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

Buku la Yoele na Mpingo wa Waadventista Wasabato wa Laodikia — Nambala Twenty-One

Number Twenty-One

លេខ ម្ភៃមួយ

Author

Jeff Pippenger

Published

December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Na kusukela esikhathini lapho umhlatshelo wansuku zonke uyakususwa, kusimiswe nesinengiso esiletha incithakalo, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Daniyeli 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Kubvira pana 22 Gumiguru 1844, kushandiswa kwenguva yechiporofita hakuchisiri kushandiswa kwakarurama kwechiporofita, kune avo vangada kugovera zvakarurama shoko rechokwadi. Nguva yemakore 1290 mundima yegumi neimwe inofanira kushandiswa senguva yechiratidzo mushure ma1844, uye kushandiswa kwemushure ma1844, kana kuti nguva isina zvinhu zve“nguva,” kunofanira kuchengetedza kunzwisisa kwekutanga kwechokwadi, sezvayainzwisiswa pamberi pa1844. Chi1290 chinomirira nguva ye30, ichiteverwa ne1260. Kunzwisisa kwaivapo pamberi pa1844 kwaiva kwekuti makore makumi matatu kubva muna 508 kusvikira muna 538 aimirira nguva yokugadzirira mupikisi waKristu kuti atange kutonga kubva muna 538 kusvikira muna 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Kuchinja kwemakore makumi matatu ndiko kuri kutaurwa naPauro muna 2 VaTesaronika. Pauro haapi chirevo chipi nechipi pamusoro pechinhu che“nguva,” asi anoratidza hunhu hwechiporofita hwechihedheni huchipa nzira kuchipapa mukati memakore iwayo makumi matatu. Ipapo kutonga kwechipapa kwakatanga. Kunzwisisa kwenhoroondo, kusina chinhu chipi nechipi chenguva, kunoratidza kuchinja kweumambo hwechina hwechiporofita cheBhaibheri kuenda kuumambo hwechishanu, kuchiteverwa nekutanga kwedzimvura mbiri dzeropa dzechipapa, nokudaro zvichimiririra kuchinja kweumambo hwechitanhatu kuenda kumubatanidzwa wakapetwa katatu weshato, chikara, nomuporofita wenhema pamwe chete nedzimvura dzechipapa dzeropa kechipiri.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Usikhali makhumi mathathu ekulungiselela, olulandelwa yisikhathi sesiprofetho, luwuphawu oluyinhloko lwesivumelwano sikaNkulunkulu nabantu abakhethiweyo. Ukuguquka kwemibuso emibili phakathi naleyo minyaka engamashumi amathathu, okulandelwa yiminyaka eyi-1260 yokuhlushwa, kuhambisana neminyaka engamashumi amathathu kaKristu yokulungiselela, elandelwa yizinsuku eziyi-1260 zensindiso. Iminyaka engamashumi amathathu yokulungiselela yomphikukristu yalingisa ngokukhohlisayo iminyaka engamashumi amathathu yokulungiselela kaKristu. Ukuphela kwaleyo minyaka engamashumi amathathu kukhomba noma ukunikezwa amandla kukaKristu ekubhapathizweni Kwakhe, noma ukunikezwa amandla komphikukristu ngo-538. Ukunikezwa amandla komphikukristu kwavela ekusekelweni kwezomnotho nakwezempi okwavela embusweni owawandulele, kanti amandla athululelwa phezu kukaKristu avela embusweni wangaphambili Awushiya eminyakeni engamashumi amathathu ngaphambili.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Ukutjhatjha phakathi kweenkathi ezimbili kuphawulwa ukunikwa amandla, yaye ukutjhatjha phakathi kweenkathi ezimbili ezibekwe nguAbram noPawulos kuyabonakala ngokuthelekisa okulula. Ekuhlukaniseni kuka-Abram noPawulos kweminyaka amatjhumi amathathu, isikhathi sokulungiselela bekuyiminyaka amatjhumi amathathu yokuqala emele inqubo yesivumelwano, eyanikela inzalo ka-Abram amandla wokugcwalisa isiphorofido sobukhoboka eGibhithe. Iminyaka engamakhulu amane namatjhumi amathathu nayo inokuhlukaniswa okungokomfuziselo okwengeziwe, ngombana nange isetjenziswa ngokufaneleko, iminyaka emakhulu mabini nelitjhumi nesihlanu yokuqala imelwa ngummeleli kaZimu noFaro. Ngombana kuJosefa neminyaka yokuqala eli-215 bekunguFaro omuhle, kanti kuMosi neminyaka yesibili eli-215 bekunguFaro omumbi.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Uku kupatsanurwa uku kunozivisa nguva mbiri dzemazera mana. Mazera mana okutanga anogona kuenzaniswa pamusoro pemazera mana echipiri, mutsara pamusoro pemutsara, uye pakudaro, Josefa naMozisi, alpha neomega zvechiporofita, vanopindirana naFarao alpha-akanaka uye naFarao omega-akaipa. Chiedza chikuru chinobuda mukufungisisa uku kwakafanana, asi ini ndiri kungoratidza kuti chiporofita chaAbrama pamusoro pezera rechina chinozivisa zvapupu zviviri zvemazera mana mukati memakore 430. Kumiririrwa kwakapetwa kaviri kwemazera mana kunowanikwa mumadzinza ari muna Genesisi 4 na5. Kana tikatarisa Kaini naSeti sokutanga kwerondedzero yemitsetse yeropa, tinoona kuti kune mazera masere kubva kuna Seti kusvika kuna Noa, uye kuti kana akapatsanurwa pakati, panowanikwa kumiririrwa kwenguva mbiri dzemazera mana. Izvi zvinoonekwa mumitsara yose yemazera masere yaSeti neyaKaini.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Dzimbahwe dziri muzvitsauko zvina nezvishanu dzinoratidzwa pamwe chete nokuguma kwemitsara, uko kuri Noa. Noa chiratidzo chesungano yaMwari navanhu vose, sezvinomiririrwa nerurimi rwemuraraungu. Abramu chiratidzo chesungano yaMwari navanhu vakasanangurwa, sezvinomiririrwa nokudzingiswa. Sungano mbiri idzodzo dzinogara dzakabatanidzwa, uye muna Genesisi gumi neimwe, patinowana shongwe yeBhabheri pakarepo mushure memafashamo aNoa, ndipo panoburitswa dzimbahwe rinotungamirira kuna Abramu. Mundima iyoyo pane zvizvarwa gumi, kwete zvisere. Mundima inotungamirira kuna Abramu nomundima inotungamirira kuna Noa, sungano yaNoa nesungano yaAbrahama zvinomiririrwa.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Mu gika gikomoka mu gice ca cumi na kimwe kivuga ku bwoko bwatoranijwe, dusangamwo ko bibiri muri ivyo bisekuru vyuzuye umuco mwinshi cane.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> Eberi akararama makore makumi matatu namana, akabereka Peregi. Uye Eberi akararama, mushure mokunge abereka Peregi, makore mazana mana namakumi matatu, akabereka vanakomana navanasikana. Uye Peregi akararama makore makumi matatu, akabereka Reu. Genesisi 11:16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Marejeleo ya Eber ni marejeleo ya kwanza ya neno la Kiebrania ambalo baadaye hutambulishwa kuwa ni neno la Kiebrania “Mwebrania.” Katika ukoo wa watu wateule, mmoja wa wazao kumi anaitwa Mwebrania, ambalo ndilo jina ambalo watu wateule walipaswa kujulikana kwalo. Katika mistari mitatu, Eber na Pelegi hutumiwa kuonyesha tofauti ya taifa teule la Waebrania. Eber maana yake ni “kuvuka” au “yeye avukaye,” na ndilo shina la neno “Mwebrania.” Abramu ni ishara ya wale wanaovuka kutoka Babeli kwenda katika Nchi ya Ahadi. “Pelegi” maana yake ni “mgawanyiko” au “mpasuko,” kama inavyorejelewa katika Mwanzo 10:25, ambako tunaambiwa kwamba katika siku za Pelegi “dunia iligawanyika.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

