Article

# What is Truth? - Number Four

Iqiniso Liyini? - Inombolo Yesine

Let not Your Heart be Troubled

Moyo Wenu Usifadhaike

Author

Jeff Pippenger

Published

September 9, 2023

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At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

Pakutanga kwenhoroondo yevaMillerite muna 1798, chiratidzo cheRwizi Ulai chiri mubhuku raDanieri chakazarurwa, zvichibudisa kuwedzera kwezivo kwakayera uye kwakaratidza mapoka maviri avanamati. Chiratidzo cheUlai chinomiririra shoko remukati revanhu vaMwari, sezvavanomiririrwa nemakereke manomwe ari muna Zvakazarurwa zvitsauko zviviri nezvitatu. Pakuguma kwenhoroondo yechiporofita yakatanga muna 1798, pamusangano wemisasa weExeter kubva 12–17 Nyamavhuvhu, 1844, shoko reMidnight Cry rakazarurwa apo Shumba yerudzi rwaJudha yakabvisa ruoko rwayo pachokwadi chakanga chakavanzwa, izvo zvakabudisa kuwedzera kwezivo kwakayera uye kwakaratidza mapoka maviri avanamati.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

Muna 1989, apo, sezvinotsanangurwa muna Danieri chitsauko chegumi neimwe, ndima yemakumi mana, nyika dzaimiririra yaimbova Soviet Union padzakakukurwa neupapa neUnited States, chiratidzo cheRwizi Hidhekeri mubhuku raDanieri chakazarurwa, zvichibudisa kuwedzera kwezivo kwakaedza uye kwakaratidza mapoka maviri avanamati. Chiratidzo cheHidhekeri chinomiririra shoko rekunze revavengi vevanhu vaMwari, sezvarinomiririrwa nezvisimbiso zvinomwe mubhuku raZvakazarurwa. Pakupera kwenhoroondo yechiporofita yakatanga muna 1989, kutanga mumavhiki okupedzisira aChikunguru, 2023, Shumba yorudzi rwaJudha yakatanga muitiro wokubvisa chisimbiso pashoko reKuchema kwaPakati pousiku nokubvisa ruoko rwaYo pachokwadi chakanga chakavigwa, izvo zviri kubudisa kuwedzera kwezivo kuri kuedza uye pakupedzisira kucharatidza mapoka maviri avanamati pakati pevanhu vaMwari.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

Mu ndima ya mbere y’igice cya cumi na kane cya Yohana, Kristo ahumuriza abigishwa ababwira ngo imitima yabo ntihagarike umutima.

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Moyo yenu usifadhaike; mnamwamini Mungu, niaminini na mimi pia. Yohana 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

Mumaawa mashoma Kristu akasungwa, uye pasina nguva refu akazorovererwa pamuchinjikwa, akavigwa uye akamutswa kuvakafa. Mushure mokukwira kuna Baba, akadzokera kuvadzidzi vake.

> And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

> Uye vakati vachataura izvozvo, Jesu amene akamira pakati pavo, akati kwavari, Rugare ngaruve kwamuri. Asi vakavhunduka zvikuru nokutya, vakafunga kuti vaona mweya. Zvino akati kwavari, Munotambudzikirwei? uye mifungo inomukireiko mumwoyo yenyu? Ruka 24:36–38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

U kwelerwa kwekutanga mumutsara werumutsiriro kunoitika apo vanhu vaMwari vanokanganwa chokwadi chavakanga vamboratidzwa kare. Vadzidzi vakanga vakanganwa zvavakaudzwa naJesu asingasviki vhiki imwe chete kutya kwavo nokukangaidzwa kwavo kusati kwaratidzwa panguva yedambudziko remuchinjikwa. Uhu u kwelerwa kwekutanga hunoteverwa nenguva yokumirira, iyo, mumufananidzo wemhandara gumi, inomiririrwa nokusavapo kweChikomba. Jesu akanga ataura zvakananga kuvadzidzi kuti aienda kuna Baba vake asi aizodzoka. Kufanotaurirwa kwaakanga apa vadzidzi hakuna kuvadzivisa kukurirwa nedambudziko. Muchimiro chemufananidzo wemhandara gumi, dambudziko inzvimbo inoratidzwa hunhu, asi hahumbovandudzwi. Jesu akanga asarudza nokugadza vadzidzi, uye akavaudza chokwadi ichocho pamberi pedambudziko.

> Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

> Imi hamuna kundichagua mimi, bali mimi nimewachagua ninyi, nami nimewaweka, ili mwende mkazae matunda, na matunda yenu yapate kudumu; ili lo lote mtakalomwomba Baba kwa jina langu, awape. Yohana 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Nokunga bamene bakhethwa, akuzange kubavimbele kutsi bangacindzetelwa yilesimo lesibucayi.

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

> “චරිතය අර්බුදයකදී එළිදරව් වේ. මධ්‍යම රාත්‍රියේ ගම්भीर හඬින්, ‘බලව, මනාළයා එයි; ඔහු හමුවීමට පිටතට යන්න’ යයි ප්‍රකාශ කළ විට, නිදා සිටි කන්‍යාවෝ තම නින්දෙන් අවදි වූහ; එවිට එම සිද්ධිය සඳහා සූදානම්කම කරගෙන සිටියේ කවුද යන්න පෙනී ගියේය. දෙපක්ෂයම නොසිතූ අයුරින් අල්ලාගනු ලැබූ නමුත්, එක් පක්ෂයක් එම හදිසි අවස්ථාව සඳහා සූදානම්ව සිටි අතර, අනෙක් පක්ෂය සූදානමක් නොමැතිව හමු විය. චරිතය තත්ත්වයන් මඟින් එළිදරව් වේ. හදිසි අවස්ථාවන් චරිතයේ සැබෑ තත්ත්වය පිටතට ගෙන එයි. කවර හෝ හදිසි සහ අපේක්ෂා නොකළ විපතක්, ශෝකජනක වියෝවක්, හෝ අර්බුදයක්, කවර හෝ අනපේක්ෂිත රෝගයක් හෝ වේදනාවක්, ආත්මය මරණය සමඟ මුහුණට මුහුණ පත් කරවන යම් දෙයක්, චරිතයේ සැබෑ අභ්‍යන්තර ස්වභාවය එළිදරව් කරනු ඇත. දෙවියන්වහන්සේගේ වචනයෙහි පොරොන්දු කෙරෙහි සැබෑ ඇදහිල්ලක් ඇත්ද නැද්ද යන්න ප්‍රකාශවනු ඇත. ආත්මය අනුග්‍රහයෙන් රඳවා තබාගනු ලබන්නේද නැද්ද යන්නත්, පහන් සමඟ බඳුනෙහි තෙල් ඇත්ද නැද්ද යන්නත් ප්‍රකාශවනු ඇත.”

