo swali linaulizwa, “Je! jambo hili limekuwapo katika siku zenu, au hata katika siku za baba zenu?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Pakambove nenguva here munhoroondo yamadzibaba enyu apo vanhu vakamutswa paKuchema kwePakati peusiku, asi vakazongoona kuti vaiva mhandara dzakapusa? “Vakuru” vanorairwa kuti “vamuke,” sezvakaitwa kuvaMillerite pamusangano wemisasa weExeter muna 1844. Mufananidzo wemhandara gumi ndiwo mufananidzo wechiitiko chevanhu veAdventist wakazadzikiswa chaizvoizvo, kusvika patsamba pachayo, munhoroondo yevaMillerite, uye uchazadzikiswazve chaizvoizvo, kusvika patsamba pachayo, mumazuva okupedzisira. Kutadza kweSeventh-day Adventism yeRaodhikia kuona kuti nhoroondo yenheyo dzekereke yavo inodzokororwa mumazuva okupedzisira, kunosimbisa nheyo yechiporofita inova kiyi inovhura shoko rechiporofita. Haisi murau weBhaibheri bedzi, asiwo moyo weChizaruro chehunhu hwaJesu Kristu unoruramiswa panguva pfupi kwazvo isati yavharwa nguva yenyasha.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Yoeli anobvunza, achiti, “Izvi zvakamboitika pamazuva enyu here, kana kunyange pamazuva amadzibaba enyu?” Kana kuti zvingabvunzwawo zvichinzi, “Pamazuva amadzibaba enyu, pakamboita here nzira yekuedzwa yakaparadzanisa vanhu vesungano itsva kubva kuvanhu vesungano yekare?” Zvakamboita, uye kuparadzaniswa ikoko kwakaitwa neshoko rechiporofita rinomiririrwa semafuta mumufananidzo. “Izvi zvakamboitika pamazuva enyu kana pamazuva amadzibaba enyu” zvinobva zvazivisa pakarepo kuti zvakaitika pamazuva amadzibaba avo kwaiva kumutswa kwakatevera zvizvarwa zvina zveruparadziko rwairamba ruchiwedzera, sezvinomiririrwa nomurayiro wokutumira shoko kuzvizvarwa zvina, uye nezvipembenene zvina zveruparadziko rwairamba ruchiwedzera. Yoeri ndiko kuziviswa kwokutongwa kunopikisana nechechi yakatsauka uye yakaramba kutenda panguva yeMhere dzePakati pousiku. Hapana chechi munhoroondo inoyera yakambomira ichirwisana nechiedza chikuru kupfuura Chechi yeSeventh-day Adventist. Chiratidzo chorudzi irworwo rwokupandukira chokwadi chinomiririrwa ne“Kapernaume.”

We will continue in the next article.