ඒබෙර් සහ පෙලෙග් යනු සත්‍යයේ වචනය නිවැරදි ලෙස බෙදා හඳුනාගැනීමට කැමති අය සඳහා වූ අනාවැකිමය වෙන්වීමක් නියෝජනය කරති. නෝහ්ගේ වංශාවලිය අටකින් යුත් රේඛා දෙකක් උපදවා ඇත; ඒවා ඊජිප්තුවේ අවුරුදු 430 මෙන් පරම්පරා හතරක කට්ටල දෙකක් නියෝජනය කළහ. උත්පත්ති එකොළොස්වන පරිච්ඡේදයේ වංශාවලිය අටකින් නොව දහයකින් නියෝජනය කරනු ලැබේ, මක්නිසාද එය තෝරාගත් ජනතාවකගේ වංශාවලිය වන බැවිනි. තෝරාගත් ජනතාව පස් දෙනා බැගින් වූ කණ්ඩායම් දෙකකට බෙදනු ලබති; ඒ අනුව එය දෙවියන්වහන්සේගේ ගිවිසුම් ජනතාව පිළිබඳ උපමාව වූ දස කන්‍යාවන්ගේ උපමාව සමඟ ගැළපෙයි.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

Munhevedzano ya vhathu vhenevho vho nangiwaho, dzina ḽa Peleg na u khunyeledzea haḽo ha ḓivhazwakale zwi imela u fhandekana ha tshigwada zwivhili zwa vhasidzana vho ṱalifhaho kana vha si na vhuṱali, kha tshifhinga tshenetsho tsha ḓivhazwakale ya Bivhili he ḽifhasi ḽa vha ḽo fhandekanywa ngei kha thotha ya Babele. Kha mutevhe wa fumi, Peleg ndi wa vhuṱanu, ngauri henefho ndi vhukati ha fumi. Ebere wa Muheberu, o fanyiswaho nga Abrama, u imela musidzana a si na vhuṱali ane a wela seli a vha musidzana o ṱalifhaho, musi zwigwada zwivhili zwi tshi fhandekana kha mukosi wa vhusiku vhukati. Ebere, Muheberu wa u thoma nga dzina, u imela Abrama, Muheberu wa u thoma nga mulanga. Musi Murena a tshi vhidza Abrama uri a bve Babele, zwo fanyisa mulaedza wa mukosi wa vhusiku vhukati, une wa vha maanḓafhadzo ya muruṅwa wa vhuvhili, ane a vhidza vhanna na vhafumakadzi uri vha bve Babele.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Mufananidzo wemhandara gumi unoratidzwa naEberi naPeregi vachimiririra kudanwa kwekubuda, nguva pfupi mutsetse wokupatsanura waPeregi usati wavhara musuwo wenguva yenyasha. Muhukama hwechiporofita Eberi akararamawo makore 430 shure kwaPeregi, uyo akazorarama makore 30. Danho rokutanga resungano yaAbrama ine zvikamu zvitatu rakamiririrwa naEberi naPeregi. Abrama, saEberi naPeregi, somutsetse wokupatsanura pakati pemapoka maviri. Kuwedzera kwakaitwa naPauro kuchiporofita chaAbrama ndiko kuwedzera kwaPeregi kuchiporofita chaEberi. Eberi akaparidza makore 400, asi Peregi akatsanangura makore 430. Naizvozvo Peregi aimiririra Pauro, uye kuwedzera kwakaitwa naPauro kwemakore 30 pamakore 400, uye ushumiri hwaPauro hwaiva hwokuzivisa Peregi wechiporofita cheBhaibheri. “Peregi” wechiporofita cheBhaibheri akaziviswa naPauro aimiririra kupatsanurwa kwerudzi kubva pakuva kwechokwadi kuenda pakuva kwemweya.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Kusuka kuna Shemu kusvika kuna Peregi kune zvizvarwa zvishanu, uye kubva kuna Reu kusvika kuna Abhuramu kune zvizvarwa zvishanu.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Ndipo adati kwa Abramu, Dziwa ndithu kuti mbeu yako idzakhala alendo m’dziko losati lawo, ndipo adzawatumikira; ndipo iwo adzawazunza zaka mazana anayi. Genesis 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> Zvino kuna Abhurahama nembeu yake ndimo makaitirwa zvipikirwa. Haati, “uye kumbeu,” sokunge zhinji; asi sokunge iri imwe, “uye kumbeu yako,” inova Kristu. Zvino izvi ndizvo zvandinoreva: sungano yakasimbiswa kare naMwari muna Kristu haigoni kubviswa nomurayiro wakauya shure kwamakore mazana mana namakumi matatu, kuti chipikirwa chiitwe chisina maturo. Nokuti kana nhaka ichibva pamurayiro, haichabvi pachipikirwa; asi Mwari akaipa Abhurahama nenzira yechipikirwa. VaGaratiya 3:16–18.

Thirty Years Old

Makore Makumi Matatu Okuberekwa

Jesus was thirty when he began His ministry.

