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# Elijah - Number One

អេលីយ៉ា — លេខ​មួយ

The First and Last

Wekutanga neWokupedzisira

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Kauli ya mwisho ya Agano la Kale inaweka mbele ahadi ya kuonekana kwa nabii Eliya akiwa na ujumbe kabla ya ile siku kuu na ya kutisha ya Bwana.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Tarirai, ndichatuma kwamuri Eria muporofita, zuva guru rinotyisa raJehovha risati rasvika; uye iye achadzorera moyo yamadzibaba kuvana vavo, nemoyo yavana kumadzibaba avo, kuti ndirege kuuya ndigorova nyika nokutukwa. Maraki 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Bhaibheri rinonyatsoburitsa pachena kuti “zuva guru rinotyisa raJehovha,” kana kuti “kutukwa” kunorohwa “nyika nako” naMwari, rinomirirwawo nenzira yokufananidzira se“matenda manomwe okupedzisira” kana kuti “hasha dzaMwari” mubhuku raZvakazarurwa. Chitsauko chegumi neshanu chaZvakazarurwa chinotanga mamiriro ouprofita anotungamirira kukudururwa kwamatenda manomwe makuru anotyisa okupedzisira ari muchitsauko chegumi neshanu.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> ඉන්පසු මම ස්වර්ගයෙහි තවත් ලකුණක් දුටුවෙමි; එය මහත්ද අද්භූතද වූයේය—අවසාන වසංගත හත රැගත් දූතයන් හතක්ය. මක්නිසාද ඒවා තුළ දෙවියන්වහන්සේගේ උදහස සම්පූර්ණ කරනු ලැබේ.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> Uye ndikaona chakaita segungwa regirazi rakavhenganiswa nemoto; navaya vakanga vakunda chikara, nomufananidzo wacho, nechiratidzo chacho, nenhamba yezita raro, vakamira pamusoro pegungwa regirazi, vane zviridzwa zvaMwari. Uye vanoimba rwiyo rwaMozisi muranda waMwari, norwiyo rweGwayana, vachiti: Mabasa enyu makuru uye anoshamisa, Ishe Mwari Wemasimbaose; nzira dzenyu dzakarurama uye ndedzechokwadi, imi Mambo wevatsvene. Ndianiko asingazokutyii, imi Ishe, nokukudza zita renyu? nokuti imi moga muri mutsvene; nokuti ndudzi dzose dzichauya dzigonamata pamberi penyu; nokuti kutonga kwenyu kwaratidzwa pachena.

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> Zvino shure kwaizvozvo ndakatarira, ndikaona kuti tembere yetabhenakeri yeuchapupu kudenga yakanga yazarurwa. Uye vatumwa vanomwe vakabuda mutembere, vane matenda manomwe, vakapfekedzwa mucheka wakachena, unopenya, uye zviuno zvavo zvakanga zvakasungwa nemabhandi egoridhe. Uye chimwe chezvisikwa zvina chakapa kuvatumwa vanomwe ndiro nomwe dzegoridhe dzakanga dzizere nehasha dzaMwari, iye anorarama nokusingaperi-peri. Uye tembere yakazadzwa noutsi hwakabva mukubwinya kwaMwari nomusimba rake; uye kwakanga kusina munhu aigona kupinda mutembere kusvikira matenda manomwe avatumwa vanomwe azadzikiswa. Zvakazarurwa 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

Chikonzero nei “pasina munhu wakakwanisa kupinda mutemberi, kusvikira matenda manomwe avatumwa vanomwe apera” ndechekuti mukana wokuwana ruponeso unovharika apo temberi inozadzwa noutsi muchitsauko chegumi neshanu. Nguva yokuedzwa yakapiwa vanhu kuti vapfidze nokuwana ruponeso inenge yapera ipapo. Kana nguva iyoyo yasvika, “zuva guru rinotyisa raJehovha” iro Johani anodana kuti “matenda manomwe okupedzisira” rinodururwa Kristu asati auya kechipiri. Maraki akadana zuva iroro kuti “rinotyisa,” uye Isaya anoritsanangura se“basa rake rinoshamisa.”

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> Nokuti Ishe achasimuka sapagomo rePerazimu, achatsamwa somumupata weGibhiyoni, kuti aite basa rake, basa rake rinoshamisa; nokuzadzisa chiito chake, chiito chake chinoshamisa. Naizvozvo zvino musava vaseki, kuti zvisungo zvenyu zvirege kusimbiswa; nokuti ndakanzwa kuna Ishe Mwari wehondo kuparadza, iko kwakatemwa pamusoro penyika yose. Isaya 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

Kunyange zvazvo “basa rinoshamisa” raMwari richibata “nyika yose,” Kurudziro inojekesa kuti kudururwa kwematambudziko kunobatanidzwa nekupandukira kwerudzi rumwe.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Madzinza okumasi ganyagulilanga ku kyokulabirako kya United States. Newakubanga yo yeekulembera, naye obuzibu obwo bwebumu bulijja ku bantu baffe mu bitundu byonna eby’ensi.” Testimonies, volume 6, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Amerika, enika ya rusununguko rwechitendero, painenge yabatana neUpapa mukumanikidza hana uye kumanikidza vanhu kukudza sabata yenhema, vanhu venyika imwe neimwe pasi rose vachatungamirirwa kutevera muenzaniso wayo.” Testimonies, vhoriyamu 6, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Rudzi rwose ruchazuzuriza igikombe cy’igihe cyarwo cyo kugeragezwa, ariko “imanza z’Imana” Mushiki wa White agaragaza ko ari “ukurimbuka kw’amahanga,” “igihe cy’imanza z’Imana zirimbura,” nk’uko nanone yita amateka atangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, si ibyago birindwi bya nyuma.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “කාලයක් එන්නේය; එවිට දෙවියන්වහන්සේගේ ව්‍යවස්ථාව අපේ දේශයේ විශේෂ අර්ථයකින් අවලංගු කරනු ලබන්නේය. අපගේ ජාතියේ පාලකයන් ව්‍යවස්ථාමය පනත් මගින් ඉරිදා නීතිය බලාත්කාරයෙන් ක්‍රියාත්මක කරනු ඇත; එලෙස දෙවියන්වහන්සේගේ ජනතාව මහත් අනතුරකට පත් කරනු ලබන්නෝය. අපගේ ජාතිය, තම ව්‍යවස්ථාදායක මණ්ඩලයන් තුළ, මනුෂ්‍යයන්ගේ ආගමික වරප්‍රසාද සම්බන්ධයෙන් ඔවුන්ගේ හෘදසාක්ෂිය බැඳ තැබීමට නීති පනවා, ඉරිදා පූජාචාරය බලෙන් පැනවීමෙන්, සහ සත්වැනි දින සබත් දවස පවත්වන්නන්ට විරුද්ධව පීඩාකාරී බලය ක්‍රියාත්මක කිරීමෙන්, දෙවියන්වහන්සේගේ ව්‍යවස්ථාව අපේ දේශයේ සෑම ප්‍රායෝගික අර්ථයකින්ම අවලංගු කරනු ලබන්නේය; එවිට ජාතික අපස්ථානයට පසු ජාතික විනාශය පැමිණෙනු ඇත.” Review and Herald, December 18, 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Izviito zvaMwari, izvo Sista White vanodana kuti “kuparara kwenyika,” zvinotanga pamutemo wenyika yose weSvondo uye zvinoratidza kutanga kwe“chiito chisingawanzoitwi” chaMwari, kunyange zvazvo chiito chisingawanzoitwi chaMwari chichinyatsozivikanwa zvikuru sematambudziko manomwe okupedzisira. Mufananidzo wakazara zvikuru wechiito chisingawanzoitwi chaMwari unoonekwa apo kusunungurwa kubva muEgipita kunowedzerwa pamutsara wemitongo yaMwari yokupedzisa kutonga. Matambudziko eEgipita, kunyange akanga ari gumi pahuwandu, akakamurwa. Matatu okutanga akaparadzaniswa nemanomwe okupedzisira. Nokudaro, kusunungurwa kubva muEgipita kunoratidza nguva yakatarwa inomiririrwa nematambudziko matatu okutanga, inotanga nekuparara kwenyika kweUnited States, uye inoenderera kusvikira Mikaeri amuka uye mukana wokuedzwa kwavanhu wavharwa.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> “Ukongwa hwa Xikwembu byi ta wela ehenhla ka lava lavaka ku tshikilela ni ku lovisa vanhu va Yena. Ku tiyisela ka Yena ka nkarhi wo leha eka lavo homboloka ku nyika vanhu xivindzi eku dyoheni, kambe hambiswiritano nxupulo wa vona wu tiyile naswona wu chavisaka hikuva wu hlwerisiwa nkarhi wo leha. ‘Hosi yi ta pfuka kukota le Ntshaveni ya Perazimi, yi ta kariha kukota le nkoveni wa Gibeyoni, leswaku yi ta endla ntirho wa yona, ntirho wa yona lowu hlamarisaka; ni ku hetisisa xiendlo xa yona, xiendlo xa yona lexi hlamarisaka.’ Esaya 28:21. Eka Xikwembu xa hina lexi nga ni tintswalo, xiendlo xo xupula i xiendlo lexi hlamarisaka. ‘Tanihi leswi ndzi hanyaka, ku vula Hosi Yehovha, a ndzi tsakeli rifu ra lowo homboloka.’ Hezekiyele 33:11. Hosi i ‘yo twela vusiwana ni tintswalo, yo lehisa mbilu, naswona yi tele vunene ni ntiyiso, … yi rivalela vubihi ni ku tlula nawu ni xidyoho.’ Kambe ‘a yi nge tshuki yi tshika la nga ni nandzu a nga avanyisiwanga.’ ‘Hosi yi nonoka ku kariha, naswona yi ni matimba lamakulu, naswona a yi nge tshuki yi tshunxa lowo homboloka.’ Eksoda 34:6, 7; Nahume 1:3. Hi swilo leswi chavisaka hi ku lulama Yena u ta tiyisekisa matimba ya nawu wa Yena lowu kandziyisiweke ehansi. Vukulu bya ku vuyiseriwa loku yimelaka muitohli byi nga avanyisiwa hi ku kanakana ka Hosi ku hetisisa vululami. Tiko leri A ri lehisaka mbilu, leri A nga ta ka a nga ri ba ku kondza ri tata mpimo wa vubihi bya rona etibukwini ta Xikwembu, eku heteleleni ri ta nwa xinwelo xa vukari lexi nga pfanganyisiwangiki ni tintswalo.”