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

> “निटोलाइ समय सबैमाथि आउँछन्। परमेश्वरको परीक्षा र जाँचको अधीनमा हुँदा हामीले आफूलाई कसरी सञ्चालन गर्छौं? के हाम्रा बत्तीहरू निभ्छन्? कि हामी अझै तिनलाई बलिरहन्छौँ? के अनुग्रह र सत्यले परिपूर्ण उहाँसँगको हाम्रो सम्बन्धद्वारा हामी प्रत्येक आपत्कालका लागि तयार छौँ? पाँच बुद्धिमती कन्याहरूले आफ्नो चरित्र पाँच मूर्ख कन्याहरूलाई दिन सक्दैनथे। चरित्र हामीले व्यक्तिगत रूपमा आफैले निर्माण गर्नुपर्छ।” Review and Herald, October 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Chakuvumbulutso cha Yesu Khristu chimene chatchulidwa m’mavesi oyambirira a buku la Chivumbulutso ndi uthenga wa chenjezo wotsiriza kwa mpingo, ndipo pambuyo pake kwa dziko lapansi. Chivumbulutso chimenecho chimamasulidwa chisindikizo chake pang’ono chabe chisanafike kutsekedwa kwa nthawi ya chisomo, ndi Mkango wa fuko la Yuda amene wafotokozedwa mu chaputala chachisanu cha Chivumbulutso kuti ndiye yekhayo woyenera kutsegula buku limene linasindikizidwa.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

> Mumwe wavarume vakuru akati kwandiri, Usachema; tarira, Shumba yerudzi rwaJudha, Mudzi waDhavhidhi, yakunda kuti izarure bhuku, uye kusunungura zvisimbiso zvinomwe zvaro. Zvakazarurwa 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

සිංහයා වූ යූදා ගෝත්‍රයේ සිංහයා, “දාවිද්ගේ මූලය” ද වේ; එසේම ඔහු “දාවිද්ගේ පුත්‍රයා” ද වේ, තවද ඔහු දාවිද්ගේ ස්වාමියා ද වේ. යූදා ගෝත්‍රයේ සිංහයා මඟින් නිරූපිත සම්බන්ධතාවයෙන් හඳුන්වනු ලබන්නේ, යූදා ගෝත්‍රයේ සිංහයා සත්‍යයක් මුද්‍රා තබන විට හෝ එය විවෘත කරන විට, ඔහු එය සිදු කරන්නේ පළමු සඳහන් කිරීමේ නියමය භාවිත කරමිනි; එම නියමය, “දාවිද්ගේ මූලය” ලෙස යේසුස් විසින් නිරූපිත පරිදි, යම් දෙයක ආරම්භය මඟින් එහි අවසානය හඳුනා දෙයි. අවසාන කාලයේ ‘එක්’ අවස්ථාවක සත්‍යයක් විවෘත කරනු ලබන විට, දානියෙල් දොළොස්වන පරිච්ඡේදයේ නිරූපිත පරිදි, පවිත්‍ර කිරීමේ ක්‍රියාවලියක් ආරම්භ වේ.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

> “Cikuwa Cingala ca mukowa wa Yuda uyo wakafumya cisindikizo ca m’buku na kupeleka kwa Yohane uvumbuzi wa vinthu ivyo vikaŵa kuti viŵepo mu mazuŵa ghaumaliro agha. Danieli wakaima mu cigaŵa cake kuti waŵike ukaboni wake, uwo ukasindikizgika mpaka pa nyengo ya umaliro, apo uthenga wa mungelo wakwamba ukaŵa kuti upharazgike ku caru cithu capasi. Vinthu ivi ni vya kuzirwa kwambura mphaka mu mazuŵa ghaumaliro agha, kweni apo ‘ŵanandi ŵazamutozgeka, na kuzgoka ŵatuŵa, na kuyezgeka,’ ‘ŵaheni ŵazamuŵa ŵaheni: ndipo palije yumoza wa ŵaheni uyo wazamupulikiska.’” Manuscript Releases, voliyumu 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Ibikorwa vya Yesu nk’Intare yo mu muryango wa Yuda bifise akamaro katagira urugero, ariko “nta n’umwe” wo muri “ababi azo gutahura” igikorwa ciwe canke ubutumwa bwahishuwe.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Uye akati, Enda hako, Danieri; nokuti mashoko aya akavharwa nokuiswa chisimbiso kusvikira kunguva yokuguma. Vazhinji vachacheneswa, vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kunyange mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Nzira yokuedzwa inomiririrwa namatanho matatu: “kucheneswa, kuitwa vachena, nokuidzwa.” Matanho matatu aya anomiririra matanho matatu e“evhangeri isingaperi,” ayo, mushoko romutumwa wokutanga, anomiririrwa sezvinoti: tyai Mwari (kucheneswa), mumupe mbiri (kuitwa vachena), nokuti awa yokutonga kwake yasvika (kuidzwa). Matanho matatu iwayo ndiwo “chokwadi,” sezvinomiririrwa netsamba yokutanga, tsamba yegumi nenhatu, netsamba yokupedzisira yealfabheti yechiHebheru; uye kana tsamba idzodzo dzaunganidzwa pamwe chete muhurongwa ihwohwo, shoko rechiHebheru rinoti “chokwadi” rinoumbwa.

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Matanho matatu iwayo ndiwo “nzira,” nokuti nzira yaMwari, maererano naAsafi muna Mapisarema 77:13, iri munzvimbo tsvene, umo muchivanze mutadzi anonatswa nokuteurwa kweropa. Ropa iroro rinobva raendeswa munzvimbo tsvene, inomirira kucheneswa, inova muitiro wokuitwa “chena.”

> And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

> Uye mumwe wavakuru akapindura, achiti kwandiri, Ava vakapfeka nguo chena ndivanaani? uye vakabva kupi? Ini ndikati kwaari, Ishe wangu, imi munoziva. Iye akati kwandiri, Ava ndivo vakabuda mudambudziko guru, uye vakasuka nguo dzavo, vakadziita chena muropa reGwayana. Zvakazarurwa 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Muitadzi anotsveneswa naizvozvo anobva agadzirirwa “kuedzwa” mukutongwa kunomiririrwa neNzvimbo Tsvene-tsvene. Jesu ndiye “nzira”, “chokwadi”, uye “upenyu”. Nzira ndiyo mavambo, chokwadi ndicho chiri pakati, uye upenyu ndiwo mugumo. Kana takacheneswa nenhanho yokutanga, tinenge tiri munzira, inova nzira yavakaruramiswa.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Asi nzira yavakarurama yakaita sechiedza chinopenya, chinoramba chichiwedzera kupenya kusvikira pazuva rakakwana. Zvirevo 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

ਤੂਜਾ ਕਦਮ ਧਾਰਮਿਕਤਾ ਦਾ ਪ੍ਰਗਟਾਵਾ ਹੈ, ਜੋ ਉਸ ਦੀ ਸੱਚਾਈ ਦੁਆਰਾ ਸੰਪੰਨ ਹੁੰਦਾ ਹੈ, ਕਿਉਂਕਿ ਉਸ ਦਾ ਬਚਨ ਹੀ ਸੱਚਾਈ ਹੈ।

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Uwatakatifishe kwa njia ya kweli yako; neno lako ndiyo kweli. Yohana 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Abo abaheshejwe bagereranywa n’intambwe ya mbere, abezwa bagereranywa n’intambwe ya kabiri. Izo ntambwe ebyiri za mbere zitegura abaheshejwe n’abezwa kugira ngo binjire mu rubanza kandi bahabwe ubugingo buhoraho. Yesu ni we nzira, ukuri n’ubugingo.