Yesu aiva namakore makumi matatu paakatanga hushumiri Hwake.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> Na Yesu mwenyewe alipoanza huduma yake, alikuwa karibu mwenye miaka thelathini, naye alikuwa (kama ilivyodhaniwa) mwana wa Yosefu, mwana wa Heli. Luka 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Josefa akatanga kushandira Faro muIjipiti ava nemakore makumi matatu.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> Yusuphali anali ndi zaka makumi atatu pamene anaima pamaso pa Farao mfumu ya Iguputo. Ndipo Yusuphali anachoka pamaso pa Farao, nayendayenda m’dziko lonse la Iguputo. Genesis 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Muporofita Ezekieri akanga ava nemakore makumi matatu okuberekwa paakatanga ushumiri hwake, uye ushumiri hwake hwakatora makore makumi maviri namaviri.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Zvino zvakaitika mugore rechimakumi matatu, pamwedzi wechina, pazuva rechishanu remwedzi, ndiri pakati pevatapwa parwizi rweKebhari, kuti denga rakazarurwa, ndikava nezvandakataridzwa naMwari. Ezekieri 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Mu bhyo Ezekieli afite ibivugwa byinshi by’amateka mu nyandiko ze kurusha undi muhanuzi uwo ari we wese. Mu nyandiko za Ezekieli harimo ibyerekeye amatariki cumi n’atatu avugwa mu buryo butaziguye kandi ashobora kumenyekana neza, kandi abahanga mu bya Bibiliya n’abanyamateka, batabizi, bemeza ko umurimo we w’ubuhanuzi wamaze imyaka makumyabiri n’ibiri, nubwo batazi ko makumyabiri n’ibiri ari ikimenyetso cy’abihumbi ijana na mirongo ine na bine.

King David was thirty years old when he began to reign and he reigned for forty years.

Mambo Dhavhidhi aive namakore makumi matatu okuberekwa paakatanga kutonga, uye akatonga kwemakore makumi mana.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> Dhavhidhi a vha e na miṅwaha ya furaru musi a tshi thoma u vhusa, nahone a vhusa miṅwaha ya mahumi maṋa. Heburoni o vhusa Vhajuda miṅwaha i sumbe na miṅwedzi ya rathi; nahone Yerusalema o vhusa miṅwaha ya furaru na miraru kha Isiraele yoṱhe na Vhajuda. 2 Samuele 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Kutonga kwaDhavhidhi kwamakore makumi mana inhamba yokufananidzira, uye nguva iyi yemakumi mana yakafanana nemakore aAbramu naPauro mazana mana namakumi matatu, nokuti makore makumi mana aya akakamurwa kuita zvikamu zviviri (7 nehafu uye 33 makore). Nguva mbiri idzi dzokutonga kwaDhavhidhi dzemakore makumi mana dzine chimwe chirahwe chechiporofita chakawedzerwa, nokuti umwewo uchapupu hweBhaibheri hunonyora nguva mbiri idzodzo semakore manomwe nemakore makumi matatu namatatu. Mwedzi mitanhatu yakawedzerwa iri muna Samueri Wechipiri inomirirei, uye 7.5 na33 zvinoita sei 40? Pane kupindirana kwemwedzi mitanhatu kunofanira kumirira chokwadi chechiporofita.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Na masiku amene Davide analamulira pa Israeli anali zaka makumi anayi; zaka zisanu ndi ziwiri analamulira ku Heburoni, ndipo zaka makumi atatu ndi zitatu analamulira ku Yerusalemu. 1 Mafumu 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 ni namba ya kifumbo inayowakilisha muungano wa Uungu na ubinadamu, na huduma ya Ezekieli ilidumu kwa miaka ishirini na miwili. Miaka kumi na minne ya Yusufu imegawanywa katika vipindi viwili vya miaka saba, juma la agano la Kristo limegawanywa katika vipindi viwili vilivyo sawa vya siku 1260, na utawala wa Daudi wa miaka arobaini umegawanywa katika vipindi viwili, pamoja na ishara ya ziada inayoviunganisha vipindi hivyo viwili.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Yesu ndi Mpolofeta, Wansembe ndi Mfumu. M’masiku otsiriza adzakweza mpingo wake wopambana monga chizindikiro, ndipo mpingo umenewo ukuimiridwa ndi Khristu, mpolofeta, wansembe ndi mfumu amene wagwirizanitsa Uumulungu wake ndi anthu, oimiridwa ndi mpolofeta Ezekieli, wansembe Yosefe ndi mfumu Davide. Zizindikiro zinayizo zikuimira olemekezeka atatu m’ng’anjo imene inatenthedwa kasanu ndi kawiri kuposa mwachibadwa, ndipo pamenepo anaonekera wachinayi, ndipo anali ngati Mwana wa Mulungu. Dziko lonse linaimiridwa pa chikondwerero cha fano lagolide la Nebukadinezara, ndipo onsewo anaona mpingo wopambana wopangidwa ndi mpolofeta waumunthu, wansembe waumunthu ndi mfumu yaumunthu, akusungidwa ndi Munthu wachinayi wa Uumulungu.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “சாத்தான் உலகத்தைச் சிறைப்பிடித்திருக்கிறான். அவன் ஒரு விக்கிரகச் சபாத்தை அறிமுகப்படுத்தி, அதற்கு மிகுந்த முக்கியத்துவம் உள்ளதென தோன்றச் செய்திருக்கிறான். கர்த்தருடைய சபாத்திலிருந்து கிறிஸ்தவ உலகத்தின் வணக்கத்தை இந்த விக்கிரகச் சபாத்திற்காக அவன் திருடிக்கொண்டிருக்கிறான். உலகம் ஒரு பாரம்பரியத்திற்கும், மனிதனால் உண்டாக்கப்பட்ட கட்டளைக்கும் முன் வணங்குகிறது. நெபுகாத்நேச்சார் தூரா சமவெளியில் தன் பொற்கருவியை நிறுவி, இவ்வாறு தன்னைத்தானே உயர்த்திக்கொண்டதுபோல, சாத்தானும் இந்தப் பொய்யான சபாத்தில் தன்னைத்தானே உயர்த்திக்கொள்கிறான்; இதற்காக அவன் பரலோகத்தின் அடையாள ஆடையைத் திருடியிருக்கிறான்.” Review and Herald, March 8, 1898.