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> “Kristu paanomira kureverera kwake mutemberi, hasha dzisina kusanganiswa dzakatyisidzirwa avo vanonamata chikara nomufananidzo wacho nokugamuchira chiratidzo chacho (Zvakazarurwa 14:9, 10), dzichadururwa. Matambudziko akawira Egipita Mwari paakanga oda kununura Israeri akanga akafanana pahunhu nemitongo iyo inotyisa zvikuru uye yakafararira zvikuru ichawira nyika nguva pfupi pamberi pokununurwa kwekupedzisira kwavanhu vaMwari. Munyori weZvakazarurwa anoti, achitsanangura zvirohwa izvozvo zvinotyisa: ‘Pakawira vanhu vaiva nechiratidzo chechikara navainamata mufananidzo wacho ronda rakaipa, rinosemesa, uye rinorwadza kwazvo.’ Gungwa ‘rakashanduka rikava seropa romunhu akafa; uye chisikwa chose chipenyu chaiva mugungwa chakafa.’ Uye ‘nzizi nezvitubu zvemvura … zvakava ropa.’ Kunyange zvazvo zvirohwa izvi zvichityisa, kururamisira kwaMwari kunoramba kwaratidzwa zvizere. Mutumwa waMwari anozivisa achiti: ‘Makarurama, imi Ishe, … nokuti makatonga saizvozvo. Nokuti vakateura ropa ravatsvene neravaporofita, nemi makavapa ropa kuti vanwe; nokuti vakafanirwa nazvo.’ Zvakazarurwa 16:2–6. Nokutongera vanhu vaMwari rufu, vakatotora mhosva yeropa ravo zvirokwazvo sokunge rakanga radeurwa namaoko avo. Saizvozvowo Kristu akataura kuti vaJudha venguva yake vaiva nemhosva yeropa rose ravarume vatsvene rakanga radeurwa kubva pamazuva aAbheri; nokuti vaiva nomweya mumwe chete uye vakanga vachitsvaka kuita basa rimwe chetero pamwe chete neava vaurayi vavaporofita.

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> “Etlungisanong elilandzelako, lilanga linikwa emandla ‘ekushisa bantfu ngemlilo. Nebantfu bashiswa kushisa lokukhulu.’ Emavesi 8, 9. Baphrofethi bachaza ngalendlela simo semhlaba ngaleso sikhatsi lesesabekako: ‘Live liyalila; … ngobe sivuno sensimi siphelile…. Tonkhe tihlahla tensimi tibunile: ngobe injabulo ibunile yasuka emadvodaneni ebantfu.’ ‘Imbewu ibolile ngaphansi kwemagabadvu ayo, netinqolobane tishiywe tilite…. Yeka kububula kwetilwane! Imihlambi yetinkhomo iyadideka, ngobe ayinadlelo…. Nemifula yemanti yomile, nemlilo usushise emadlelo ehlane.’ ‘Tingoma telithempeli tiyawuba kulila ngalelo langa, kusho iNkhosi Nkulunkulu: kuyawuba netidvumbu letinyenti kuyo yonkhe indzawo; tiyawutilahla ngekuthula.’ Joel 1:10–12, 17–20; Amos 8:3.

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> “Matambudziko aya haasi epasi rose, nokuti dai akadaro vagari venyika vaizoparadzwa zvachose. Asi achava zvirango zvinotyisa zvikuru kupfuura zvose zvakambozivikanwa navanhu vanofa. Kutonga kwose kwakaitwa pamusoro pavanhu, nguva yekuedzwa isati yapera, kwave kwakavhenganiswa netsitsi. Ropa raKristu rinonyengeterera rakadzivirira mutadzi kuti arege kugamuchira chiyero chakazara chemhosva yake; asi mukutonga kokupedzisira, kutsamwa kunodururwa kusina kuvhenganiswa netsitsi.

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> “Musi iwoyo, mapoka mazhinji achashuva utiziro hwengoni dzaMwari hwavagara kwenguva refu vachizvidza. ‘Tarirai, mazuva anouya, ndizvo zvinotaura Ishe Jehovha, andichaisa nzara panyika; isati iri nzara yechingwa, kana nyota yemvura, asi yekunzwa mashoko aJehovha; uye vachadzungaira kubva kugungwa kusvikira kugungwa, uye kubva kuchamhembe kusvikira kumabvazuva, vachamhanya uku nokoko kundotsvaka shoko raJehovha, asi havangarioni.’ Amosi 8:11, 12.” The Great Controversy, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

Mu ndima yapitayi kunanenedwa kuti, “Mtundu umene Iye akuupirira kwa nthawi yaitali, ndipo sadzaulanga kufikira utadzaza muyeso wa mphulupulu zake m’chiwerengero cha Mulungu, potsiriza udzamwa chikho cha mkwiyo chosakanizidwa ndi chifundo.” Iye analembanso m’ndime yomweyi kuti, “Miliri yomwe inagwera Igupto pamene Mulungu anali pafupi kupulumutsa Israeli inali yofanana m’khalidwe ndi ziweruzo zina zoopsa kwambiri komanso zofalikira kwambiri zimene zidzagwera dziko lapansi asanadze chipulumutso chomaliza cha anthu a Mulungu.” Mtundu (United States) umene umadzaza “muyeso wa mphulupulu” udzavutika ndi miliri yofanana ndi miliri khumi ya ku Igupto.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

Madhara ya Misri yaligawanyika katika vipindi viwili. Madhara matatu ya kwanza yaliwapata wote, lakini yale madhara saba ya mwisho yaliwapata Wamisri peke yao.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> Uye nezuva iro ndichatsaura nyika yeGosheni, inogarwa navanhu vangu, kuti kurege kuva nenhunzi zhinji ikoko; kuti uzive kuti ndini Jehovha ari pakati penyika. Ekisodho 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Matambudziko matatu okutanga muIjipiti akawira kwose-kwose, asi Goshani, maigara vaHebheru, harina kugamuchira matambudziko manomwe okupedzisira eIjipiti. United States ndiyo nyika inozadza mukombe wayo wezvivi paMutemo weSvondo. Panguva iyoyo kutsauka kwenyika pachayo kunoteverwa nokuparara kwenyika pachayo, asi kutonga kunounza kuparara kwenyika kunosanganiswa netsitsi kusvikira Mikaeri amira, uye nguva yenyasha yapera kuvanhu vose. PaMutemo weSvondo muUnited States vazhinji veavo zvino vanoti vanochengeta Sabata vachakotamira masimba aripo uye vachagamuchira chiratidzo chechikara. Panguva iyoyo nyaya yeMutemo weSvondo inova muedzo womweya kune avo vanga vari kunze kweAdventism. Kubva paMutemo weSvondo muUnited States kusvikira Mikaeri amira ndiko kuunganidzwa kukuru kwavashandi veawa regumi nerimwe, asi musuwo watovharwa kare pamusoro paavo vanonzi vane mhaka nokuda kwechiedza cheSabata rezuva rechinomwe chisati chasvika chiitiko cheMutemo weSvondo.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Wonje ni wonje, mazuŵa ghakwenda, vikuwoneka pakweru kuti cheruzgo cha Chiuta chili mu charu. Mu moto, na maji ghakututuka, na chindindindi cha charu, wakuchenjezga ŵakukhala pa charu ichi za kuneng’ena kwake kwa kufupi. Nyengo yikufika pafupi apo suzgo likuru mu mdauko wa charu lizamufika, apo kayendeskero kalikose mu boma la Chiuta kazamulaŵiskika na chidwi chikuru chomene ndiposo na wofi wakuti ungayowoyeka chara. Mwachikurumizga, cheruzgo cha Chiuta chizamulondezgananga—moto na maji ghakututuka na chindindindi cha charu, pamoza na nkhondo na kuthiskika kwa ndopa.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Ah, kuti vanhu vaiziva nguva yokushanyirwa kwavo! Kune vazhinji vasati vanzwa chokwadi chinoedza chenguva ino. Kune vazhinji vari kurwirwa neMweya waMwari. Nguva yemitongo yaMwari inoparadza ndiyo nguva yetsitsi kune avo vasina kuwana mukana wokudzidza kuti chokwadi chii. Ishe vachavatarira nounyoro. Mwoyo wavo wetsitsi unobatwa; ruoko rwavo ruchiri rwakatambanudzwa kuti ruponese, asi mukova wakavharirwa avo vakanga vasingadi kupinda.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “රයාගේ දිගු ඉවසීම තුළ දෙවියන්වහන්සේගේ කරුණාව ප්‍රකාශ වේ. උන්වහන්සේ සිය විනිශ්චයන් අත්හිටුවා තබමින්, අනතුරු ඇඟවීමේ පණිවුඩය සියල්ලන් වෙත ප්‍රකාශ කරනු ලබන තුරු බලා සිටිති. අහෝ, අපගේ ජනතාව ලෝකයට අවසාන කරුණාවේ පණිවුඩය දීමට තමන් මත පවතින වගකීම යථා පරිදි දැනගන්නා නම්, කොපමණ අතිවිශිෂ්ට කාර්යයක් සිදු වන්නේ ද!” Testimonies, volume 9, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Mu ndima yapitayo anasonyeza kuti, “nthawi ya maweruzo owononga a Mulungu ndi nthawi ya chifundo kwa iwo amene sanakhale nawo mwayi wophunzira chimene chiri choonadi.” Mu ndima yotsatira akunena za nthawi imeneyo monga “nthawi ya masautso.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Ndzi vone leswaku Savata yo kwetsima i, naswona yi ta tshama yi ri, rirhangu leri hambanisaka exikarhi ka Israele wa ntiyiso wa Xikwembu ni lava nga pfumeriki; naswona leswaku Savata hi wona mhakanyana leyikulu, yo hlanganisa timbilu ta vakwetsimi va Xikwembu lava rhandzekaka, lava rindzeleke. Kutani loko un’wana a pfumerile, a hlayisa Savata, a amukela ni nkateko lowu fambisanaka na wona, kutani endzhaku a wu tshika, a tlula nawu lowo kwetsima, a ta tisivelela tinyangwa ta Muti wo Kwetsima, hilaha swi tiyeke hakona leswaku ku ni Xikwembu lexi fumaka etilweni ehenhla. Ndzi vone leswaku Xikwembu a xi ri ni vana, lava nga voniki ni ku hlayisa Savata. A va nga kalanga va ala ku vonakala loku nga eka wona. Kutani eku sunguleni ka nkarhi wa maxangu, hi tale Moya lowo Kwetsima loko hi huma hi ya twarisa Savata hi ku helela ngopfu. Leswi swi hlundzukise kereke, ni Vaadiventi lava nga va vito ntsena, hikuva a va swi koti ku kaneta ntiyiso wa Savata. Kutani hi nkarhi wolowo, hinkwavo lava hlawuriweke va Xikwembu va swi vonile erivaleni leswaku a hi ri ni ntiyiso, kutani va huma va ta tiyisela ku xanisiwa swin’we na hina.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