> “Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

> “Kururama kuri mukati kunopupurirwa nekururama kuri kunze. Uyo akarurama mukati haasi munhu ane mwoyo wakaoma kana asinganzwiri vamwe tsitsi, asi zuva nezuva anokura achipinda mumufananidzo waKristu, achifambira mberi kubva pasimba kuenda pasimba. Uyo ari kuitwa mutsvene nechokwadi achava anozvidzora, uye achatevera mumatsimba etsoka aKristu kusvikira nyasha dzanyura mukubwinya. Kururama kwatinoruramiswa nako kunoverengerwa kwatiri; kururama kwatinotsveneswa nako kunopiwa matiri. Kwekutanga ndiko kodzero yedu yekudenga, kwechipiri ndiko kukodzera kwedu kudenga.” Review and Herald, June 4, 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

John, sura ya kumi na nne hadi sura ya kumi na saba, inashughulikia mara kwa mara masuala ya mwitikio wa mwanafunzi Kristo anapowaacha ili aende kwa Baba yake. Anaahidi kurudi, naye alielewa, (ijapokuwa wanafunzi hawakuelewa), kwamba msukosuko uliokuwa ukikaribia ungelizaa kuvunjika moyo kwa kina. Ndani ya sura hizo nne kumesukwa utambulisho na ufafanuzi wa Roho Mtakatifu kama “Mfariji.” Roho Mtakatifu anatambulishwa mara nne kama “Mfariji” katika Injili ya Yohana, na mara moja katika Yohana wa Kwanza, lakini huko neno hilo limetafsiriwa kuwa “wakili.” Halipatikani mahali pengine po pote katika Agano Jipya.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

MuTestamende ya Kale mune izwi rechiHebheru rakashandurwa richinzi “munyaradzi” muna Muparidzi 4:1, uye muna Mariro 1:9 na1:16. Mareferensi ose matatu aya anoratidza kuti vanodzvinyirira vakadzvinyirira vanhu vaMwari, uye havana munyaradzi wokuvatsigira mukutambudzika nokusuwa kwavakazviwana vari mauri.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Kuumbulika kwa Roho Mtakatifu kuwa “Mfariji” kumewekwa katika kifungu ambacho Yesu anatafuta kuwaandaa wanafunzi kwa huzuni kuu iliyokuwa mbele yao baada ya saa chache tu. Katika muktadha huo, anakazia kwamba hata katika kutokuwapo Kwake, Roho Mtakatifu atakuwapo ili kuwapa faraja. Kwa kumtambulisha Roho Mtakatifu katika muktadha wa Mfariji, Yesu anabainisha sifa za kazi ambayo Mfariji ataitimiza.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Ukubhekisela kukaJesu ngokuphindaphindiwe ekuhambeni kwakhe nasekubuyeni kwakhe kubeka yona kanye leyo ndaba phezulu ohlwini ngokwendikimba eyinhloko yalesi siqephu.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Yohane 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 ndi mavesi amene akulankhula mwachindunji za nthawi ya kuchedwa m’fanizo la anamwali khumi. Pamodzi ndi mavesi apitawo pali ndime yotsatirayi imene, mwa kubwerezabwereza, ikutsindika nthawi ya kuchedwayo, pakuti “Ambuye sabwereza zinthu zopanda tanthauzo lalikulu.”

> A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

> Chinguva chiduku, uye hamuchazondioni; uyezve, chinguva chiduku, muchazondiona, nokuti ndinoenda kuna Baba. Ipapo vamwe vevadzidzi vake vakataurirana vachiti, Chii ichi chaanoti kwatiri, Chinguva chiduku, uye hamuchazondioni; uyezve, chinguva chiduku, muchazondiona; uye, Nokuti ndinoenda kuna Baba? Naizvozvo vakati, Chii ichi chaanoti, Chinguva chiduku? Hatigoni kunzwisisa zvaanoreva. Zvino Jesu wakaziva kuti vaida kumubvunza, akati kwavari, Munobvunzana here pakati penyu pamusoro peizvi zvandakati, Chinguva chiduku, uye hamuchazondioni; uyezve, chinguva chiduku, muchazondiona? Zvirokwazvo, zvirokwazvo, ndinoti kwamuri, Muchachema nokurira, asi nyika ichafara; uye imi muchava neshungu, asi kushungurudzika kwenyu kuchashandurwa kuve mufaro. Mukadzi kana ava pakusununguka ane shungu, nokuti nguva yake yasvika; asi kana angobereka mwana, haachazorangariri kurwadziwa, nokuda kwomufaro kuti munhu aberekwa munyika. Naizvozvo imi zvino mune shungu; asi ndichakuonai zvakare, uye mwoyo yenyu ichafara, uye mufaro wenyu hapana munhu achaubvisa kwamuri. Johane 16:16–22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

Kulingana na angalau aya ishirini na moja katika sura ya kumi na nne hadi sura ya kumi na saba, kunatambulishwa kipindi cha wakati ambacho wanafunzi wangepaswa kungojea kurudi kwa Kristo. Kipindi hicho kingeanza katika kifo cha Kristo na kuendelea hadi kurudi Kwake kutoka kwa Baba Yake. Wakati ambao walipaswa kungojea kurudi Kwake unaashiria kipindi cha kukawia katika mfano wa wanawali kumi. Kama ilivyo katika simulizi la Luka kuhusu wanafunzi wa Emau, kusikitishwa kwa msalaba kwa namna ya kinabii kunafananisha mwanzo wa kipindi cha kukawia kinachofuata kusikitishwa kwa kwanza.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

Mundima yokutanga yebhuku rokutanga reBhaibheri tinowana nyaya yokusika, uye tinoziva vanhu vatatu vorubatanidzwa rwokudenga. Mundima yokutanga yebhuku rokupedzisira reBhaibheri tinowana vanhu vatatu vorubatanidzwa rwokudenga. Muzvitsauko zvina zvatiri kufunga nezvazvo tinowana vanhu vatatu vorubatanidzwa rwokudenga. Kuziva chokwadi ichi kunotibvumira kuenzanisa zvitsauko zvina zvaJohani pamutsara wouprofita waGenesisi chitsauko 1 ndima 1 kusvikira kuchitsauko 2 ndima 3, uye pamusoro paZvakazarurwa chitsauko 1 ndima 1 kusvika 11.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

Mu ndima iyi Yesu akuuza Tomasi kuti ngati munthu waona Yesu, waona Atate. Ndima yomweyi imasonyezanso kuti Khristu ndiye amene ankatonthoza ophunzira mwa kupezeka kwake; koma pamene adzachoka, adzatumiza “wina” “wotonthoza.” Mzimu Woyera ndiye Wotonthoza, koma Khristu nayenso anali Wotonthoza.