## The Number Four

Nhamba Ina

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Pada tingkat kenabian, empat puluh adalah sepersepuluhan dari empat ratus milik Abram, dan empat adalah sepersepuluhan dari empat puluh. Setiap ciri kenabian yang terdapat dalam bilangan empat harus selaras dengan perlambangan empat puluh, yang pada gilirannya harus selaras dengan perlambangan empat ratus. Dalam konteksnya, bilangan empat sering melambangkan “mendunia,” suatu pengertian yang lazim, tetapi juga melambangkan “suatu perkembangan” dan dalam beberapa konteks “suatu kehancuran yang progresif.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Baragumu nne za kwanza kati ya zile saba zinawakilisha uangamizo wa hatua kwa hatua wa Roma ya Magharibi. Roma ya Mashariki huko Konstantinopoli ilifikia mwisho katika kujitiisha kwa Masultani wanne wa Kiothmania. Mstari juu ya mstari, Roma ya Mashariki na ya Magharibi zilisambaratika hatua kwa hatua katika vipindi vinne, vilivyowakilishwa na baragumu nne, huku pia zikishushwa na Uislamu wa baragumu ya tano na ya sita. Kwa pamoja mistari hiyo miwili inaonyesha kuanguka kwa Roma katika vizazi vinne vya baragumu, huku vita vinavyozidi makali dhidi ya Uislamu vikileta mwisho wa mwisho wakati masultani wanne wa Uislamu wanapotwaa mamlaka kuu juu ya ufalme. Historia ya magharibi na mashariki ilianza kwa mgawanyiko wa Dola uliofanywa na Konstantino mwaka 330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Matarumbeta mana ari mana eRoma yokumadokero anotanga muna 330, uye hwamanda yechishanu neyechitanhatu zvinomiririra simba rakaunza Roma yokumabvazuva pasi, iyo Roma yokumabvazuva yakatangawo muna 330. Zvose zviri zviviri Roma yokumabvazuva neRoma yokumadokero zvakabatsira mubasa rokuisa simba roupapa pachigaro choushe chenyika muna 538, saka mitsetse miviri yokumadokero neyokumabvazuva inofananidzira nyanga mbiri dzeUnited States, iyo inoisazve simba roupapa pachigaro choushe paSunday law. Roma yokumadokero chiratidzo chehunyengeri hwechechi muhukama hwechiprofita, uye Roma yokumabvazuva chiratidzo chehunyanzvi hwehurumende.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

Mukati mezenhoroondo yekudonha kweRoma yekumadokero neyekumabvazuva, munoburitswa nhoroondo yeRoma yepapa. Kutanga nechechi yevadzidzi, inomiririrwa neEfeso, machechi matatu okutanga anotungamirira kuchechi yechina, inova upapa kubva muna 538 kusvika muna 1798. Muna Zvakazarurwa 13, upapa hunozivikanwa sechinotonga kwemwedzi 42, mushure mokunge ronda rwarwo runouraya rwa1798 raporeswa pamurayiro weSvondo. “Nguva haichazovipozve” mushure ma1844, naizvozvo mwedzi makumi mana nemiviri mucherechedzo wenguva yokutambudzwa kubva pamurayiro weSvondo kusvikira Mikaeri amira. Mapiyona ainzwisisa kuti machechi, zvisimbiso, nehwamanda zvaimiririra mitsara mitatu yenhoroondo inofamba yakafanana imwe neimwe. Kuisa uchapupu hwechiporofita hweRoma yekumadokero pamusoro pomutsetse weRoma yekumabvazuva uye pamusoro pomutsetse weRoma yepapa hakusi kushandiswa kwechiporofita kwakashandiswa nevaMillerite, asi nzira iyi haipikisi kana zvishoma kunzwisisa kwavo kupi nokupi kwakatosimbiswa.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Mstari juu ya mstari, tarumbeta nne za kwanza zinapaswa kuwekwa juu ya historia inayowakilishwa na tarumbeta ya tano na ya sita, kisha juu ya mstari wa makanisa matatu ya kwanza yanayoongoza hadi kipindi cha mateso ya kipapa kinachowakilishwa na kanisa la nne. Tarumbeta nne katika mstari mmoja, masultani wanne katika mstari wa pili, na makanisa manne katika mstari wa tatu. Namba “nne” inawakilisha ulimwengu mzima, lakini pia inawakilisha uharibifu wa hatua kwa hatua wa mamlaka ya kiraia au ya kidini. Kile inachowakilisha huamuliwa na muktadha.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

PaMutemo weSvondo, simba reupapa rinodzoreredzwa. Nguva yokutanga iyo upapa hwakapiwa simba, pakanga pane nguva yokugadzirira yemakore makumi matatu. Mumakereke mana okutanga, kereke yechina ndiyo upapa, uye kereke yokutanga yakanga iri yavadzidzi, inomiririrwa seEfeso. Zvizvarwa zvitatu zvokutanga zvechechi yechiKristu zvakatungamirira kukereke yechina yeTiatira, iyo inomiririrwa naJezebheri. Paunosvika paTiatira, muna 538, mutemo weSvondo wakadzikwa paKanzuru yeOrleans, nokudaro zvichiratidza mutemo weSvondo muUnited States, apo ronda runouraya rwa1798 rwunoporeswa.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Nhoroondo kubva muna 1798 kusvikira pamutemo weSvondo muUnited States inomiririrwa nemakereke mana okutanga. Kereke yechina, yeTiatira, ndiyo mutemo weSvondo, pamwe nokutambudzwa kwepapa kunotevera. Kereke yokutanga, yeEfeso, kereke yakarasikirwa norudo rwayo rwokutanga, yakazoguma pakupera kwenhanho ina dzokupwanyika kunofambira mberi, pamutemo weSvondo weTiatira. Chizvarwa chinotungamirira kumutemo weSvondo weTiatira ndicho chizvarwa chechitatu chePergamo. Tiatira inomiririra mutemo weSvondo kusvikira pakuvharwa kwenguva yomukana wenyasha, uye Pergamo inomiririra kuwirirana kwechizvarwa chechitatu kunogadzirira nzira yaTiatira. Chizvarwa chechitatu chePergamo, pamwe nokuwirirana kwachinomiririra, chakatanga kuzadzikiswa munguva yaConstantine, iye akapa mutemo wokutanga kwazvo weSvondo muna 321. United States yakatanga segwayana reEfeso, asi painodzosa Tiatira pachigaro choushe, inotaura seshato.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Kuparadzwa kunofambira mberi kweUnited States kunomiririrwa nemachechi mana okutanga eBhuku raZvakazarurwa. Kuparadzwa kunofambira mberi kwehumambo hwechitanhatu hwechiporofita cheBhaibheri kunoitika mukati mezvizvarwa zvina zvinotungamirira kumutemo weSvondo, apo chikara chepanyika chinotaura seshato. Chizvarwa chokupedzisira chinomiririrwa neshato, iyo iri chikambaira, sezvazvakanga zvakaita muBindu reEdheni, uye nokuda kwechikonzero ichi, vose Johane Mubhabhatidzi naJesu vakadana chizvarwa chokupedzisira cheIsraeri yekare kuti, “chizvarwa chenyoka dzine uturu.”