Kunyange zvazvo chakagadziridzwa zvishoma, chikamu chimwe chetecho chichangobva kutaurwa chinowanikwawo mubhuku rinonzi Early Writings. Mubhuku iroro anosanganisiramo tsananguro pamusoro pemashoko ake pamusoro pe“nguva yokutambudzika.” A Word to the Little Flock ndicho chakanga chiri chinyorwa chokutanga chakabudiswa neMillerites vakatendeka vakanga vaodzwa mwoyo mushure meKusuwa Kukuru kwa22 Gumiguru 1844, uye makumi amakore gare gare, apo vapepeti vakashandisa zvikamu zvebhukwana iroro kuti vazviise mubhuku rinonzi Early Writings, vakajekesa kuti “nguva yokutambudzika” yaitaurwa yaisava maronda manomwe okupedzisira, nokuti kana maronda manomwe okupedzisira achidururwa, hapana nyasha dzinenge dzakasanganiswa nokutongwa.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Peji 33 panopiwa zvinotevera: ‘Ndakaona kuti Sabata dzvene ndiro, uye richaramba riri, rusvingo runoparadzanisa pakati peIsraeri yechokwadi yaMwari nevasingatendi; uye kuti Sabata ndiro nyaya huru inobatanidza mwoyo yevatsvene vaMwari vanodiwa, vakamirira. Ndakaona kuti Mwari ane vana vasingaoni uye vasingachengeti Sabata. Havana kuramba chiedza pamusoro paro. Uye pakutanga kwenguva yokutambudzika, takazadzwa noMweya Mutsvene patakabuda tikanoparidza Sabata zvizere zvikuru.’

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Maono haya yalitolewa mwaka 1847 wakati ndugu wa Waadventista waliokuwa wakiishika Sabato walikuwa wachache sana, na miongoni mwao ni wachache tu waliodhani kwamba kuishika huko kulikuwa na umuhimu wa kutosha kuvuta mstari wa utengano kati ya watu wa Mungu na wasioamini. Sasa utimilifu wa maono hayo unaanza kuonekana. ‘Mwanzo wa wakati ule wa taabu,’ unaotajwa hapa, haurejelei wakati ambapo mapigo yataanza kumwagwa, bali kwa kipindi kifupi kabla hayajamwagwa, wakati Kristo yumo patakatifuni. Wakati huo, huku kazi ya wokovu ikielekea kufungwa, taabu itakuwa ikiujia ulimwengu, na mataifa yatakasirika, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya masika,’ au uburudisho utokao mbele za Bwana, itakuja, ili kuipa nguvu sauti kuu ya malaika wa tatu, na kuwaandaa watakatifu kusimama imara katika kipindi ambacho mapigo saba ya mwisho yatakapomwagwa.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

Pamutemo weSvondo muUnited States kutsauka kworudzi kuchateverwa nokuparara kworudzi. Pamutemo iwoyo weSvondo, Adventism muUnited States ichakamurwa kuva mapoka maviri; rimwe richagamuchira mucherechedzo wechikara, rimwe richagamuchira chisimbiso chaMwari. Kuparara kworudzi kweUnited States kunomiririrwa nematambudziko matatu okutanga eIjipiti. Kutonga ikoko kunopfuurira kusvikira pakupera kwenguva yomuedzo wavanhu; ipapo matambudziko manomwe okupedzisira, asina kusanganiswa netsitsi, anodururwa.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Pengiat kuring lain utamana ngeunaan sajarah nubuat Mesir, tapi leuwih kana kanyataan yén Ellen White ngaidentipikasi Mesir minangka lambang bangsa anu maksa sakuliah dunya pikeun nampa tanda sato galak; sabab ku ngalakukeun kitu, manéhna ngagunakeun awal pikeun ngajelaskeun ahir, anu mangrupakeun ciri khas kenabian Yesus salaku Alfa jeung Omega. Dina carita Pangaluaran, waktu Gusti keur ngadamel perjangjian jeung Israil baheula, Anjeunna ngenalkeun diri-Na ku hiji ngaran anyar.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> Bwana akati kuna Mozisi, Zvino uchazoona zvandichaita kuna Faro; nokuti achavaregedza vachienda noruoko rune simba, uye noruoko rune simba achavadzinga vabude munyika yake.

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> UNkulunkulu wakhuluma kuMosi, wathi kuye: NginguJehova. Ngabonakala ku-Abrahama, naku-Isaka, nakuJakobe, ngegama elithi Nkulunkulu uSomandla; kodwa ngegama lami elithi JEHOVA angazange ngaziwe kubo.

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Uye ndakasimbisawo sungano yangu navo, kuti ndivape nyika yeKenani, nyika yokufambira kwavo kwavakanga vari vatorwa mairi. Uye ndanzwawo kugomera kwavana vaIsraeri, vavanochengeta vaEgipita muuranda; uye ndarangarira sungano yangu. Naizvozvo uti kuvana vaIsraeri, Ndini Jehovha, uye ndichakubudisai pasi pemitoro yavaEgipita, uye ndichakusununurai pauranda hwavo, uye ndichakudzikunurai noruoko rwakatambanudzwa, uye nokutonga kukuru. Uye ndichakutorai kwandiri kuti muve vanhu, uye ndichava Mwari wenyu; uye muchaziva kuti ndini Jehovha Mwari wenyu, anokubudisai pasi pemitoro yavaEgipita. Uye ndichakuuyisai kunyika yandakapika kuti ndichaipa kuna Abrahama, kuna Isaka, nokuna Jakobho; uye ndichakupai iyo kuti ive nhaka yenyu: Ndini Jehovha.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Mose akataura saizvozvo kuvana vaIsraeri; asi havana kuteerera Mose nokuda kwokurwadziwa kwomweya, uye nokuda kwousungwa hwakaomarara. Ekisodho 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Apa Ishe pano ari kuzivisa Moses semumiriri wesungano Yake, sezvakanga zvakaita Jakobho, Isaka, naAbrahama. Kusvikira panguva yenhoroondo yaMoses, zita rokuti JEHOVAH rakanga risingazivikanwi kuna Abrahama navazukuru vake, uye munhoroondo yokuvandudzwa kwesungano yaAbrahama, panguva iyo vaHebheru vaifanira kununurwa kubva muuranda hweIjipiti, Ishe vanopa chizaruro chitsva chehunhu hwavo, nokuti zita rinomiririra hunhu muchiporofita. Pakapinda Abramu musungano naIshe, Ishe vakachinja zita rake rikava Abrahama. Pakutanga kwechiporofita cheuranda hweIjipiti, mumiriri womunhu wesungano akachinjwa zita rake, uye pakuguma kwechiporofita ichocho Mwari vakazivisa zita idzva pamusoro pavo pachavo.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

I-Abhrama wangena esivumelwaneni esahlukweni seshumi nesihlanu, futhi lapho kwabekwa phambili isiprofetho sobugqila baseGibhithe seminyaka engamakhulu amane. Esahlukweni seshumi nesikhombisa u-Abhrama wanikwa umkhuba wokwaluswa, futhi kwaguqulwa amagama akhe noSara.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Miaka mia nne baadaye, Musa aliinuliwa ili kuitimiza unabii wa miaka mia nne wa Ibrahimu. Ibrahimu, Isaka, Yakobo na Musa wote wanawawakilisha wale mia moja arobaini na nne elfu wanaoingia katika agano na Bwana katika siku za mwisho.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Mu matsiku otsiriza a mbiri ya dziko lino lapansi, pangano la Mulungu ndi anthu ake osunga malamulo ake liyenera kukonzedwanso.” Review and Herald, February 26, 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Kupatsanurwa kwevachengeti veSabata vanogamuchira chiratidzo chechikara kubva kuvachengeti veSabata vanogamuchira chisimbiso chaMwari kunoitika panguva yomutemo weSvondo. Kupatsanurwa uku kunomiririrwa mumufananidzo wemhandara gumi.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Mufananidzo wevasikana gumi waMateo 25 unoratidzwawo chiitiko chevanhu veAdventist.” The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, va ntlhanu lava a va tlharihile, kasi va ntlhanu a va ri swihunguki. Xifaniso lexi xi hetisekile naswona xi ta hetiseka hi ku landza rito rin’wana ni rin’wana, hikuva xi tirha hi ndlela yo hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” Review and Herald, August 19, 1890.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

Mufananidzo uyu wakazadzikiswa musi wa22 Gumiguru 1844 apo mhandara dzakachenjera nedzakapusa dzenhoroondo yeMillerite dzakaparadzaniswa. Kutanga kweAdventism kunomiririra kuguma kweAdventism, uye kuparadzaniswa kumagumo ndiko kuzadzikiswa kwemufananidzo wemhandara gumi, uye kuparadzaniswa ikoko kumagumo kunokonzerwa nemutemo weSvondo.