> If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

> Kana maindiziva, maizozivawo Baba vanguwo; uye kubva zvino munovaziva, uye makavaona.” Firipi akati kwaari, “Ishe, tiratidzei Baba, uye zvinotikwanira.” Jesu akati kwaari, “Ndava nemi nguva yakareba kudai, zvino iwe hausati wandiziva here, Firipi? Uyo akandiona ini, aona Baba; zvino iwe unoreva seiko uchiti, ‘Tiratidzei Baba’? Johane 14:7–9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

Tomasi anomiririra avo vari muAdventism vanoramba kuona uchapupu hweukama hwevatatu vokudenga, zvisinei nokuti vangangodaro vakaverenga zvapupu zvinotsigira chokwadi ichocho kakawanda pamusoro pekakawanda.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

> Ndzi ta kombela eka Tatana, kutani u ta mi nyika un’wana Mupfuni, leswaku a tshama na n’wina hilaha ku nga heriki; yena Moya wa ntiyiso, loyi misava yi nga ka yi nga n’wi amukeli, hikuva a yi n’wi voni, hambi ku ri ku n’wi tiva; kambe n’wina ma n’wi tiva, hikuva u tshama na n’wina, naswona u ta va exikarhi ka n’wina. A ndzi nge mi siyi mi nga ri na mupfuni; ndzi ta ta eka n’wina. Ku sale nkarhinyana ntsena, kutani misava a yi nge he ndzi voni; kambe n’wina ma ndzi vona; hikuva leswi ndzi hanyaka, na n’wina mi ta hanya. Yohane 14:16–19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Kana takaona Jesu, taona Baba. Jesu ndiye “Munyaradzi” uye Mweya Mutsvene “mumwe Munyaradzi.” Kana takaona Jesu, taona Baba uye taona Munyaradzi. Pamashandisirwo mashanu anoitwa shoko rokuti munyaradzi muBhaibheri, ose anoshandiswa nemuapostora Johani. Pakunongedzera kwechishanu, shoko iri rinoshandurwa richinzi “murevereri.”

> My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

> Vana vangu vaduku, ndinokunyorerai zvinhu izvi, kuti murege kutadza. Uye kana munhu upi noupi akatadza, tine Murevereri kuna Baba, Jesu Kristu akarurama. 1 Johani 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Kana munhu upi noupi akatadza, tine Munyaradzi, Jesu Kristu akarurama. Murevereri munhu anonyengeterera kana kupindira achimiririra mutadzi. Pauro anotsanangura basa raJesu soromurevereri wedu.

> Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

> Ndiani anopomera? NdiKristu akafa; hongu, zvinotopfuura ipapo, akamukazve, iye ari kuruoko rworudyi rwaMwari, uye anotirevererawo. VaRoma 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Yesu ni mtetezi wa mwenye dhambi, jambo ambalo linajumuisha kwamba yeye ni mfariji. Katika sura iyo hiyo, Paulo alikuwa tayari ametambulisha kwamba Roho Mtakatifu naye pia hutuombea.

> Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

> Saizvozvowo Mweya anobatsirawo kupererwa kwedu; nokuti hatizivi chatinofanira kukumbira mukunyengetera sezvatinofanira; asi Mweya amene unotireverera nokugomera kusingagoni kutaurwa. Uye iye anonzvera mwoyo anoziva zviri mupfungwa dzaMweya, nokuti unoreverera vatsvene maererano nokuda kwaMwari. VaRoma 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

Jesu noMudzimu Mutsvene vose vanozivikanwa seMunyaradzi, uye naizvozvo vose vari vavariro vanotireverera. Vanhu vatatu vouUtatu hwokudenga vose vanomiririrwa mundima yaJohani yatiri kufungisisa, uye kana zvikaiswa pamwe chete nouchapupu hwokutanga hwebhuku rokutanga reBhaibheri nouchapupu hwokutanga hwebhuku rokupedzisira reBhaibheri, chiedza pamusoro pehukama nebasa revanhu vatatu vouMwari chinokudziridzwa.

> “The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Baba havaelezwi kwa kutumia mambo ya duniani. Baba ni utimilifu wote wa Uungu kwa jinsi ya kimwili, naye haonekani kwa macho ya mwanadamu anayeweza kufa. Mwana ni utimilifu wote wa Uungu uliodhihirishwa. Neno la Mungu latangaza kuwa Yeye ndiye ‘mfano halisi wa nafsi yake.’ ‘Kwa maana jinsi hii Mungu aliupenda ulimwengu, hata akamtoa Mwanawe wa pekee, ili kila amwaminiye asipotee, bali awe na uzima wa milele.’ Hapa unaonyeshwa utu wa Baba.”

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

> “Munyaradzi uyo Kristu akavimbisa kutuma mushure mokunge akwira kudenga, ndiye Mweya muzere rose reUmwari, achiratidza pachena simba renyasha dzoumwari kuna vose vanogamuchira nokutenda muna Kristu soMuponesi wavo pachavo. Kune vanhu vapenyu vatatu vehutatu hwokudenga. Muzita remasimba matatu aya,—Baba, Mwanakomana, noMweya Mutsvene, avo vanogamuchira Kristu nokutenda kupenyu vanobhabhatidzwa, uye masimba aya achashanda pamwe chete navanoteerera vokudenga mukuedza kwavo kurarama upenyu hutsva muna Kristu.”

> “What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

> “Munhu anotadza anofanira kuitei?—Kutenda muna Kristu. Iye ndewaKristu, akatengwa neropa roMwanakomana waMwari. Kubudikidza nokuedzwa nematambudziko Muponesi akadzikinura vanhu kubva muuranda hwechivi. Zvino tinofanira kuitei kuti tiponeswe kubva muchivi?—Kutenda kuna Ishe Jesu Kristu saMuponesi anoregerera zvivi. Uyo anobvuma chivi chake uye anozvininipisa mumoyo make achagamuchira ruregerero. Jesu ndiye Muponesi anoregerera zvivi pamwe chete noMwanakomana mumwe oga wakaberekwa waMwari asingaperi. Mutadzi akaregererwa anoyananiswa naMwari kubudikidza naJesu Kristu, Mudzikinuri wedu kubva muchivi. Achiramba ari munzira youtsvene, anova pasi penyasha dzaMwari. Anounzirwa ruponeso rwakazara, mufaro, norugare, pamwe nouchenjeri hwechokwadi hunobva kuna Mwari.”