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Igisekuru ca kane kandi ca nyuma ni co canke ari “igisekuru catoranijwe” kigereranya abo ibihumbi ijana na mirongo ine na bine, canke uwo bahanganye na co, ari co gisekuru c’inzoka z’ubumara. Umugwi umwe wihinduye ishusho ya Kristo, uwundi na wo ishusho y’igikoko—inzoka. Igisekuru c’inzoka z’ubumara gishirwa ahabona mu buryo butaziguye incuro zine mu Jambo ry’Imana. Mu kuri gukikije aho cose kivugwa, biratandukanye.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Asi paakaona vazhinji veVaFarisi neVaSadhusi vachiuya kubhabhatidzo rake, akati kwavari, Imi rudzi rwenyoka dzine uturu, ndiani akakuyambirai kuti mutize kutsamwa kuchauya? Mateo 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Loko “mubotombyi wa mafunuka” ezalaki kaka maloba ya kotyola mpo na bituluku mibale ya bato oyo Yoane azalaki kolinga te, bongo eloko ya koloba mpo na liteya yango elingaki kozala te. Kasi liloba nyonso ezali mosantu kati na Liloba ya Nzambe, yango wana Yoane azalaki kopesa Basadokai mpe Bafalisai nkombo moko ya sikisiki. Nkombo yango elimbolami na lolenge ya esakweli na nzela ya makambo oyo ezali zingazinga ya eteni epai emonisami. Na eteni yango, emonisami ete Yoane azalaki kokokisa mosala na ye, mpe na nsima Basadokai mpe Bafalisai bakoti na lisolo. Na milongo ya ebandeli, emonisami ete Yoane azali “mongongo ya moto na esobe” ya Yisaya.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> Mumazuva iwayo Johani Mubhabhatidzi wakauya, achiparidza murenje reJudhea, achiti, “Tendeukai; nokuti ushe hwedenga hwaswedera pedyo.”

> For this is he that was spoken of by the prophet Esaias, saying,

> Nokuti lo hi yena loyi muprofeta Esaya a vulavuleke ha yena, a ku,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Ijwi romunhu anodanidzira murenje ichiti, Gadzirirai nzira yaShe, ruramisai makwara ake.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> ហើយ​យ៉ូហាន​នោះ​ឯង​ស្លៀក​ពាក់​ដោយ​រោម​អូដ្ឋ ហើយ​មាន​ខ្សែ​ក្រវាត់​ស្បែក​ចង​ជុំវិញ​ចង្កេះ​របស់​គាត់; អាហារ​របស់​គាត់​គឺ​កណ្តូប និង​ទឹកឃ្មុំ​ព្រៃ។

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Ipapo Yerusalemu, neJudhea yose, nenzvimbo yose yakapoteredza Jorodhani, vakaenda kwaari; vakabhabhatidzwa naye muJorodhani, vachireurura zvivi zvavo. Asi paakaona vazhinji vevaFarisi nevaSadhusi vachiuya kubhabhatidzo rake, akati kwavari, Imi vana venyoka, ndianiko akakuyambirai kuti mutize kutsamwa kuchauya? Mateo 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Chizvarwa chokupedzisira cheIsraeri yekare chinodanwa kuti “chizvarwa chenyoka dzine uturu,” nomuprofita akabuda murenje. Johani ndiye muprofita akazadzisa basa somutumwa waMarakiya akagadzirira nzira yoMutumwa weSungano, uyo akanga ariwo izwi riri murenje rakataurwa naIsaya.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Ndzi te loko hi tekela enhlokweni “matluka” tanihi xikombiso, hi kuma leswaku ya yimela “vuprofesa.” Ku kombisiwa ko sungula ku kumeka eka Adamu na Evha, lava tifunengeteke ku kala ku lulama ka vona hi matluka ya nkuwa. Emahlweni ka sweswo a va ambale nguvu ya ku vonakala, nguvu ya ku lulama, kambe loko sweswo swi herile, va lemukile leswaku a va ri va Lawodikiya lava nga ambaliki nchumu, lava ehleketaka leswaku hinkwaswo leswi va faneleke ku swi endla i ku tumbela endzhaku ka “matluka ya vuprofesa,” kutani hinkwaswo swi ta va kahle. Eku ya emahlweni ka ndzimana, Yohane u vulavula hi ku kongoma a lwisana ni Vayuda va Lawodikiya lava tshembaka leswaku rixaka ra ngati ya Abrahama ri ta va ponisa, hikuva ku tibyisa ka vona a ku ri ntsena matluka lama nga riki na nchumu ya vuprofesa. Tinguvu ta munhu ti yimela leswi a nga swona.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Imiti ndi chizindikiro cha anthu ndi cha maufumu, ndipo chipatso, nthambi, mbeu, nthaka, madzi, muzu, ndiponso masamba, ndithudi, zonsezi zimaimira zizindikiro zapadera za uneneri pa zokha zawo; komabe, chowonadi chilichonse mwa zimenezi chimagwirizana ndi zizindikiro zina zomwe zimaimiridwa m’mizere yosiyanasiyana ya uneneri yomwe imagwiritsa ntchito zizindikiro za uneneri zimene zimapanga “mtengo.” Ndithudi, chizindikiro choyamba cha uneneri chokhudza mtengo n’chakuti umaimira mayesero a moyo kapena a imfa.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Djoane se boodskap word voorgestel deur die klere wat hy gedra het en die voedsel wat hy geëet het. Profetiese voedsel, soos die manna aan die begin van die ou Israel, of die Brood van die Hemel aan die einde, moet geëet word. Die voedsel verteenwoordig ’n profetiese beproewingsboodskap wat geëet moet word, want dit is Christus se vlees en sy bloed. Die klere wat Johannes gedra het en die voedsel wat hy geëet het, identifiseer die boodskap en die boodskapper wat die weg vir Christus voorberei het. Johannes is ’n tipe van die finale boodskapper wat die weg vir Christus voorberei, wat die Boodskapper van die Verbond is wat skielik na sy tempel kom by die Sondagwet. Wanneer dit plaasvind, verteenwoordig die dwase maagde, wat ook Laodicense en onkruid is, die finale vierde geslag van diegene wat bely dat hulle die wettige verbondsvolk van Abraham is, net soos die Fariseërs en Sadduseërs dit gedoen het in die tyd toe Johannes uit die woestyn verskyn het.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Johana aipfeka vhudzi rengamera, nebhanhire redehwe raiva nechisungo chokubatanidza, sezvinowanika pamhuka dzepapurazi kana dzakasungwa nejoko. Akadya, naizvozvo shoko rake rakanga riri remhashu, chiratidzo chikuru cheIslam muMagwaro, uye akasanganisa shoko rake reIslam, neuchi.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Ke ndyangu wa Israyeli wa yi thya “Mana”; nayo ya taana na mbeu sya korianda, nzeu; na lutho lwayo lwataana ta mikate minini mitengeene na uuki. Kuuma 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