> “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 mushure mekutongwa hakuzovi nenguva yokuedzwa. Basa revhangeri parinongopedzwa, pakarepo panotevera kuparadzaniswa pakati pevakanaka nevakaipa, uye mugumo weboka rimwe nerimwe unosimbiswa nokusingaperi.” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Mufananidzo wevasikana gumi unoratidza kuti vasikana vakachenjera vechiAdventist ndivo vanogamuchira chisimbiso chaMwari, uye vasikana mapenzi vechiAdventist ndivo vanogamuchira mucherechedzo wechikara panguva yomutemo weSvondo muUnited States. Vasikana mapenzi vanomirirwawo sevaRaodhikia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “හිතක්කාර කන්‍යායන් විසින් නිරූපිත සභාවේ තත්වය, ලාඕදිකීය තත්වය ලෙසද සඳහන් කරනු ලැබේ.” Review and Herald, August 19, 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

Mumazuva okupedzisira, apo Mwari anovandudza sungano Yake nevanhu Vake vanochengeta mirayiro Yake, Mwari acharatidza zita idzva Rake sezvaakaita paakavandudza sungano panguva yaMozisi. Mamiriro emhandara dzakapusa ndeokuti hadzina mafuta, uye mamiriro evaRaodhikia ndeokuti mapofu zvikuru zvokusagona kuona kuti havana mafuta. Zviri pachena kuti kana mhandara dzakapusa dziri vaRaodhikia, ipapo mhandara dzakangwara ndedzeFiradherufia.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

> Uye kumutumwa wekereke iri muFiraderufia nyora kuti: Zvinhu izvi ndizvo zvinoreva iye mutsvene, iye wezvokwadi, iye ane kiyi yaDhavhidhi, iye anozarura, uye hakuna munhu angavhara; uye anovhara, uye hakuna munhu angazarura; Ndinoziva mabasa ako: tarira, ndaisa pamberi pako musuwo wakazaruka, uye hakuna munhu angauvhara: nokuti une simba duku, uye wakachengeta shoko rangu, uye hauna kuramba zita rangu.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

> Tarisa, ndichaita kuti avo vesinagoge raSatani, vanoti ivo vaJudha, asi vasiri ivo, asi vanoreva nhema; tarisa, ndichaita kuti vauye vazokupfugamira pamberi petsoka dzako, uye vazive kuti ndakakuda. Nokuti wakachengeta shoko rokutsungirira kwangu, neniwo ndichakuchengeta kubva panguva yokuedzwa, ichauya pamusoro penyika yose, kuti iedze avo vagere panyika.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

> Tarirai, ndinouya nokukurumidza; bata zvakasimba zvaunazvo, kuti kusava nomunhu anokutorera korona yako. Uyo anokunda ndichamuita mbiru mutemberi yaMwari wangu, uye haachazombobudi kunze; uye ndichanyora pamusoro pake zita raMwari wangu, nezita reguta raMwari wangu, iro Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu; uye ndichanyora pamusoro pake zita rangu idzva. Uyo ane nzeve, ngaanzwe zvinorehwa noMweya kumakereke. Zvakazarurwa 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

VaFiladelfiya vanomiririra vane zana namakumi mana nezvina zvuru, uye vanovimbiswa kuti Mwari achanyora zita Rake idzva pamusoro pavo. Apo Ishe vanopinda musungano neavo vane zana namakumi mana nezvina zvuru, Vachazivisa zita Ravo idzva. Abhurahama akaudzwa naIshe kuti Ndiye Mwari Wamasimba Ose.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Zvino Abramu akati ava namakore makumi mapfumbamwe namapfumbamwe, Jehovha akazviratidza kuna Abramu, akati kwaari, Ndini Mwari Wamasimba Ose; famba pamberi pangu, uve wakakwana. Uye ndichaita sungano yangu pakati pangu newe, uye ndichakuwanza zvikuru kwazvo. Abramu akawira pasi nechiso chake; Mwari akataura naye, achiti, Kana ndiri ini, tarira, sungano yangu iri newe, uye uchava baba vamarudzi mazhinji. Uyezve zita rako harichazonzi Abramu, asi zita rako richanzi Abrahama; nokuti ndakakuita baba vamarudzi mazhinji. Genesisi 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Xana Yehovha a sungula ku endla ntwanano ni tiko leri hlawuriweke enkarhini wa Abrahama, U tivonakalisile tanihi Xikwembu xa Matimba Hinkwawo. Loko a ya emahlweni ni vuxaka byakwe bya ntwanano enkarhini wa Muxe, ro sungula U tivonakalisile tanihi YEHOVHA. Loko Yesu a ta tiyisekisa ntwanano ni lavo tala hi vhiki rin’we, U tivisile vito lerintshwa ra Xikwembu leri a ri boxiwe kan’we ntsena eTestamenteni ra Khale, naswona sweswo a swi endliwile hi Mubabilona.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Ipapo Mambo Nebhukadhinezari akashamiswa kwazvo, akasimuka nokukurumidza, akataura akati kuvakuru vake vamazano: Ko hatina kukanda varume vatatu vakasungwa pakati pomoto here? Vakapindura vakati kuna mambo: Zvirokwazvo, imi mambo. Akapindura akati: Tarirai, ndinoona varume vana vakasununguka, vachifamba pakati pomoto, uye havana chavakuvadzwa nacho; uye chimiro chechina chakafanana noMwanakomana waMwari. Danieri 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Zviri nyore kwazvo kuratidza kuti chitsauko chechitatu chaDanieri chiri kuzivisa mutemo weSvondo muUnited States. Muna Danieri 3 Shadraki, Meshaki naAbhedhinego vanomirira zviuru zana nemakumi mana nezvina. Zviuru zana nemakumi mana nezvina ndivo vanovandudza sungano kekupedzisira. Muna Danieri 3 tinoona mufananidzo wechiporofita wemutemo weSvondo nenhoroondo yemvura yokupedzisira. Kristu akanga aripo uye achavapo mumoto yokutambudzwa pamwe chete navatendi vake vatatu vakakodzera, zvisingomiriri zviuru zana nemakumi mana nezvina chete, asiwo mashoko engirozi nhatu. Mumoto, unomirira dambudziko remutemo weSvondo, Anozivikanwa nerimwe remazita Ake, uye izita rakanga risingazopinzwi munhoroondo kusvikira Kristu auya seMwanakomana waMwari. Mumufananidzo wechitsauko chechitatu tinoona avo vanovandudza sungano pakuguma kwenyika vachibatana naKristu panguva yedambudziko rokupedzisira, uye Aive nezita rakanga risingazivikanwi nomunhu upi zvake.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Kusati ndatsauka zvikuru kubva pakufungisisa kwedu pamusoro porusununguko rweEgipita ruchimirira mutemo weSvondo muUnited States, tinofanira kuzviyeuchidza kuti denda rokutanga rematenda gumi risati ratanga muEgipita, kwakanga kune mheremhere chaiyo pamusoro peSabata.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Zvino Faro akati, Tarirai, vanhu venyika zvino vava vazhinji, uye imi munovazorodza pamitoro yavo. Zvino Faro akaraira nomusi iwoyo vatariri vebasa vavanhu navakuru vavo, achiti, Hamuchazopizve vanhu uswa hwokugadzira zvidhina, sezvamakamboita; ngavaende vanozvitsvakira uswa pachavo. Uye chiverengero chezvidhina zvavaiita pakutanga, munofanira kuvamanikidza nacho; hamufaniri kuchideredza napaduku pose; nokuti vane usimbe; naizvozvo vanochema vachiti, Ngatiende tinobayira kuna Mwari wedu. Basa ngariwedzerwe pamusoro pavarume ava, kuti vabate naro; uye varege kuteerera mashoko asina maturo. Zvino vatariri vebasa vavanhu navakuru vavo vakabuda, vakataura kuvanhu vachiti, Faro anoreva achiti, Handichakupizve uswa. Endai, muzvitsvakire uswa kwamunogona kuhuwana; asi hapana kana chiduku chebasa renyu chichaderedzwa. Naizvozvo vanhu vakapararira munyika yose yeIjipiti kundounganidza hundi panzvimbo pouswa. Vatariri vebasa vakavakurudzira vachiti, Pedzisai mabasa enyu, migove yenyu yezuva nezuva, sezvazvaiitwa pakanga pane uswa. Zvino vakuru vavana vaIsraeri, vakanga vaiswa pamusoro pavo navatariri vaFaro, vakarohwa, vakabvunzwa vachinzi, Makaregereiko kupedzisa mugove wenyu wokugadzira zvidhina zvose nezuro nanhasi, sezvamakamboita? Ipapo vakuru vavana vaIsraeri vakauya vakachemera kuna Faro vachiti, Munoitireiko varanda venyu seizvi? Varanda venyu havapiwi uswa, asi vanoti kwatiri, Gadzirai zvidhina; uye, tarirai, varanda venyu vanorohwa; asi mhaka iri kuvanhu venyu vamene. Asi iye akati, Mune usimbe, mune usimbe; naizvozvo munoti, Ngatiende tinobayira kuna Jehovha. Naizvozvo endai zvino, mubate basa; nokuti hamungapiwi uswa, asi muchafanira kuunza chiverengero chezvidhina. Vakuru vavana vaIsraeri vakaona kuti vaiva pakutambudzika, shure kwokunge zvataurwa zvichinzi, Hamufaniri kuderedza kana chiduku pazvidhina zvenyu pamugove wenyu wezuva nezuva. Ekisodho 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Sunday law isati rasati ratangira gukurikizwa, hazabaho ukwiyongera kw’imvururu no kurwanywa kw’abakomeza Isabato y’umunsi wa karindwi, nk’uko byagenze mbere y’ibyago bya Egiputa. Mose ni we Abanyegiputa n’Abaheburayo bose babonaga ko ari we uteza ibyo bibazo byose, nk’uko Ahabu na we yashinje Eliya.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Zvino zvakaitika kuti Ahabhu paakaona Erija, Ahabhu akati kwaari, Ndiwe here unotambudza Israeri? Iye akapindura akati, Handina kutambudza Israeri; asi ndiwe, neimba yababa vako, nokuti makasiya mirayiro yaJehovha, uye iwe wakatevera vaBhaari. 1 Madzimambo 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Nyaya ya Mose inafananidzira nhoroondo yomutemo weSvondo, uye nyaya yaEriya inofananidzirawo nhoroondo yomutemo weSvondo. Pamwe chete, kana vari voga, Mose naEriya zviratidzo. PaKushanduka kwechimiro kwaKristu, pamwe chete vakamirira vane zviuru zana namakumi mana nezvina vasingafi pamwe navanofa vari muna Ishe. Mose akamutswa kuvakafa, Eriya haana kumbofa. Ivo zvakare ndivo vaprofita vaviri vari vanotambudza vanhu muna Zvakazarurwa 11. Chokwadi chakawanda chinomiririrwa naMose naEriya sezviratidzo, uye tinovimba kuzobata nezvacho gare gare.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Tarirai, ndichatuma kwamuri Eria muporofita, zuva guru nerinotyisa raJehovha risati rasvika; uye iye achadzorera mwoyo yamadzibaba kuvana vawo, nemwoyo yavana kumadzibaba avo, kuti ndirege kuuya ndikarova nyika nokutukwa. Maraki 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Asati kuvharwa kwenguva yokuedzwa kwavanhu, “Eria muprofita” anofanira kuzoonekwa ane shoko rinokosha rinotendeudzira “mwoyo yamadzibaba kuvana, nemwoyo yevana kumadzibaba avo.” Vose vaporofita vanopupura pamusoro pokuguma kwenyika, uye vose vanowirirana pakati pavo.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> නබිවරුන්ගේ ආත්මද නබිවරුන්ටම යටත්ව තිබේ. මක්නිසාද දෙවියන් වහන්සේ අවුල්කාරකමේ කර්තෘ නොව, ශාන්තියේ කර්තෘය; එසේම එය ශුද්ධවන්තයන්ගේ සියලු සභාවලද පවතී. 1 කොරින්ති 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Ujumbe wa Eliya unafika muda mfupi kabla ya siku kuu na ya kuogofya ya Bwana; kwa hiyo, huo ndio ule ujumbe maalumu uleule katika kitabu cha Ufunuo unaowakilishwa kuwa “Ufunuo wa Yesu Kristo.” Wakati “wakati umekaribia,” ujumbe maalumu wa Eliya huwaonyesha “watumishi” wa Mungu mambo “ambayo hayana budi kuwako upesi.”