> “Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

> “Jesu Kristu rakakomborerwa rinoyananisa zvivi ndiyo vimbiso yokuregererwa. Kristu anogona kubvisa nokuchenesa chivi chose. Kuvimba kwakapfava nesimba iro zuva rimwe nerimwe kuchapa munhu uchenjeri hwakapinza hwokuziva zvinochengeta mweya mumazuva aya okupedzisira kubva muuranda hwechivi. Nokutenda nomunyengetero, kubudikidza nezivo yaKristu, anofanira kushandira ruponeso rwake amene.

> “The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

> Umoya oNgcwele uyasiqaphela, asiholele kulo lonke iqiniso. UNkulunkulu wanikela ngeNdodana yaKhe ezelwe yodwa, ukuze yilowo nalowo okholwa yiYo angabhubhi, kodwa abe nokuphila okuphakade. UKristu unguMsindisi wesoni. Ukufa kukaKristu kuhlengile isoni. Leli yithemba lethu lodwa. Uma sizinikela ngokupheleleyo thina uqobo lwethu, futhi senze imikhuba yobuhle bukaKristu, siyakuzuza umvuzo wokuphila okuphakade.

> “‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

> “‘Iyo anotenda muMwanakomana, anawo Baba.’ Uyo anoenderera mberi ari mukutenda muna Baba nomuMwanakomana, anawo Mweya. Mweya Mutsvene ndiye munyaradzi wake, uye haambobvi pachokwadi.” Bible Training School, March 1, 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Ngaphandle kokukhanya okwengeziweyo ngomsebenzi nobudlelwane bothathu basezulwini, ukuchongwa kwabo bothathu basezulwini kwesi sicatshulwa kunika ubungqina bokuba ezi zahluko zine zimele zihambelaniswe nomyalezo ngoku ovulwa nguNgonyama yesizwe sakwaYuda.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Ufakazi katika kisa cha wanafunzi wa Emau unawakilisha mashahidi watatu wanaotambulisha kwamba nyakati za kuvunjika moyo na kukawia zilizofuatia msalaba zinawakilisha kuvunjika moyo na wakati wa kukawia unaofuata baada ya kuvunjika moyo kwa kwanza. Kuna shahidi mwingine anayethibitisha kwamba historia inayowakilishwa katika sura nne za Yohana inawakilisha mazingira ya kuvunjika moyo kwa kwanza.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Vhesi yokupedzisira yenyaya yokusika, iyo inova chokwadi chokutanga chinotaurwa muShoko raMwari, inopera namashoko matatu, uye rimwe nerimwe remashoko iwayo rinotanga nerimwe remavara matatu anoumba shoko rokuti chokwadi, uye zvinodaro muhurongwa hwakarurama. Nyaya yokusika iri muna Genesisi inotanga namashoko okuti, “Pakutanga” uye inopera namashoko matatu okuti “Mwari akasika, akaita.”

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Tsamba yoyamba ya mawu atatu amenewo ikaphatikizidwa imapanga mawu akuti choonadi. Nkhani ya chilengedwe imayamba ndi “chiyambi” ndipo imathera pa mawu oyimiridwa mophiphiritsa ndi zilembo zoyimira Alefa ndi Omega. Momwemonso, m’ndime yoyambilira ya buku lomaliza la Baibulo Yesu amadziwitsidwa kawiri monga Alefa ndi Omega, chiyambi ndi mapeto, woyamba ndi wotsiriza. Zilembo zitatu zimenezo zoyimira Alefa ndi Omega zimaperekanso umboni wina wakuti ndime ya mu Yohane iyenera kulumikizidwa pamodzi ndi mzere wa ulosi woyambira pa Genesis ndi mzere wa ulosi woyambira pa Chivumbulutso. Umboni umenewo umadziwika mkati mwa mafotokozedwe a ntchito ya Mtonthozi. Ntchito ya Mtonthozi ndi ntchito ya magawo atatu yoyimiridwa ndi zilembo zitatu zomwezo za Chihebri. Chizindikiro cha Alefa ndi Omega chimatilola kuyika machaputala anayi amenewa m’chimango cha uthenga wa Chivumbulutso cha Yesu Khristu umene umatsegulidwa zisindikizo zake posachedwapa nthawi ya kuyesedwa isanatsekedwe.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Kutinhira kunomwe kunomiririra zviratidzo zvina zvakatarwa zvenguva (mapoinzi enguva) nenguva nhatu dzakatarwa dzinotanga nechiratidzo chenguva chekudzika kwengirozi ichavhenekera nyika nekubwinya Kwayo. Chiratidzo ichocho chaiva poindi yenguva. Chiratidzo chechipiri (poindi yenguva) ndiko kuora mwoyo kwekutanga, kunopinza munguva yekunonoka. Nguva yekunonoka inotungamirira kuchiratidzo chechitatu (poindi yenguva) apo chokwadi chinosunungurwa pachisimbiso, uye izvi zvinoburitsa kufamba. Kufamba uku kunoguma pachiratidzo chechina (poindi yenguva) chinomiririrwa sokutongwa. Zviratidzo zvina izvozvo nenguva nhatu idzodzo chimwe nechimwe chinomiririra kutinhira, zvichiita kutinhira kunomwe. Zvinomiririrawo mubatanidzwa wechina-netatu.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

Muzvinyorwa zvakapfuura takaratidza kuti kunzwisisa kwevapiyona pamusoro pemakereke manomwe, zvisimbiso zvinomwe, nehwamanda nomwe kunobvuma “kusanganiswa kwezvina nezvitatu.” Makereke mana okutanga, zvisimbiso zvina zvokutanga, nehwamanda ina dzokutanga zvakaparadzana nemakereke matatu okupedzisira, zvisimbiso zvitatu zvokupedzisira, nehwamanda nhatu dzokupedzisira. Kutinhira kunomwe kunomirira zviratidzo zvina zvenzira, asi mukati mezviratidzo zvina izvozvo mune nguva nhatu. Kusanganiswa kwaMwari kwe“zvina nezvitatu,” uko mubhuku raZvakazarurwa kwakasimbiswa pamusoro pezvapupu zvitatu (makereke, zvisimbiso, nehwamanda), uye zvapupu izvozvo zvinopupurira kusiri kwenhema kwekusanganiswa kwe“zvina nezvitatu” kwekutinhira kunomwe kwebhuku raZvakazarurwa.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Kunyange zvakadaro, mukati memutsara wenhoroondo unomiririrwa nokutinhira kunomwe mune mumwewo mutsara wakavanzika uye wakasiyana wechiporofita une zviratidzo zvitatu zvenguva zvakasiyana nechiratidzo chinomiririrwa sokutinhira kunomwe. Naizvozvo, patinofunga nezvehukama hwechiporofita huri pakati pokutinhira kunomwe nenhoroondo yakavanzika yava zvino kusunungurwa chisimbiso chayo, tinoona kuti kutinhira kunomwe kunopa zviratidzo zvina zvenguva, uye nhoroondo yakavanzika inopa zviratidzo zvitatu zvenguva. Sezvakaita machechi, zvisimbiso, hwamanda nokutinhira, nhoroondo yakavanzika inomiririra zviratidzo zvitatu zvenguva zvakabatana nezviratidzo zvina zvenguva zvekutinhira kunomwe. Nhoroondo yakavanzika iyowo ine mubatanidzwa wetatu-nechina.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