මන්නා යනු දෙවියන්වහන්සේගේ වචනයේ සංකේතයකි; එහි රසය මීපැණි මෙන් වූ අතර, ප්‍රොෆෙට්වරු එය තමන් භුක්තිවිඳින බව නිරූපිත පණිවිඩයේ රසය ලෙස හඳුන්වති. යොහන්, පළඟැටියන්ගෙන් නිරූපිත ඉස්ලාම් පණිවිඩයත්, ඔටු හම්වලින් හා ඔටු කෙස්වලින් කළ කටිපාටියක්ද සමඟ ගෙන ආවේය. පළඟැටියාත් ඔටුවාත් දෙකම ඉස්ලාමයේ සංකේත වේ. එම ඉස්ලාම් පණිවිඩය, “මීපැණි” ලෙස නිරූපිත දෙවියන්වහන්සේගේ වචනයේ ප්‍රබෝධනය සමඟ මිශ්‍ර වී තිබිණි.

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Zvino Jonathan akati, Baba vangu vatambudza nyika; tarirai henyu, ndinokumbira, kuti meso angu avhenekerwa sei, nokuti ndaravira zvishoma zveu uchi uhwu. 1 Samueli 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Yohana hakungomirira mashoko eIslam chete, asi akabva murenje, sezvakaitawo Eriya; uye Yohana haana kudya uchi chete, akadya uchi hwesango, nokuti iye, sezvakanga zvakaitawo Kristu, haana kudzidziswa muzvikoro zvezvitendero zvenguva yake, izvo zvaiva nouchi hwazvo hweshoko, hunomiririrwa nembiriso yavaFarisi navaSadhusi. Yohana akadya uchi hwerenje, nokuti akadzidziswa noMweya Mutsvene ari kunze kwenzvimbo dzezvitendero zvenguva yake. Bhanhire raiwanzopfekwa panguva iyoyo raiwanzova nechisungo chinofamba sechidzitiro, icho munhu aingosungirira nguvo yake yemvere dzengamera pachiri. Chisungo ichocho chinomiririra Yohana, uyo akanga ari nguva yokutendeuka kubva kune yepasi kuenda kuSvenekero rokumatenga.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Umprofethi uJohane wayeyisixhumanisi phakathi kwezikhathi ezimbili zokuphatha. Njengommeleli kaNkulunkulu, wema obala ukuze abonise ubudlelwano bomthetho nabaprofethi nesikhathi sokuphatha sobuKristu. Wayengukukhanya okuncane, okwakuzolandelwa ukukhanya okukhulu kakhulu. Ingqondo kaJohane yakhanyiswa nguMoya oNgcwele, ukuze akhanyisele abantu bakubo; kodwa akukho okunye ukukhanya osekwake kwakhanya noma okuyoke kukhanye ngokucaca kangaka phezu komuntu owileyo njengalokho okuvela emfundisweni nasesibonelweni sikaJesu. UKristu nomsebenzi waKhe kwakuke kwaqondwa ngokufiphele kuphela njengoba kwakufanekiswa emihlatshelweni eyayiyizithunzi. Ngisho noJohane wayengakaqondi ngokuphelele ukuphila kwesikhathi esizayo, okungafi, ngoMsindisi.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Ngubo ya Yohane ya kitanzi inaletwa wazi kwenye hatua yenyewe ya ubatizo wa Kristo, ambayo ilikuwa ndiyo hatua ya mgeuko, ikiwakilishwa na mahali ambapo Yohane alikuwa akibatiza. Mahali hapo paliitwa Bethabara, likimaanisha “mahali pa kuvukia kwa kivuko,” na ndilo mahali hasa ambapo Israeli wa kale waliingia katika Nchi ya Ahadi walipotoka nyikani, kama vile Yohane alivyokuwa amefanya.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Chazezvo, kufamba kwezana nemakumi mana nezvina zviuru ndivo vari kumiririrwa naJohane, asi tiri kungoratidza chete kuti Jesu paakabhabhatidzwa, chaiva chizvarwa ichocho chaakadana pamwe chete naJohane kuti “chizvarwa chenyoka.” Jesu akauya kuzokudza murayiro waMwari weMirayiro Gumi, uye ndiye akafemera shoko rimwe nerimwe riri muBhaibheri, saka paanodana chizvarwa chokupedzisira chaIsraeri yekare kuti chizvarwa chenyoka, anonyatsoziva kwazvo kuti murayiro wechipiri unoratidza kutongwa kuri kuitwa muchizvarwa chechitatu nechechina.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Chizvarwa chechitatu nechina zvinomirira kutonga kunoenderera mberi kunoguma pachizvarwa chechina, icho chiri chizvarwa chenyoka. Rubhabhatidzo rwaKristu runofananidzira 9/11. Chizvarwa cheLaodikea cheSeventh-day Adventist chave chiri muchizvarwa chacho chokupedzisira kubvira panguva iyoyo. Shoko raJohani kuvaFarisi navaSadhusi rakanga riri shoko reLaodikea.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Asi paakaona vazhinji vevaFarisi nevaSadhusi vachiuya kurubhabhatidzo rwake, akati kwavari,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> Haiwa, rudzi rwenyoka, ndianiko akakuyambirai kuti mutize kutsamwa kuchauya?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Muburitse rero imbuto zikwiriye kwihana; kandi ntimutekereze kuvugira mu mitima yanyu muti: Dufite Aburahamu ho data.