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Chakuvonurwa kwaYesu Kristu, kwaakapihwa naMwari, kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika; uye akatuma mutumwa wake akazvizivisa nezviratidzo kumuranda wake Johane; iye wakapupura shoko raMwari, neuchapupu hwaJesu Kristu, nezvezvose zvaakaona. Wakaropafadzwa uyo anoverenga, navanonzwa mashoko ouporofita uhwu, nokuchengeta zvinhu zvakanyorwa imomo; nokuti nguva yava pedyo. Zvakazarurwa 1:1–3.

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Tazama kwamba Malaki anapotumia Eliya kama ishara, anajumuisha rejea ya moja kwa moja kwa kushika amri.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.

> Rangarirai murayiro waMozisi muranda wangu, wandakamuudza paHorebhi nokuda kwaIsraeri yose, pamwe chete nezvirevo nemitongo. Tarirai, ndichakutumirai Eria muprofita, zuva guru rinotyisa raJehovha risati rasvika; uye iye achadzorera mwoyo yamadzibaba kuvana, nomwoyo yavana kumadzibaba avo, kuti ndirege kuuya ndikorova nyika nokutukwa. Maraki 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Aya matatu haya ndiyo ya mwisho katika Agano la Kale, nayo yana ahadi ya mwisho ya Agano la Kale pamoja na msisitizo wa kuzishika Amri Kumi. Katika kitabu cha Ufunuo kuna “heri” saba, na ya mwisho ni heri juu ya wale wazishikao Amri Kumi.

> I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

> Ndzi Alpha na Omega, masungulo ni makumu, wo sungula ni wo hetelela. Va katekile lava endlaka milawu yakwe, leswaku va ta va ni mfanelo eka murhi wa vutomi, ni leswaku va ta nghena emutini hi tinyangwa. Nhlavutelo 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Icîsegeranyo cya nyuma cyo mu Isezerano rya Kera kitumenyesha ngo “Mwibuke” amategeko cumi, ariko mu kubikora gishyira umurongo ku itegeko rimwe ririmo itegeko ryo “kwibuka.”

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Yeuka zuva reSabata, kuti urichengete rive dzvene. Mazuva matanhatu uchashanda, uye uite basa rako rose; asi zuva rechinomwe iSabata raJehovha Mwari wako; mariri usaita basa ripi neripi, iwe, kana mwanakomana wako, kana mwanasikana wako, muranda wako, kana murandakadzi wako, kana zvipfuwo zvako, kana mutorwa wako ari mukati memasuo ako; nokuti namazuva matanhatu Jehovha akaita denga nenyika, negungwa, nezvose zviri mazviri, akazorora nezuva rechinomwe; naizvozvo Jehovha akaropafadza zuva reSabata, akariita dzvene. Eksodho 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Chipikirwa chekupedzisira chiri muTestamende Yekare neItsva chinosimbisa mirayiro yaMwari, zvikuru chichitarisa paSabata yezuva rechinomwe. Maraki anoti “rangarirai,” uye Johane anotizivisa kuti makaropafadzwa kana muchiita saizvozvo. Sabata yezuva rechinomwe inorangaridza kusika kwaMwari nesimba rake rokusika. Sabatawo rinovawo pfungwa huru yokukakavadzana mumazuva okupedzisira enhoroondo yenyika. Johane paanonyora nezve “ropafadzo” iri pamusoro paavo vanoita mirayiro yake, anenge achingonyora izvo zvakaziviswa naJesu, Arfa naOmega, mavambo nemagumo, wokutanga nowokupedzisira. Naizvozvo, chipikirwa chokupedzisira cheTestamende Itsva chine chekuita neSabata yezuva rechinomwe uyewo neunhu hwaMwari hunozivisa magumo kubudikidza namavambo.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Chokwadi chokutanga chinotaurwa muna Genesisi, rinoreva kutanga, chinoratidza Musiki, zvisikwa, uye kusimbisa kwakatsaurirwa paSabata. Kana zvatorwa pamwe chete, mutsara pamusoro pomutsara, kutanga kweTestamende Yekare pamwe chete nokuguma kweTestamende Yekare neItsva zvinotsinhira Mwari saMusiki, Mirayiro Gumi, murayiro weSabata, uye kuti Jesu ndiye mavambo nemagumo.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Muporofita Erija anoshandiswa naMaraki sechiratidzo muchipikirwa chokupedzisira cheTestamende Yekare, uye ndiye akanga ari muporofita akasangana nokupikisa Jezeberi naAhabhu. Bhuku raZvakazarurwa rinoshandisa Jezeberi sechiratidzo choupapa uye madzimambo gumi sechiratidzo cheSangano Romubatanidzwa Wenyika Dzose. Kusangana kwaErija naAhabhu naJezeberi mukupikisa kunomirira kusangana nokupikisa kunoitwa nevane zviuru zana namakumi mana nezvina neSangano Romubatanidzwa Wenyika Dzose, richipiwa simba neUnited States uye richitungamirirwa noupapa. Sa mambo wamarudzi gumi okumadokero eIsraeri, Ahabhu aimiririra simba rinotonga pamusoro pamarudzi gumi, nokudaro achifananidzira United States (Ahabhu) ichipa simba kuSangano Romubatanidzwa Wenyika Dzose (marudzi gumi kana madzimambo gumi muna Zvakazarurwa 17) kuti riite kutambudza vanochengeta Sabata nokuda kwouPapa (Jezeberi). Kana Maraki achishandisa Erija kumirira shoko rinouya pamberi pezuva guru rinotyisa raJehovha, Erija anomirira avo vanotambudzwa neRoma yemazuva ano (shato, chikara, nomuporofita wenhema) sezvaakatambudzwa naJezeberi kwamakore matatu nehafu. Kusimbisa Sabata nokushandisa shoko rokuti “rangarirai” muna Maraki 4:4 kunowedzera dambudziko romutemo weSvondo muchimiro chechiporofita chinoratidzwa naMaraki.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

Zvimwe zvakawanda zvinoda kuwedzerwa pakufungisisa chokwadi chinobudiswa nokufananidza kutanga kweTestamende Yekare nemagumo eTestamende Yekare, uyezve nokufananidza kutanga kweBhaibheri nemagumo eBhaibheri. Mubhuku raGenesi tinoona Musiki, chisiko, uye Sabata rinorangarira chisiko. Mubhuku raMaraki tinoona murayiro weSabata uchiratidzwa senyaya yedambudziko guru rinotungamirira pakuvharwa kwenguva yokuedzwa kwavanhu uye pamatambudziko manomwe okupedzisira, kana kuti, sezvinorehwa naMaraki, “zuva guru rinotyisa raJehovha.” Eria anomirira vanhu vaMwari vanoparidza shoko rengirozi yechitatu kunyika iri kufa.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “අද, එලියාගේත් යොහන් බප්තිස්තගේත් ආත්මය හා බලයෙන්, දෙවියන් විසින් පත්කරනු ලැබූ දූතයන්, විනිශ්චයට නියමිත ලෝකයක අවධානය, කරුණාවේ කාලය අවසන් වන අන්තිම පැයයන්ට හා රජවරුන්ගේ රජයාද ස්වාමිවරුන්ගේ ස්වාමියාද වූ ක්‍රිස්තුස් යේසුස්ගේ ප්‍රකාශවීමට සම්බන්ධව ඉක්මනින් සිදුවීමට යන ගැඹුරු ගරුභාවයෙන් යුතු සිදුවීම් වෙත යොමු කරමින් සිටිති.” Prophets and Kings, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Kutanga kweBhaibheri, kunovawo kutanga kweTestamende Yekare, kunoratidza nyaya imwe cheteyo sezvinoita magumo eTestamende dzose dziri mbiri; asi kutanga nokuguma kumwe nokumwe kune chokwadi chako kwacho chekukurudzira nokuwedzera kushoko racho. Muna Genesi kusimbiswa kuri pamabasa aMwari; muna Maraki kusimbiswa kuri pashoko rinoyambira pamusoro pedambudziko riri kuuya. Magumo eZvakazarurwa anoratidza Arifa naOmega. Mubhuku rokutanga reTestamende Itsva, tinoverenga zvinotevera.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham.