Mune nhoroondo yakavanzika yakasunganidzwa mukati memabhanan’ana manomwe, mune zviratidzo zvitatu zvakaparadzana izvo chimwe nechimwe chiri “nguva yakatarwa,” uye chokutanga nechokupedzisira chezviratidzo zvitatu izvozvo zvinomirira kuodzwa mwoyo. Pane “nguva yakati rebei” yakajeka pakati pechiratidzo chokutanga nechokupiri, uyewo pane “nguva yakati rebei” yakajeka pakati pechiratidzo chechipiri nechokutatu chenguva yakatarwa. Shoko rokuti “kuodzwa mwoyo” rakabva papfungwa yokupotsa nguva yakatarwa, uye mutsananguro yarwo mune kusimbiswa kwenguva yakatarwa. Pakati pousikuwo inguva yakanyatsotsanangurika. Nhoroondo yakavanzika inoratidzwa nenguva nhatu dzakatarwa dzakaparadzaniswa nenguva mbiri dzakati rebei; nguva yokunonoka uye kufamba kwomwedzi wechinomwe.

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Intambwe ya mbere y’ikirango cy’amateka yahishwe iranga ugutenguha, kandi n’intambwe ya nyuma y’ikirango na yo iranga ugutenguha. Ni cyo gituma, uhereye ku gutenguha kwa mbere kugeza ku gutenguha kwa nyuma, habaho umurongo w’ubuhanuzi wahishwe ufite izo ntambwe eshatu nk’iziri ku mirongo yose y’ivugurura. Nanone ufite ikimenyetso cya Alufa na Omega, kuko inyuguti eshatu zigize “ukuri” zihura n’ibirango bitatu bitangirana kandi bikarangirana no gutenguha. Ayo mateka yahishwe ari mu nkuba ndwi ni yo kuri Intare yo mu muryango wa Yuda iri guhambura muri iki gihe.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

Chikamu chiri muJohane chatiri kufunga nezvacho chinotangirwa muchitsauko chapfuura neKudya kwaShe kwekupedzisira, zvichisimbisa kuti shoko riri muzvitsauko izvi zvina rinofanira kudyiwa. Zvitsauko zvina izvi zvinopera norwendo rwekuenda kuGetsemani. Rondedzero yacho inoitika mukufamba kubva pakudya kusvikira dambudziko remuchinjikwa ratanga. Nenzira yechiporofita, mamiriro ezvitsauko zvina izvi anotsanangura shoko rokupedzisira rinofanira kudyiwa kutongwa kusati kwatanga. Shoko rinotungamirira mukuvharwa kwenguva yokutonga ndiro shoko rinosvinudzwa mubhuku raZvakazarurwa, kutongwa kusati kwavharwa.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Vadzidzi naJesu vari panzvimbo munhoroondo yechiporofita apo vari kuziviswa pamusoro penguva yokunonoka. Munhoroondo yevaMillerite, Ishe vakabvisa ruoko rwavo kuti vabudise kunzwisisa kweshoko reMhere yoPakati pousiku, asi kunzwisisa kwakabudisa shoko raSamuel Snow kwakazivisawo vaMillerite kuti vakanga vari munguva yokunonoka yemhandara gumi. Vadzidzi vakanga vachangobva kudya Kudya kwaShe kwokupedzisira, uye sezvavaigaya shoko, Kristu akatsanangura nguva yokunonoka muzvitsauko zvina zvaJohane.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Samuel Snowගේ අවබෝධය, පසුව මධ්‍යම රාත්‍රි හඬ පණිවිඩය ලෙස ප්‍රකාශිත වූ අවසාන අවබෝධය දක්වා වර්ධනය වූ ලිපි මාලාවක් ලෙස ලේඛනගත කළ හැක. ඔහුගේ පණිවිඩය වර්ධනය වෙමින් තිබූ කාලයේදී, ඔහු එම පණිවිඩය කඳවුරු රැස්වීම් මාලාවකද ඉදිරිපත් කළේය. එම කඳවුරු රැස්වීම් වෙත මඟ පෙන්වූ ලිපි මාලාව අවසානයේදී දින හයක් පුරා පැවති Exeter කඳවුරු රැස්වීම වෙත ඔහු ගෙන ගියේය. പ്രവചനමය වශයෙන්, මධ්‍යම රාත්‍රි හඬේ පණිවිඩය කාල පරාසයක් තුළ ක්‍රමයෙන් වර්ධනය කරනු ලැබේ. යොහන්හි පරිච්ඡේද හතර, එම පණිවිඩය වර්ධනය වෙමින් පවතින പ്രവചനමය ඉතිහාසය තුළ සිදුවෙයි.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

Mu zvitsauko zvina zvaJohane tine basa raMweya Mutsvene richitsanangurwa sematanho matatu: kupwiswa pamusoro pechivi, kururama, nokutonga. Matanho matatu aya ndiwowo zviratidzo zvitatu zvenzira zvenhoroondo yakavanzika yakaiswa mukati memabhanan’ana manomwe.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Asi ndinokuudzai chokwadi; zvinobatsira kwamuri kuti ndiende: nokuti kana ndikasabva, Munyaradzi haangauyi kwamuri; asi kana ndikaenda, ndichamutuma kwamuri. Uye kana iye auya, acharatidza nyika mhosva pamusoro pechivi, nepamusoro pokururama, nepamusoro pokutongwa: pamusoro pechivi, nokuti havatendi kwandiri; pamusoro pokururama, nokuti ndinoenda kuna Baba vangu, uye hamuchazondioni; pamusoro pokutongwa, nokuti muchinda wenyika ino watotongwa. Ndichine zvinhu zvizhinji zvokukuudzai, asi hamugoni kuzvitakura zvino. Asi kana iye, Mweya wechokwadi, auya, achakutungamirirai muchokwadi chose: nokuti haangatauri zvinobva kwaari amene; asi zvose zvaachanzwa, ndizvo zvaachataura: uye achakuzivisai zvinhu zvichauya. Iye achandikudza: nokuti achatora pane zviri zvangu, agozviratidza kwamuri. Johani 16:7–14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