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> Ngokuba ndithi kuni, uThixo unako kula matye ukuvelisela uAbraham abantwana.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> ហើយឥឡូវនេះ ពូថៅក៏បានដាក់នៅឫសដើមឈើរួចហើយ ដូច្នេះដើមឈើគ្រប់ដើមដែលមិនបង្កើតផលល្អ នឹងត្រូវកាប់ចោល ហើយបោះទៅក្នុងភ្លើង។ រីឯខ្ញុំ ពិតមែនហើយ ខ្ញុំជ្រមុជអ្នកទាំងឡាយដោយទឹក សម្រាប់ការប្រែចិត្ត; ប៉ុន្តែព្រះអង្គដែលយាងមកក្រោយខ្ញុំ ទ្រង់មានព្រះចេស្តាខ្លាំងជាងខ្ញុំ ខ្ញុំមិនសមសូម្បីតែលើកស្បែកជើងរបស់ទ្រង់ឡើយ; ទ្រង់នឹងជ្រមុជអ្នកទាំងឡាយដោយព្រះវិញ្ញាណបរិសុទ្ធ និងដោយភ្លើង: ក្នុងព្រះហស្តទ្រង់មានចង្អេរ ហើយទ្រង់នឹងសម្អាតលានស្រូវរបស់ទ្រង់ឲ្យស្អាតទាំងស្រុង និងប្រមូលស្រូវសាលីរបស់ទ្រង់ចូលទៅក្នុងជង្រុក; ប៉ុន្តែអង្កាម ទ្រង់នឹងដុតបំផ្លាញដោយភ្លើងដែលមិនអាចរលត់បាន។

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Kasi Jesu unouya kubva kuGarirea kuenda kuJorodhani kuna Johani, kuti abhabhatidzwe naye. Mateo 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Jesu akabva kuGarirea, iyo inomiririra nguva yokushanduka maererano nehinge yebhanhire raJohane, uye nezvinorehwa neBhethabhara. Basa raJohane rokugadzirira nzira rakanga zvino rashanduka kuva basa raKristu rokusimbisa sungano. Makore makumi matatu okugadzirira akanga apera, uye makore matatu nehafu pamberi nepashure pomuchinjikwa akanga atanga.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Mharidzo yaJohani yaiva yambiro pamusoro pehasha dzaizouya pakaparadzwa Jerusarema, kuparadzwa uko kunomiririrawo kuguma kwenyika nematambudziko manomwe okupedzisira. Mharidzo iyoyo yeyambiro yakaiswa mukati mechimiro cheIslam, uye yakapiwa nomunhu asina kungozadzisa chete mutumwa waMaraki anogadzirira nzira, nenzwi raIsaya riri murenje, asiwo mharidzo yaEria, nokuti zvokupfeka zvaJohani zvakafanana nezvaEria sezvakangoitawo mharidzo yaJohani kufanana nemharidzo yaEria.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> Zvino iye akati kwavari, Munhu wacho wakauya kuzokusanganai, akakuudzai mashoko awa, wakange akadini? Ivo vakamupindura vakati, Wakange ari munhu ane mvere zhinji, akasungwa chiuno nebhanhire reganda. Iye akati, NdiEriya muTishibhi. 2 Madzimambo 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Kana vaibvunza pamusoro paJohane, kwete pamusoro paEria, vachiti, “akanga ari munhu worudzii?” vaizopindurwa vachinzi, “akanga ari munhu ane vhudzi zhinji, akasungwa nebhanhire reganda muchiuno chake.” Ushumiri hwose hwaJohane hwemwedzi mitanhatu hunomiririrwa mundima umo chizvarwa chokupedzisira nechina chinosiyaniswa uye chinotsanangurwa zvakajeka. Shoko reRaodhikia kwavari rinorwisa zvakananga kuzviti ivo ndivo vanhu vaMwari vesungano yake; rinovayambira pamusoro pehasha dziri kuuya sezvinoratidzwa nedemo riri kurova pamidzi yemiti. Shoko iri raisanganisirawo kuti Kristu aizopedzisa basa rokuedzwa rakatangwa naJohane. Pashure, muna Mateo, Jesuwo anodana vaJudha kuti “chizvarwa chenyoka,” uye anotora pfungwa kubva panyaya yaJohane yokutema muti, ndokutsanangura chikonzero chazvo.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> ထင်းပင်ကိုကောင်းစေကြလော့၊ ထိုအခါ ၎င်း၏အသီးလည်းကောင်းလိမ့်မည်။ သို့မဟုတ် ထင်းပင်ကိုဆိုးယုတ်စေကြလော့၊ ထိုအခါ ၎င်း၏အသီးလည်း ဆိုးယုတ်လိမ့်မည်။ အကြောင်းမူကား ထင်းပင်ကို ၎င်း၏အသီးအားဖြင့် သိရ၏။ အဆိပ်မြွေမျိုးတို့၊ သင်တို့သည် ဆိုးယုတ်ကြသဖြင့် ကောင်းသောစကားကို အဘယ်သို့ ပြောနိုင်ကြမည်နည်း။ အကြောင်းမူကား စိတ်နှလုံး၌ ပြည့်လျှံသောအရာကို နှုတ်က ထုတ်ဖော်ပြောဆိုတတ်၏။ ကောင်းသောသူသည် စိတ်နှလုံး၏ ကောင်းသောဘဏ္ဍာထဲမှ ကောင်းသောအရာများကို ထုတ်ဖော်တတ်၏။ ဆိုးယုတ်သောသူမူကား ဆိုးယုတ်သောဘဏ္ဍာထဲမှ ဆိုးယုတ်သောအရာများကို ထုတ်ဖော်တတ်၏။ သို့ရာတွင် ငါသည် သင်တို့အား ဆိုသည်ကား လူတို့ ပြောဆိုသမျှသော အကျိုးမရှိသောစကားတစ်ခွန်းစီအတွက် တရားစီရင်ရာနေ့၌ စာရင်းပေးရကြလိမ့်မည်။ အကြောင်းမူကား သင်၏စကားအားဖြင့် သင်သည် ဖြောင့်မတ်သည်ဟု ခံရလိမ့်မည်၊ သင်၏စကားအားဖြင့်လည်း သင်သည် အပြစ်စီရင်ခြင်းခံရလိမ့်မည်။ မဿဲ ၁၂း၃၃-၃၇။