> Bhuku ya murudzi wa Yesu Kristu, mwana wa Davhida, mwana wa Abhurahama.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Abrahama akabereka Isaka; Isaka akabereka Jakobo; Jakobo akabereka Judha nehama dzake; Judha akabereka Faresi naZara naTamari; Faresi akabereka Esromu; Esromu akabereka Aramu; Aramu akabereka Aminadhabhu; Aminadhabhu akabereka Naasoni; Naasoni akabereka Sarimoni; Sarimoni akabereka Bhoazi naRahabhi; Bhoazi akabereka Obhedhi naRute; Obhedhi akabereka Jese; Jese akabereka Dhavhidhi mambo; Dhavhidhi mambo akabereka Soromoni kumukadzi wakange ari mukadzi waUriya; Soromoni akabereka Rehobhoamu; Rehobhoamu akabereka Abhiya; Abhiya akabereka Asa; Asa akabereka Jehoshafati; Jehoshafati akabereka Joramu; Joramu akabereka Uziya; Uziya akabereka Jothamu; Jothamu akabereka Ahazi; Ahazi akabereka Hezekiya; Hezekiya akabereka Manase; Manase akabereka Amoni; Amoni akabereka Josiya; Josiya akabereka Jekoniya nehama dzake, panguva yokutapirwa kwavo kuBhabhironi; zvino mushure mokutapirwa kwavo kuBhabhironi, Jekoniya akabereka Saratieri; Saratieri akabereka Zerubhabheri; Zerubhabheri akabereka Abhiudhi; Abhiudhi akabereka Eriakimu; Eriakimu akabereka Azori; Azori akabereka Zadhoki; Zadhoki akabereka Akimu; Akimu akabereka Eriudhi; Eriudhi akabereka Ereazari; Ereazari akabereka Matani; Matani akabereka Jakobo; Jakobo akabereka Josefa, murume waMaria, uyo akaberekwa naye Jesu, anonzi Kristu.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Saka, mibadwo yose kuva kuri Aburahamu kugera kuri Dawidi ni cumi na kane; kandi kuva kuri Dawidi kugeza igihe bajyanywaga i Babuloni ari imbohe ni cumi na kane; kandi kuva igihe bajyanywaga i Babuloni ari imbohe kugeza kuri Kristo ni cumi na kane.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Zvino kuberekwa kwaJesu Kristu kwakanga kwakadai: Maria mai vake paakanga avimbiswa kuroorwa naJosefa, vasati vagara pamwe chete, akaonekwa ava nepamuviri neMweya Mutsvene. Ipapo Josefa murume wake, zvaakanga ari munhu akarurama uye asingadi kumushamisa pachena, akaronga kumuramba muchivande. Asi achiri kufungisisa pamusoro pezvinhu izvi, tarira, mutumwa waShe akazviratidza kwaari muhope, achiti: Josefa, mwanakomana waDhavhidhi, usatya kutora Maria mukadzi wako; nokuti icho chakaitwa pamuviri maari ndecheMweya Mutsvene.

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> Uye achabereka mwanakomana, ugomutumidza zita rinonzi JESU; nokuti ndiye achaponesa vanhu vake kuzvivi zvavo. Zvino izvi zvose zvakaitika kuti zvizadziswe zvakanga zvataurwa naShe kubudikidza nomuporofita, achiti, Tarirai, mhandara ichava nemimba, igozvara mwanakomana, uye vachamutumidza zita rinonzi Emanueri, kana richidudzirwa richinzi, Mwari anesu. Ipapo Josefa, amuka pahope, akaita sezvaakanga arayirwa nengirozi yaShe, akatora mudzimai wake. Asi haana kumuziva kusvikira abereka mwanakomana wake wedangwe; akamutumidza zita rinonzi JESU. Mateu 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Kutanga kweTestamende Itsva kunowirirana nekutanga nekuguma kweTestamende Yekare pamwe nekuguma kweTestamende Itsva, nokuti kunosimbisa simba raMwari rokusika; nokuti simba rakashandiswa naKristu pakusika zvinhu zvose mumazuva matanhatu ndiro simba rimwe chetero raanoshandisa “kuponesa vanhu vake kuzvivi zvavo.” Shoko rokuti Emanueri, sezvinotaurwa nendima iyi zvichibva muzvinyorwa zvaIsaya, rinoreva kuti “Mwari anesu.” Anogara mukati mevanhu vake nokubatanidza humwari hwake nounhu hwedu, uye uku ndiko kubatana kwaakaita paakaitwa munyama muna Maria.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Hakuna chochote pungufu ya utiifu mkamilifu kinachoweza kufikia kiwango cha matakwa ya Mungu. Hakuyaacha matakwa Yake bila kufafanuliwa. Hajaagiza jambo lolote lisilo la lazima ili kumleta mwanadamu katika upatano na Yeye. Tunapaswa kuwaelekeza wenye dhambi kwenye kielelezo Chake cha tabia na kuwaongoza kwa Kristo, ambaye kwa neema Yake pekee ndiko kielelezo hiki kinaweza kufikiwa.

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> “Muponesi akatakura ubufokoli bw’abantu kandi abaho ubuzima butagira icyaha, kugira ngo abantu batagira ubwoba ko, kubera intege nke za kamere ya kimuntu, batashobora kunesha. Kristo yaje kugira ngo aduhindure ‘abafatanyabikorwa mu kamere y’Imana,’ kandi ubuzima bwe bwerekana ko ubumuntu, buhujwe n’ubumana, budakora icyaha.” Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

Kutanga kweTestamende Itsva kunoratidza kuti Jesu akatora sei, rinhi, uye nei hunhu hwedu hwevanhu pamusoro pake. Akaita izvi kuti aratidze kuti simba remunhu rakabatanidzwa nesimba rouMwari haritadzi. Chivi ndiko kudarika murayiro, uyo Maraki anoti tinofanira “kurangarira.” Johani anotizivisa kuti avo vanochengeta murayiro, naizvozvo avo vasingatadzi, vanogona kupinda napamasuo okudenga. Mateo anoratidza kuti mutadzi anogona kukunda chivi, sezvakakunda Kristu. Kana tiine Kristu mukati medu, (tariro yokubwinya) tine mukati medu simba rokusika rakaita chisiko chose. Mukana uyu wakapiwa nokuti Kristu akasarudza kupinda mumhuri yavanhu, uye nokusingaperi kwose kuzova kwete Mwanakomana waMwari chete asiwo Mwanakomana womunhu.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

Kune shoko rinokosha rechokwadi rakazarurirwa vanhu vaMwari kubva mubhuku raZvakazarurwa nguva pfupi isati yasvika kuguma kwenguva yokuedzwa kwavanhu. Shoko rinokosha iroro ndirowo “shoko raEria” raMaraki rinoparidzwa nguva pfupi isati yasvika “zuva rinotyisa raShe”.

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Pakutanga paTestamende dzose dziri mbiri uye pakuguma kweTestamende Itsva tinoona hunhu hwakati hwaMwari huchiziviswa pachena. Mubhuku raGenesisi Iye ndiye Musiki, uye pakuguma kwaZvakazarurwa ndiye Arufa naOmega. Pakutanga peTestamende Itsva, anova Mwanakomana womunhu. Uye pakuguma kweTestamende Yekare, tinowana musimboti unoshandiswa nomutumwa Eria kuti azadzise shoko raaizoparidza, rokushandura mwoyo yamadzibaba kuti iende kuvana, uyezve yavana kuti iende kumadzibaba.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Njira ya ulosi imene Eliya amagwiritsa ntchito pofotokoza uthenga wake wa chenjezo ndi yomweyi ndendende imene Yohane analamulidwa kugwiritsa ntchito m’buku la Chivumbulutso. Eliya “adzatembenuza mtima wa makolo ku ana, ndi mtima wa ana ku makolo awo,” ndipo Yohane anauzidwa kulemba zinthu zimene zinalipo pamenepo; ndipo pochita zimenezo, pa nthawi imodzimodziyo adzakhala akulemba zinthu zimene zidzachitike. Yohane anagwiritsidwa ntchito kusonyeza mmene mfundo ya alpha ndi omega imagwirira ntchito m’Mawu a ulosi, ndipo Eliya adzakhazikitsa uthenga wake pa mfundo yomweyi. Pamene tiyerekezera chiyambi cha Baibulo ndi chimaliziro cha Baibulo, tikuyerekezera Chakale ndi Chatsopano. Bambo ndiwo chiyambi cha mwana wake, ndipo mwana ndiye chimaliziro cha bambo ake. Anthu zikwi zana limodzi makumi anayi ndi zinayi ndiwo m’badwo womaliza wa ana a Abrahamu, ndipo mbiri imene Mulungu analowa m’pangano ndi Abrahamu imayimira mbiri ya nthawi imene Mulungu adzawanso pangano limenelo ndi anthu zikwi zana limodzi makumi anayi ndi zinayi.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Sakaizvozvo zvinobva pakutenda, kuti zvive nenyasha; kuti chipikirwa chisimbiswe kuvana vose, kwete kune avo bedzi vari vomurayiro, asiwo kune avo vari vokutenda kwaAbhurahama; iye ari baba vedu tose. VaRoma 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Mharidzo yaEriya inomiririra musimboti wearufa naomega, nokuti madzibaba ndivo arufa uye vana ndivo omega. Mharidzo yaEriya yaizodzosa mwoyo yamadzibaba kuvana. Kristu akaratidza Johani Mubhabhatidzi saEriya, uye Ellen White akaratidza William Miller saEriya pamwe chete naJohani Mubhabhatidzi. Mharidzo yavarume ava vose vaimiririra yakaratidzirwa sekudzosa mwoyo yamadzibaba kuvana, uye neimwe nzira mwoyo yevana kumadzibaba. Basa iroro rinomiririra zvinoitwa nemharidzo mukudzosera mwoyo yavanhu kuna Baba vavo vokudenga, asi zvinoreva zvinopfuura ipapo, nokuti icho chiratidzo chebasa racho. Muzviporofita zveBhaibheri, zviratidzo zvine zvazvinoreva zvinopfuura chimwe, uye zvinofanira kuzivikanwa maererano nemamiriro azvo.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> “යොහන් බව්තීස්තයා මහත් වූයේ කුමක් නිසාද? ඔහු යුදෙව් ජාතියේ ගුරුවරුන් විසින් ඉදිරිපත් කළ සම්ප්‍රදායන්ගේ මහත් ගොඩට තම සිත වසා, ඉහළින් එන ප්‍රඥාවට එය විවෘත කළේය. ඔහුගේ උපතට පෙරම ශුද්ධාත්මයාණන් යොහන් ගැන මෙසේ සාක්ෂි දුන්නේය: ‘ඔහු ස්වාමින්වහන්සේ ඉදිරියෙහි මහත් වන්නේය; ඔහු වයින් හෝ ප්‍රබල මද්‍ය කිසිවක් පානය නොකරන්නේය; ඔහු ශුද්ධාත්මයාණන්ගෙන් පිරී සිටින්නේය…. ඉශ්‍රායෙල් පුත්‍රයන්ගෙන් බොහෝ දෙනෙකු ඔහු ඔවුන්ගේ දෙවිවූ ස්වාමින්වහන්සේ වෙත හරවා දමන්නේය. ඔහු එලියාගේ ආත්මය හා බලය තුළ උන්වහන්සේට පෙර යන්නේය, පියවරුන්ගේ හදවත් දරුවන් වෙත හරවා, අකීකරු වූවන් ධර්මිෂ්ඨයන්ගේ ප්‍රඥාව වෙත හරවා, ස්වාමින්වහන්සේ සඳහා සූදානම් කළ ජනතාවක් සූදානම් කිරීමටය.’ ලූක් 1:15–17.” Counsels to Parents, Teachers and Students, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