Katika historia ya Wamillerite, Yesu hakurudi ili kukomesha wakati wa kukawia katika Kilio cha Usiku wa Manane. Aliondoa mkono Wake, akamimina au akamtuma Roho Mtakatifu. Roho Mtakatifu, anayewakilishwa kama Mfariji, alikuja kuondoa kukatishwa tamaa huko. Alikuja kutoa faraja kwa wale waliochaguliwa, lakini waliokuwa wamechanganyikiwa kwa sababu ya kukatishwa tamaa kulikosababishwa na unabii ulioshindwa kutimia.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Takatovavarira kare kuti mupostori Johane, Ezekieri naJeremia vose vanoratidzwa vachidya bhuku duku rinotapira souchi mumuromo. Pane musiyano wakarongwa nemaune pakati pevaporofita vatatu ivavo, uyo unowanzopfuudzwa usingaonekwi.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

Ezekieli anatumika kuonyesha wale waliokula kile kitabu kidogo, nao wakapewa ujumbe wa kuupeleka kwa kanisa la Mungu lililoasi. Ezekieli anawakilisha kwamba kitabu kinacholiwa ndicho kinachotambulisha kazi inayopaswa kutekelezwa baadaye. Yeye anawakilisha ujumbe uliotolewa kwa waliokuwa zamani watu wateule wa Mungu. Ujumbe wake ndio unaowafunga waliokuwa zamani watu wateule katika mafungu yaliyokusudiwa moto. Katika sura nne za Yohana, Yesu anatambulisha kusudi la kazi ya Ezekieli.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Rangarirai shoko randakakutaurirai ndichiti, Muranda haasi mukuru kuna tenzi wake. Kana vakanditambudza, vachakutambudzaiwo; kana vakachengeta shoko rangu, vachachengetawo renyu. Asi zvinhu izvi zvose vachakuitirai nokuda kwezita rangu, nokuti havazivi Iye akandituma. Dai ndisina kuuya ndokuvataurira, vangadai vasina chivi; asi zvino havachina chokufukidza nacho chivi chavo. Uyo anondiivenga, anovengawo Baba vangu. Dai ndisina kuita pakati pavo mabasa asina kumboitwa nomumwe munhu, vangadai vasina chivi; asi zvino vakaona uye vakavenga zvose ini naBaba vangu. Asi izvi zvinoitika kuti shoko rinyorwe mumurayiro wavo rizadzikiswe, rinoti, Vakandivenga pasina chikonzero. Asi kana Munyaradzi auya, wandichakutumirai kubva kuna Baba, iye Mweya wezvokwadi, unobva kuna Baba, uchapupura pamusoro pangu. Johani 15:20–26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Basa raHezekieri, rakatanga paakadya bhuku, rinomiririra kuparidzwa kweshoko richarambwa; asi kurambwa ikoko ndihwo uchapupu hwokuti vanovenga Mwari uye vazadza zvizere mukombe wavo wenguva yavo yokuedzwa.

> And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

> Uye akati kwandiri, Mwanakomana womunhu, ndiri kukutuma kuvana vaIsraeri, kurudzi runomukira rwakandimukira; ivo namadzibaba avo vakanditadzira kusvikira nanhasi chaiyo. Nokuti vana vane huta uye moyo yakaoma. Ndiri kukutuma kwavari; uye uchati kwavari, Zvanzi naIshe Jehovha. Uye ivo, kana vachizonzwa kana kana vachizorega, (nokuti imba inomukira,) zvisinei vachaziva kuti kwakanga kune muporofita pakati pavo. Ezekieri 2:3–5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Basa raEzekieri rakanga riri rechapupu chinopikisa vanhu vesungano yokutanga, sezvakangoitawo Kristu kuvaJudha vaipopotedzana; naizvozvo shoko raEzekieri ndiro shoko rokuyambira rokupedzisira rinosunga vanhu vesungano yokutanga samasawi muchisumbu, vakatemerwa moto wokuparadzwa.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

> “ඉන්පසු මම තෙවන දූතයා දුටුවෙමි. මා සමඟ සිටි දූතයා කීවේ, ‘ඔහුගේ කාර්යය භයංකරය. ඔහුගේ මෙහෙවර ගම්भीरය. ඔහු යනු ගෝධූමය වල්ලෙන් වෙන් කර, ගෝධූමය ස්වර්ගීය ගබඩාව සඳහා මුද්‍රා තබා හෝ බැඳ තැබීමට නියමිත දූතයාය. මේ කාරණා මුළු මනසම, මුළු අවධානයම සම්පූර්ණයෙන් අල්ලා ගත යුතුය.’” Early Writings, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Basa rinomirirwa nekudya kwebhuku duku rinotanga apo mutumwa ane simba anoburuka aine bhuku duku muruoko rwake. Munhoroondo yomutumwa wokutanga izvi zvakaitika pana 11 Nyamavhuvhu, 1840, uye munhoroondo yomutumwa wechitatu zvakaitika pana 11 Gunyana, 2001. Mazuva ose ari maviri iwayo anomirira kuzadzika kwezviporofita zvine chokuita neIslam yedambudziko rechipiri kana kuti neIslam yedambudziko rechitatu, maererano. Ndokusaka Isaya muchitsauko chemakumi maviri nembiri, paanenge achirondedzera dambudziko riri mumupata wechiratidzo nokuda kwevaFiraderifia nevaRaodhikia, achiratidza kuti vaRaodhikia, avo vakanga vari vanhu vakasanangurwa vePurotesitendi muna 1840 uye veAdhivhendi avo vakanga vari vanhu vakasanangurwa muna 2001, “vakasungwa navafuri vemiseve.” Vafuri vemiseve muzviporofita zveBhaibheri iIslam, uye apo chiratidzo cheIslam chakazadzika muna 1840 nomuna 2001, avo vaimbova vanhu vakasanangurwa vakaramba chiporofita cheIslam sezvachakaiswa mberi navaya vanomiririrwa naEzekieri. Ipapo ndipo pavakabva vasungwa semasawi. Basa raEzekieri rakanga riri rokubvisa “nguvo” inofukidza “chivi chavo,” icho chinomiririrwa naJesu seruvengo kuna Mwari.

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

> Mutoro womubani wechiono. Chii chakubata zvino, kuti wakwira zvako chose pamusoro pedzimba here? Iwe wakazara nokupopota, guta rine bope, guta rinofara; vakaurayiwa vako havana kuurayiwa nomunondo, kana kufira kuhondo. Vatongi vako vose vatiza pamwe chete, vakasungwa navapfuri vemiseve; vose vakawanikwa mauri vakasungwa pamwe chete, kunyange vakanga vatizira kure. Isaya 22:1–3.