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Zuva rokutongwa, maererano nomurayiro wechipiri, riri muchizvarwa chechina. Kutongwa kunobva pashoko ratinotaura, uye shoko iroro rinobuda mumwoyo yedu. Ishoko ratinotaura rinoratidza kana tiri “chizvarwa chakasarudzwa” chaPetro kana kuti “chizvarwa chenyoka dzine uturu.” Boka ripi neripi rinoonekwa pakupera kwenzira yokuedzwa apo Kristu, somunhu anotsvaira guruva, anochenesa uriri Hwake. Sezvakaita mafuta mumufananidzo wemhandara gumi, shoko rinomiririrwa kana nomwoyo wakaipa kana kuti nomwoyo wakanaka. Kutaura kwaKristu kunowedzerawo kuti chizvarwa ichi chenyoka dzine uturu, chinova ndicho chizvarwa chechina nechokupedzisira, chinotsvaka chiratidzo, uye chiratidzo chega chavaizopiwa chaiva chiratidzo chaJona.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Ipapo vamwe vevanyori neveVaFarisi vakapindura, vachiti, Mudzidzisi, tinoda kuona chiratidzo chinobva kwamuri. Asi iye akapindura akati kwavari, Rudzi rwakaipa norupombwe runotsvaka chiratidzo; uye harungapiwi chiratidzo, asi chiratidzo chomuporofita Jona; nokuti sezvakanga zvakaita Jona mazuva matatu nousiku hutatu mudumbu rehove huru, saizvozvowo Mwanakomana woMunhu achava mazuva matatu nousiku hutatu mumwoyo wenyika. Varume veNinevhe vachamuka pakutongwa pamwe chete norudzi urwu, uye vacharupa mhosva; nokuti vakatendeuka pakuparidzwa kwaJona; uye, tarirai, mukuru kuna Jona ari pano. Mambokadzi wokumaodzanyemba achamuka pakutongwa pamwe chete norudzi urwu, uye acharupa mhosva; nokuti akabva kumigumo yenyika kuzonzwa uchenjeri hwaSoromoni; uye, tarirai, mukuru kuna Soromoni ari pano. Mateo 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Kristu akataura vaJudha sechizvarwa chenyoka dzine uturu, uye anoshandisa mifananidzo yokutonga seshoko raJona, uye shoko rouchenjeri hwaSoromoni. Jesu ari kuzivisa, maererano nechirevo chendima, uye nezvapupu zviviri, kuti chizvarwa chenyoka dzine uturu ndicho chizvarwa chechina, nokuti muchizvarwa chechina ndimo munozadzikiswa kutonga.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Abantu abayizinkulungwane ezilikhulu namashumi amane nane bayisibonakaliso, noma uphawu lwezinsuku zokugcina, njengoba kunjalo ngomthetho kaNkulunkulu nangeSabatha. Uphawu lukaJona luwuphawu lokuvuka kwabafileyo, okwathi kumaJuda ezinsukwini zikaKristu lwaba ngumbhabhadiso waKhe, lapho uMoya oNgcwele ehla emelwe njengejuba. UJona usho “ijuba.” UJona, uJohane uMambuli, uDaniyeli, uJosefa noLazaru bamele abayizinkulungwane ezilikhulu namashumi amane nane, abavuswa ekufeni kwabo emgwaqeni izinsuku ezintathu nengxenye. Kulelo qophelo kufanele basuke ekubeni ngabaseLawodikeya baye ekubeni ngabaseFiladelfiya, ngalokho babe ngowesishiyagalombili ongowabayisikhombisa. UJona umele umbhabhadiso, ngoba waphonswa emanzini futhi ngokomfanekiso wafa lapho edliwa ngumnenga. Emva kwalokho wavuswa, njengalokhu noJohane wavuswa lapho ekhishwa emafutheni abilayo, nanjengalokhu noDaniyeli wavuswa lapho ekhishwa emgodini wamabhubesi, nanjengalokhu noJosefa wavuswa lapho ekhishwa emgodini, njengalokhu noLazaru, isimangaliso sokuvalwa uphawu ngesikhathi sikaKristu. AmaJuda ayengaluboni uphawu lukaJona, njengoba lwalumelwe ukuvuka kukaKristu, ngokucacile kunalokho i-Adventism ebona ngakho uphawu luka-9/11, oluyilo uphawu lukaJona.

We will continue these subjects in the next article.

እዚህ ርእሶች በሚቀጥለው ጽሑፍ ውስጥ እንቀጥላቸዋለን።

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> “Mutoro wenye yambiro rino rinofanira zvino kuuya kuvanhu vaMwari, vari pedyo nev vari kure, ndiwo mashoko engirozi yechitatu. Uye avo vari kutsvaka kunzwisisa shoko iri havangatongatungamirirwi naShe kuti vaise Shoko nenzira inozoparadza hwaro nokubvisa mbiru dzerutendo rwakaita kuti vaSeventh-day Adventists vave zvavari nhasi. Chokwadi chave chichizarurwa maererano nokutevedzana kwacho, sezvatakafambira mberi mumutsara wechiporofita chakazarurwa muShoko raMwari, ichokwadi, chokwadi chitsvene, chisingaperi nanhasi. Avo vakapfuura munzira iyoyo nhanho nenhanho munhoroondo yapfuura yoruzivo rwedu, vachiona nhevedzano yechokwadi muzviporofita, vakagadzirirwa kugamuchira nokuteerera mwaranzi imwe neimwe yechiedza. Vakanga vachinyengetera, vachitsanya, vachitsvaka, vachichera chokwadi sokunge pfuma yakavigwa, uye tinoziva kuti Mweya Mutsvene ndiye akanga achitidzidzisa nokutitungamirira. Dzidziso zhinji dzakauyiswa, dzine mufananidzo wechokwadi, asi dzakasanganiswa zvikuru neMagwaro akatsanangurwa zvisizvo uye akashandiswa zvisina kufanira, zvokuti zvakavatungamirira mukukanganisa kune ngozi. Tinonyatsoziva kuti pfungwa imwe neimwe yechokwadi yakasimbiswa sei, uye chisimbiso chikaiswa pairi noMweya Mutsvene waMwari. Uye nguva yose manzwi ainzwika, achiti, ‘Hechino chokwadi,’ ‘Ndine chokwadi; nditeverei.’ Asi yambiro dzakauya, dzichiti, ‘Musavatevera. Handina kuvatuma, asi vakamhanya.’ (Ona Jeremia 23:21.)”

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> “Uongozi wa Bwana ulikuwa wa wazi, na mafunuo Yake kuhusu kile kilicho kweli yalikuwa ya ajabu sana. Hoja baada ya hoja ilithibitishwa na Bwana Mungu wa mbinguni. Kile ambacho kilikuwa kweli wakati ule, ni kweli leo pia. Lakini sauti haziishi kusikika—‘Hii ndiyo kweli. Nina nuru mpya.’ Lakini hizi nuru mpya katika mistari ya unabii hudhihirika katika kulitumia vibaya Neno na kuwaacha watu wa Mungu wakielea bila nanga ya kuwashikilia. Kama mwanafunzi wa Neno angechukua kweli ambazo Mungu amezifunua katika uongozi wa watu Wake, na kuzimiliki kweli hizo, kuzimeng’enya, na kuzileta katika maisha yao ya vitendo, basi wangekuwa njia zilizo hai za nuru. Lakini wale waliojiweka katika kusoma na kubuni nadharia mpya, wana mchanganyiko wa kweli na kosa uliounganishwa pamoja, na baada ya kujaribu kuvifanya vitu hivi viwe vya muhimu, wameonyesha kwamba hawakuwasha mshumaa wao kutoka madhabahuni pa Mungu, nao umezimika katika giza.” Selected Messages, book 2, 103, 104.

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