Uthenga luhlelelwe ukuze labo abakhetha ukulalela baphendukisele izinhliziyo zabo kuYise waseZulwini, nokho umgomo oyinhloko wesiprofetho ozosetshenziswa ukudlulisa uthenga lwesixwayiso uyoba ngowokuthi uKristu ungu-Alfa no-Omega, owokuqala nowokugcina, isiqalo nesiphetho. Uthenga luka-Eliya lusekelwe ekwethulweni kweZwi likaNkulunkulu lesiprofetho ngokombono wokuthi uJesu Kristu uyiZwi likaNkulunkulu, futhi imithetho elawula iBhayibheli nayo iyizimfanelo zesimo saKhe.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> “ਮਹਾਨ ਪਰਮੇਸ਼ੁਰ ਦੀ ਵਿਵਸਥਾ ਪਰਮੇਸ਼ੁਰ ਆਪ ਵਾਂਗ ਹੀ ਪਵਿੱਤਰ ਹੈ। ਇਹ ਉਸ ਦੀ ਇੱਛਾ ਦਾ ਪ੍ਰਕਾਸ਼ਨ ਹੈ, ਉਸ ਦੇ ਚਰਿੱਤਰ ਦੀ ਪ੍ਰਤਿਲਿਪੀ ਹੈ, ਅਤੇ ਦਿਵਿਆ ਪ੍ਰੇਮ ਅਤੇ ਗਿਆਨ ਦੀ ਅਭਿਵੈਕਤੀ ਹੈ। ਸਾਰੀ ਸ੍ਰਿਸ਼ਟੀ ਦੀ ਸਮਰਸਤਾ ਇਸ ਗੱਲ ਉੱਤੇ ਨਿਰਭਰ ਕਰਦੀ ਹੈ ਕਿ ਸਭ ਜੀਵ, ਅਤੇ ਹਰ ਇਕ ਚੀਜ਼—ਚੇਤਨ ਹੋਵੇ ਜਾਂ ਅਚੇਤਨ—ਸਿਰਜਣਹਾਰ ਦੀ ਵਿਵਸਥਾ ਦੇ ਨਾਲ ਪੂਰਨ ਰੂਪ ਵਿੱਚ ਅਨੁਰੂਪ ਹੋਣ। ਪਰਮੇਸ਼ੁਰ ਨੇ ਕੇਵਲ ਜੀਵਤ ਪ੍ਰਾਣੀਆਂ ਦੇ ਪ੍ਰਬੰਧ ਲਈ ਹੀ ਨਹੀਂ, ਸਗੋਂ ਪ੍ਰਕਿਰਤੀ ਦੀਆਂ ਸਭ ਕਿਰਿਆਵਾਂ ਦੇ ਸੰਚਾਲਨ ਲਈ ਵੀ ਨਿਯਮ ਨਿਰਧਾਰਤ ਕੀਤੇ ਹਨ। ਹਰ ਚੀਜ਼ ਅਟੱਲ ਨਿਯਮਾਂ ਦੇ ਅਧੀਨ ਹੈ, ਜਿਨ੍ਹਾਂ ਦੀ ਉਲੰਘਣਾ ਨਹੀਂ ਕੀਤੀ ਜਾ ਸਕਦੀ। ਪਰੰਤੂ ਜਦੋਂ ਕਿ ਪ੍ਰਕਿਰਤੀ ਵਿੱਚ ਸਭ ਕੁਝ ਕੁਦਰਤੀ ਨਿਯਮਾਂ ਦੁਆਰਾ ਸ਼ਾਸਿਤ ਹੈ, ਧਰਤੀ ਉੱਤੇ ਵੱਸਣ ਵਾਲਿਆਂ ਵਿੱਚੋਂ ਕੇਵਲ ਮਨੁੱਖ ਹੀ ਨੈਤਿਕ ਵਿਵਸਥਾ ਦੇ ਅਧੀਨ ਹੈ। ਸ੍ਰਿਸ਼ਟੀ ਦੇ ਸ਼ਿਰੋਮਣਿ ਕਰਤੱਬ ਵਜੋਂ ਮਨੁੱਖ ਨੂੰ ਪਰਮੇਸ਼ੁਰ ਨੇ ਇਹ ਸਮਰੱਥਾ ਦਿੱਤੀ ਹੈ ਕਿ ਉਹ ਉਸ ਦੀਆਂ ਮੰਗਾਂ ਨੂੰ ਸਮਝੇ, ਉਸ ਦੀ ਵਿਵਸਥਾ ਦੀ ਧਾਰਮਿਕਤਾ ਅਤੇ ਭਲਾਈ ਨੂੰ ਗ੍ਰਹਿਣ ਕਰੇ, ਅਤੇ ਆਪਣੇ ਉੱਤੇ ਉਸ ਦੇ ਪਵਿੱਤਰ ਦਾਵਿਆਂ ਨੂੰ ਜਾਣੇ; ਅਤੇ ਮਨੁੱਖ ਤੋਂ ਅਡੋਲ ਆਗਿਆਕਾਰਿਤਾ ਦੀ ਮੰਗ ਕੀਤੀ ਜਾਂਦੀ ਹੈ।” Patriarchs and Prophets, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Zonse (ndipo izi zingaphatikizepo Baibulo, pakuti Baibulo ndi chinthu, ndipo ngati chiri chinthu, ndiye kuti chiri mbali ya zonse) ziri pansi pa malamulo okhazikika. Baibulo liri ndi malamulo kapena mfundo zokhazikika zimene zimalamulira kutanthauziridwa kwake kolondola. Limodzi mwa malamulo amenewo ndilakuti Baibulo limazindikiritsa mapeto a chinthu ndi chiyambi cha chinthucho. Yesu ndiye Mawu a Mulungu, ndipo Iye ndiye Woyamba ndi Wotsiriza, ndipo ichi ndi “lamulo lokhazikika” ndiponso chikhalidwe cha khalidwe Lake.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Sakashandisa kutangwa uku kwaEriya kuratidza kuti mavambo nemagumo eTestamende Yekare neItsva zvinowirirana. Magumo eBhaibheri, ayo ariwo magumo ebhuku raZvakazarurwa, anowiriranawo nemavambo aZvakazarurwa. Pane zvapupu zvishanu zvinopupurira chokwadi chimwe chete, zvichibva panheyo iri chimiro chehunhu hwaMwari, chokuti Shoko raMwari rinogara richiratidza magumo echinhu nemavambo echinhu ichocho. Chokwadi ichi chikamu chezvinorehwa nokuti Jesu Kristu ndiye Arufa naOmega.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> “Ku mupostora Johane ari pachitsuwa chePatimo kwakazarurirwa zviratidzo zvaiva nezvinhu zvakadzama uye zvinokatyamadza zvikuru pamusoro pezvakaitika muupenyu hwechechi. Nyaya dzaiva dzekufarirwa kukuru uye dzaiva nemukosha mukuru dzakaratidzwa kwaari muchimiro chezvifananidzo nezviratidzo, kuti vanhu vaMwari vave neruzivo rwakajeka pamusoro pengozi nehondo zviri pamberi pavo. Nhoroondo yenyika yechiKristu kusvika pakuguma kwenguva yakazarurirwa Johane. Akaona nokujeka kukuru chimiro, ngozi, hondo, uye kununurwa kwekupedzisira kwevanhu vaMwari. Anonyora shoko rokupedzisira rinofanira kuibvisa zvirimwa zvapasi kuti zvisvike pakubvawo, zvimwe somiguri yokuiswa mudura rokudenga, kana zvimwe samasumbu ehuni okukandirwa mumoto wezuva rokupedzisira.”