Esi túbọ̀ bá a lọ nínú àpilẹ̀kọ tó kàn.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “PaKapenaume Jesu aigara munguva dzaaiva achifamba-famba achienda nokudzoka, uye guta iroro rakazozivikanwa se‘guta rake amene.’ Rakanga riri pamhenderekedzo yeGungwa reGarirea, uye pedyo nemiganhu yebani rakanaka reGenesareti, kana kusiri kuti raiva pariri pacharo.” The Desire of Ages, 252.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “වාදකව දෙවියන්ගේ දරුවන් යයි ප්‍රකාශ කරන අය අතර, කොපමණ අඩුවෙන් ඉවසීම ප්‍රදර්ශනය වී තිබේද, කොපමණ කටුක වචන කථා කර තිබේද, අපගේ ඇදහිල්ලට අයත් නොවන අය පිළිබඳව කොපමණ නින්දාත්මක ප්‍රකාශ උච්චාරණය කර තිබේද. බොහෝ දෙනෙක් වෙනත් සභාවලට අයත් අය මහත් පව්කාරයන් ලෙස බලා තිබේ; එහෙත් ස්වාමීන්වහන්සේ ඔවුන් එසේ නොබලන සේක. වෙනත් සභාවල සාමාජිකයන් මෙසේ බලන අය දෙවියන්වහන්සේගේ බලවත් අත යටතේ තමන්ව නමවා ගත යුතුය. ඔවුන් විසින් දෝෂාරෝපණය කරනු ලබන අය, ඉතා අල්ප ආලෝකයක් පමණක්, අවස්ථා හා වරප්‍රසාද අල්ප ප්‍රමාණයක් පමණක් ලැබූවන් විය හැක. අපගේ සභාවල බොහෝ සාමාජිකයන් ලැබූ ආලෝකය ඔවුන් ද ලැබූවෝ නම්, ඔවුහු ඉතා වැඩි වේගයකින් ඉදිරියට ගොස්, ලෝකයට තමන්ගේ ඇදහිල්ල වඩා යහපත් ලෙස නිරූපණය කර තිබෙනු ඇත. තමන්ගේ ආලෝකය ගැන පුරසාරම් දොඩමින් එහි අනුව නොහැසිරෙන අය ගැන ක්‍රිස්තුස්වහන්සේ මෙසේ කියන සේක: ‘එහෙත් මම ඔබට කියමි, විනිශ්චය දවසේදී තීර් සහ සිදෝන්ට ඔබට වඩා ඉවසිය හැකි වන්නේය. තවද, ස්වර්ගය දක්වා උසස් කරනු ලැබූ කපර්ණවුම [මහත් ආලෝකය ලැබූ සෙවන්ත්-ඩේ ඇඩ්වෙන්ටිස්වරුනි], [වරප්‍රසාද අතින්] නුඹ නිරයට ඇද දමනු ලබන්නේය; මක්නිසාද නුඹ තුළ සිදුකරනු ලැබූ බලවත් ක්‍රියා සොදොම තුළ සිදුකරනු ලැබූවේ නම්, එය අද දක්වා පවතින්නේය. එහෙත් මම ඔබට කියමි, විනිශ්චය දවසේදී සොදොම දේශයට නුඹට වඩා ඉවසිය හැකි වන්නේය.’ ඒ අවස්ථාවේදී යේසුස්වහන්සේ පිළිතුරු දෙමින් මෙසේ කී සේක: ‘ස්වර්ගයෙහිත් පොළොවෙහිත් ස්වාමියාණෙනි, පියාණෙනි, ඔබ මේ දේවල් [තමන්ගේම ඇස්තමේන්තුව අනුව] ප්‍රඥාවන්තයන්ගෙන් හා විචක්ෂණයන්ගෙන් සඟවා, බාලයන්ට එළිදරව් කළ බැවින් මම ඔබට ස්තුති කරමි.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘දැන් නුඹලා මේ සියලු ක්‍රියා කර ඇති බැවින්, ස්වාමීන්වහන්සේ කියන සේක, මම අලුයම නැගිට නුඹලාට කථා කළෙමි, නමුත් නුඹලා නොඇසූහ; මම නුඹලාට කැඳවූවෙමි, නමුත් නුඹලා පිළිතුරු නොදුන්නහුය. එබැවින්, මාගේ නාමයෙන් හඳුන්වනු ලබන, නුඹලා විශ්වාස කරන මේ ගෘහයටත්, මම නුඹලාට හා නුඹලාගේ පියවරුන්ට දුන් මේ ස්ථානයටත්, මම ශීලෝවට කළ පරිදි කරන්නෙමි. තවද, මම එප්‍රායිම්ගේ මුළු වංශය වන නුඹලාගේ සියලු සහෝදරයන් දුරු කළාක් මෙන්, නුඹලාවද මාගේ දර්ශනයෙන් ඉවත දමන්නෙමි.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Ishe akagadza pakati pedu masangano ane kukosha kukuru, uye anofanira kutungamirirwa, kwete sezvinotungamirirwa masangano enyika, asi maererano nehurongwa hwaMwari. Anofanira kutungamirirwa neziso rakatarira kubwinya kwake bedzi, kuti nenzira dzose mweya iri kuparara iponeswe. Kuvanhu vaMwari zvapupu zvaMweya zvakasvika, asi vazhinji havana kuteerera kururamiswa, kunyeverwa, nezano.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Zvino chinzwai izvi, imi vanhu mapenzi, vasina njere; vane maziso, asi havaoni; vane nzeve, asi havanzwi: hamundityi here ini? ndizvo zvinotaura Jehovha; hamudedemi here pamberi pangu, ini ndakaisa jecha rive muganhu wegungwa, nomutemo usingaperi, kuti rirege kuupfuura; kunyange mafungu aro achizvikandira, haagoni kukunda; kunyange achiomba, haagoni kuupfuura? Asi vanhu ava vane mwoyo unopandukira nowokumukira; vakatsauka, vakaenda. Uye havatauri mumwoyo yavo vachiti, Ngatityei zvino Jehovha Mwari wedu, anopa mvura, yokutanga neyokupedzisira, panguva yayo; anotichengetera mavhiki akatarwa okukohwa. Zvakaipa zvenyu ndizvo zvakadzora zvinhu izvi, uye zvivi zvenyu ndizvo zvakakunyimai zvakanaka.... Havatongi mhaka, mhaka yenherera, kunyange zvakadaro vanobudirira; uye kodzero yavanoshayiwa havatongi. Ko handingavarangi here pamusoro pezvinhu izvi? ndizvo zvinotaura Jehovha; mweya wangu haungatsive here parudzi rwakadai?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “ස්වාමීන්වහන්සේට මෙසේ කියන්නට බල කෙරේ ද, ‘මේ ජනතාව උදෙසා නුඹ යාච්ඤා නොකරව; ඔවුන් උදෙසා හැඬීම්වත් යාච්ඤාවත් ඔසවා නොදමව; මට මැදිහත් වීමක්ද නොකරව; මක්නිසාද මම නුඹට සවන් නොදෙන්නෙමි’? ‘එබැවින් වැසි වළක්වා ඇත, පසු වැස්සක්ද නොවීය.... මේ මොහොතින් පටන් නුඹ මට මොර ගසා නොකියන්නෙහි ද, මාගේ පියාණෙනි, ඔබ මාගේ යෞවනයේ මඟපෙන්වන්නාය?’” Review and Herald, August 1, 1893.

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