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> “Muchiratidzo Johane akaona miedzo yaizotsungirirwa nevanhu vaMwari nokuda kwechokwadi. Akaona kusimba kwavo kusingazununguki mukuteerera mirairo yaMwari, pamberi pemasimba anodzvinyirira aitsvaka kuvamanikidza kusateerera, uye akaona kukunda kwavo kwekupedzisira pamusoro pechikara nomufananidzo wacho.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Pasi pa mifananidzo yedhiragoni guru dzvuku, chikara chakaita sengwe, nechikara chine nyanga dzakaita sedzegwayana, hurumende dzapanyika idzo dzaizonyanya kuzvipira mukutsika-tsika mutemo waMwari nokutambudza vanhu Vake, dzakaratidzwa kuna Johane. Hondo iyi inoenderera mberi kusvikira pakuguma kwenguva. Vanhu vaMwari, vakafananidzirwa nomukadzi mutsvene navana vake, vakaratidzwa sevashoma zvikuru. Mumazuva okupedzisira pakanga pachisara bedzi vakasara vashoma. Ava ndivo vanotaurwa naJohane achiti ndivo ‘vanochengeta mirairo yaMwari, uye vane uchapupu hwaJesu Kristu.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Kuburikidza nechihedheni, uyezve kuburikidza neUpapa, Satani akashandisa simba rake kwemazana mazhinji amakore achiedza kudzima panyika zvapupu zvaMwari zvakatendeka. Vahedheni navapapa vakafambiswa nemweya mumwe chete wedhiragoni. Vakangosiyana chete pakuti Upapa, huchizviita sokunge hunoshumira Mwari, ndihwo hwakanga huri muvengi ane ngozi zvikuru uye ane utsinye hwakanyanya. Kubudikidza nechishandiso chechiRoma, Satani akatapa nyika. Kereke yaMwari yaizviti ndeyake yakakukurwa ikapinda mumitsara yokunyengera uku, uye kwemakore anopfuura chiuru vanhu vaMwari vakatambura pasi pehasha dzedhiragoni. Uye apo Upapa, hwapambwa simba rahwo, hwakamanikidzwa kurega kutambudza, Johane akaona simba idzva richimuka kuti ridzokorore inzwi redhiragoni, uye rienderere mberi nebasa rimwe chetero rine utsinye nerokumhura. Simba iri, rokupedzisira richarwa nekereke nomurayiro waMwari, rakafananidzirwa nechikara chaiva nenyanga dzakaita sedzegwayana. Zvikara zvakachitangira zvakanga zvabuda mugungwa, asi ichi chakabuda panyika, zvichimirira kumuka norugare kworudzi runofananidzirwa. ‘Nyanga mbiri dzakaita sedzegwayana’ dzinomiririra zvakanaka chimiro cheHurumende yeUnited States, sezvinoratidzwa mumisimboti yayo miviri inokosha, kureva Republicanism neProtestantism. Misimboti iyi ndiyo chakavanzika chesimba redu nokubudirira kwedu sorudzi. Avo vakatanga kuwana utiziro pamhenderekedzo dzeAmerica vakafara kuti vakanga vasvika munyika yakasununguka kubva kuzvitsigiriro zvokuzvikudza zvechiRoma nechisimba chokutongwa kwamadzimambo. Vakatsunga kugadza hurumende pamusoro penheyo huru yerusununguko rwezvematongerwo enyika norwechitendero.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> “Kodwali ko kwakali ka pensulo ya ulosi kuvumbula kusanduka mu chithunzithunzi ichi cha mtende. Chilombo chokhala ndi nyanga zonga za mwanawankhosa chiyankhula ndi mau a chinjoka, ndipo ‘chichita mphamvu zonse za chilombo choyamba pamaso pake.’ Ulosi ulengeza kuti chidzauza iwo okhala pa dziko lapansi kuti apangire chilombocho chifaniziro, ndiponso kuti ‘chimakakamiza onse, aang’ono ndi akulu, olemera ndi osauka, aufulu ndi akapolo, kulandira chilembo m’dzanja lawo lamanja, kapena pamphumi pawo; kuti pasakhale munthu angagule kapena kugulitsa, kupatula iye wokhala ndi chilembocho, kapena dzina la chilombocho, kapena chiwerengero cha dzina lake.’ Chotero Chiprotestanti chimatsata mapazi a Upapa.”

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> “Ni wakati huu ambapo malaika wa tatu anaonekana akiruka katikati ya mbingu, akitangaza: ‘Mtu awaye yote akimsujudia yule mnyama na sanamu yake, na kuipokea chapa yake katika kipaji cha uso wake, au mkononi mwake, yeye naye atakunywa divai ya ghadhabu ya Mungu, iliyomiminwa pasipo kuchanganywa ndani ya kikombe cha hasira yake.’ ‘Hapa ndipo walipo wazishikao amri za Mungu, na imani ya Yesu.’ Kwa tofauti iliyo dhahiri sana na ulimwengu wanasimama lile kundi dogo ambalo halitageuka kutoka katika uaminifu wao kwa Mungu. Hao ndio wale ambao Isaya anawanena kuwa wanaziba mahali palipobomoka palipofanyika katika sheria ya Mungu, wale wanaojenga tena mahali pa kale palipokuwa ukiwa, wakiiinua misingi ya vizazi vingi.”

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> “Onyo kali pa chenjezo, na tisho la kutisha kwambiri limene linafikapo kwa anthu, ndi limene lili mu uthenga wa mngelo wachitatu. Tchimo limene limatsitsa mkwiyo wa Mulungu wosakanizidwa ndi chifundo liyenera kukhala la chikhalidwe choipitsitsa kwambiri. Kodi dziko liyenera kusiyidwa mu mdima pa nkhani ya chikhalidwe cha tchimo limeneli?—Ndithudi ayi. Mulungu sachita chotero ndi zolengedwa Zake. Mkwiyo Wake sulunjikitsidwa pa machimo a kusadziwa. Asanabwere ziweruzo Zake pa dziko lapansi, kuunika kokhudza tchimo limeneli kuyenera kuonetsedwa kwa dziko, kuti munthu adziwe chifukwa chake ziweruzozi zikuyenera kubweretsedwa, ndipo akhale ndi mwayi wozipulumukira.”

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> “Mharidzo ine yambiro iyi ndiyo yokupedzisira kuziviswa kusati kwava nokuratidzwa kwoMwanakomana womunhu. Zviratidzo zvaAkapa Iye pachake zvinopupura kuti kuuya kwaKe kwava pedyo zvikuru. Kwemakore anoda kusvika makumi mana, mharidzo yengirozi yechitatu yave ichirira. Mukupedzisira kwegakava guru, mapato maviri anobuda pachena, avo ‘vanonamata chikara nomufananidzo wacho,’ uye vanogamuchira chiratidzo charo, navo vanogamuchira ‘chisimbiso chaMwari mupenyu,’ vane zita raBaba rakanyorwa pahuma dzavo. Ichi hachisi chiratidzo chinooneka. Nguva yasvika yokuti vose vane hanya nokuponeswa kwemweya yavo vabvunze nokushingaira uye nokuremekedza kukuru kuti, Chisimbiso chaMwari chii? uye chiratidzo chechikara chii? Tingadzivisa sei kuchigamuchira?”

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> “Mulingo wa Mulungu, chimanyikwiro kapena chizindikiro cha ulamuliro Wake, chipezeka m’lamulo lachinayi. Ili ndi lokhalo mwa malamulo khumi la m’Decalogue limene limasonyeza Mulungu monga Mlengi wa kumwamba ndi dziko lapansi, ndipo limasiyanitsa momveka bwino Mulungu woona ndi milungu yonse yonyenga. M’Malemba onse, choonadi cha mphamvu yolenga ya Mulungu chimanenedwa monga umboni wakuti Iye ali pamwamba pa milungu yonse ya amitundu.”

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> “Sabata e laetsoeng ke molao oa bone se ile sa hlongoa hore e be sehopotso sa mosebetsi oa pōpo, e le hore likelello tsa batho li lule li lebisitsoe kamehla ho Molimo oa ’nete le ea phelang. Hoja Sabata se ne se bolokoa ka mehla, ho ka be ho se ka ha e-ba le morapeli oa litšoantšo, leha e le mo latolang hore Molimo o teng, kapa mo sa lumeleng. Ho bolokoa ka khalalelo ha letsatsi le halalelang la Molimo ho ka be ho ile ha lebisa likelello tsa batho ho ’Mōpi oa bona. Lintho tsa tlhaho li ka be li ile tsa ba mo hopotsa, ’me tsona li ka be li ile tsa paka ka matla a Hae le lerato la Hae. Sabata sa molao oa bone ke tiiso ea Molimo ea phelang. Se supa ho Molimo e le ’Mōpi, ’me ke pontšo ea matla a Hae a loketseng a puso holim’a libōpuoa tseo a li entseng.

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> “Saizvozvo, chii, zvino, chiratidzo chechikara, kana chisiri sabata yenhema iyo nyika yakagamuchira panzvimbo yeSabata rechokwadi?

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> Ukutangaza kwa kinabii kwamba Upapa ungejikuza juu ya kila kiitwacho Mungu, au kiabudiwacho, kumetimizwa kwa namna ya kushangaza katika kubadilishwa kwa Sabato kutoka siku ya saba hadi siku ya kwanza ya juma. Popote Sabato ya kipapa inapotukuzwa kwa kupewa kipaumbele kuliko Sabato ya Mungu, hapo yule mtu wa dhambi hukuzwa juu ya Muumba wa mbingu na nchi.

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> “Vaya vanodai kuti Kristu akachinja Sabata vari kupikisa zvakananga mashoko Ake amene. MuMharidzo Yake paGomo akati: ‘Musafunga kuti ndakauya kuzoparadza murayiro kana vaprofita; handina kuuya kuzoparadza, asi kuzozadzisa. Nokuti zvirokwazvo ndinoti kwamuri, kusvikira denga nenyika zvapfuura, hapana kana katsamba kamwe chete kana chikamu chiduku chomutsamba zvichatongopfuura pamurayiro, kusvikira zvose zvazadziswa. Naizvozvo ani naani anotyora mumwe chete wemirayiro iyi midukusa, akadzidzisa vanhu saizvozvo, achanzi mudukusa muushe hwokudenga; asi ani naani anoita uye anodzidzisa iyo, iyeye achanzi mukuru muushe hwokudenga.’”

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> “Abaroma Gatolika banonyereza kuti enkyukakyuka mu Ssabbiiti yakolebwa ekkanisa yaabwe, era banoonyereza ku nkyukakyuka eno yennyini ng’obukakafu bw’obuyinza obusinga obw’ekkanisa eno. Bategeeza nti olw’okukuuma olunaku olusooka olw’essaawa ng’Olusabbiiti, Abapolotesitante baaba bakkaanya n’amaanyi gaayo okuteeka amateeka mu bintu eby’obwakatonda. Ekkanisa y’Abaroma terangako kwegobako kye yeeyita obutalemererwa, era ensi n’amakkanisa g’Abapolotesitante bwe bakkiriza ssabbiiti ey’obulimba gye yatonda, mu butuufu baba bakkaanya n’ekyo kye yeeyita. Bayinza okwogera ku buyinza bw’abatume ne ba jjajja ab’ekkanisa mu kuwolereza enkyukakyuka eno, naye ensobi y’ensonga yaabwe eyangu nnyo okulabika. Omupapa ayinza nnyo okulaba nti Abapolotesitante beelimba bokka, nga beeyagalidde okuziba amaaso gaabwe ku nsonga eziri mu mbeera eno. Nga enteekateeka y’olunaku lwa Ssande bw’eyongera okusiimibwa, asanyuka, ng’awulira nga mukakafu nti ku nkomerero kijja kuleeta ensi yonna ey’Abapolotesitante wansi w’ebendera ya Rooma.” Signs of the Times, November 1, 1899.

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