> And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> Mulungu anali ndi mnyamatayo [Ismayeli]; ndipo anakula, nakhala m’chipululu, ndipo anakhala wowombera ndi uta. Genesis 21:20.

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

> Apho kungekho umbono, abantu bayabhubha; kodwa ogcina umthetho, uyajabula yena. IzAga 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

Jeremia anomirira avo vakadya bhuku apo mutumwa ane simba akaburuka, waizovhenekera nyika nokubwinya kwake, asi ivo vakasangana nokuodzwa mwoyo kwakakonzerwa nokukundikana kwechiporofita cha1843. Jeremia anorangarira nenzira youprofita kana Mwari akanga areva nhema. Chirevo ichocho chinobatanidza Jeremia naHabhakuki 2.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Ndzi ta yima exiwongweni xa mina, ndzi titsemakanya enhlokweni ya xihondzo, ndzi rindza ku vona leswi a nga ta ndzi byela swona, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla xi va erivaleni ematshakaleni, leswaku la xi hlayaka a ta tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke, kambe eku heleni xi ta vulavula, naswona a xi nge hembe; hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta ta, a xi nge hlweri. Waswivo, moya wa loyi a tikukumuxaka a wu lulamanga endzeni ka yena; kambe lowo lulama u ta hanya hi ripfumelo ra yena. Habakuki 2:1–4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

Johani alitumiwa kuwatia ishara wale walioupitia utamu na uchungu wa kukatishwa tamaa, akiwakilisha historia yote ya kuanzia Agosti 11, 1840 hadi Oktoba 22, 1844.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Ndikaenda kwa yule malaika, nikamwambia, Nipe kile kitabu kidogo. Naye akaniambia, Kichukue ukile; nacho kitafanya tumbo lako kuwa chungu, lakini kitakuwa kitamu kinywani mwako kama asali. Nikakitwaa kile kitabu kidogo kutoka mkononi mwa yule malaika, nikakila; nacho kilikuwa kitamu kinywani mwangu kama asali; lakini mara nilipokwisha kukila, tumbo langu likawa chungu. Ufunuo 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Hezekieri anomirira basa rokusvitsa shoko rouprofita rinopfigira vanhu vaimbova vakasanangurwa, iro rakatangwa pakaburuka mutumwa musi wa11 Nyamavhuvhu, 1840, uye wa11 Gunyana, 2001.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Asi iwe, mwanakomana womunhu, inzwa zvandinokuudza; usava mupanduki seimba iyo inopanduka; shama muromo wako, udye zvandinokupa. Zvino ndakati ndichitarira, tarira, ruoko rwakatumirwa kwandiri; uye, tarira, rwakanga rwakabata rugwaro rwomupumburu webhuku; akaruwuramisa pamberi pangu; rwakanga rwakanyorwa mukati nokunze; uye maiva makanyorwa mairi kuchema, nokurira, nenhamo. Uyezve akati kwandiri, Mwanakomana womunhu, idya chauchawana; idya mupumburu uyu, uende unotaura kuimba yaIsraeri. Naizvozvo ndakashama muromo wangu, akandiita kuti ndidye mupumburu uyo. Akati kwandiri, Mwanakomana womunhu, ita kuti dumbu rako ridye, uzadze ura hwako nomupumburu uyu wandinokupa. Ipapo ndakaudya; uye wakanga uri mumuromo mangu setuchi nokutapira kwawo. Ezekieri 2:8–3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Jeremia inomiririra nhoroondo kubva musi wa11 Nyamavhuvhu 1840 kusvikira nguva iri pedyo chaizvo neMhere yoPakati pousiku.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Mashoko enyu akawanikwa, ndikadya iwo; uye shoko renyu rakava kwandiri mufaro nokufarisisa kwemoyo wangu; nokuti ndinodanwa nezita renyu, imi Jehovha Mwari wehondo. Handina kugara paungano yavaseki, kana kufara navo; ndakagara ndiri ndoga nokuda kweruoko rwenyu; nokuti makandizadza nokutsamwa. Kurwadziwa kwangu kunogarireiko, neronda rangu richirambidza kupora, risingadi kuporeswa? Muchava kwandiri chose semurevi wenhema, semvura dzinopera here? Naizvozvo zvanzi naJehovha, Kana ukadzoka, ipapo ndichakudzosazve, ugomira pamberi pangu; uye kana ukabudisa chinokosha kubva pane chisina maturo, uchava somuromo wangu; ngavadzokere kwauri ivo, asi iwe usadzokere kwavari. Uye ndichakuita kurudzi urwu rusvingo rwendarira rwakakomberedzwa; vacharwa newe, asi havangakukundi; nokuti ndinewe kuti ndikuponese nokukununura, ndizvo zvinotaura Jehovha. Uye ndichakununura kubva muruoko rwavakaipa, uye ndichakudzikinura kubva muruoko rwavanotyisa. Jeremiya 15:16–21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Jeremia anomirira nhoroondo yedu yazvino neshoko redu. Shoko razvino ishoko reKuchema Kwousiku Hwapakati, riri kuramba richikudziridzwa panguva iyo vanhu vaMwari vanomiririrwa naJeremia “vazadzwa” ne“hasha,” vachifunga kuti “kurwadziwa” kwavo kwaizova “kusingaperi” uye “ronda” ravo risingarapiki, ronda raisazomboporeswa. Vakazviparadzanisa ne“ungano yevaseki.” Havasisina “kufara” sezvavaiita pakutanga pavakadya bhuku uye rakanga riri “mufaro we” “moyo” wavo.

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Asi pane zano kuna avo vari mumamiriro iwayo. “Kana ukadzoka,” uyezve “kana ukabudisa chinokosha kubva pane chisina maturo,” ipapo Mwari vachadzokera kwavari. MuChiHebheru, mashoko okuti “ndichakudzosa zvakare” mundima iyoyo anoreva kuti Mwari vachadzokera kwavari, kana ivo vakadzokera kwaAri.

> Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

> Naizvozvo, zvinozviisai pasi paMwari. Rwisanai nadhiabhorosi, iye achakutizai. Swederai kuna Mwari, naye achaswedera kwamuri. Shambai maoko enyu, imi vatadzi; muchenese mwoyo yenyu, imi vane mwoyo miviri. Tambudzikanai, mucheme, murire; kuseka kwenyu ngakushandurwe kuve kuchema, nomufaro wenyu uve kusuruvara. Zvininipisei pamberi paShe, uye iye achakusimudzai. Jakobho 4:7–10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Kungava vachiswedera pedyo naMwari, Iye achaswedera pedyo navo. Kana vakaita zvinhu izvi, ipapo “vachamira pamberi paShe” uye vachava “muromo” waMwari. Uyezve anorayiridza Jeremia (isu) kuti achaita vanhu Vake kuti vave “rusvingo rwendarira rwakasimbiswa” kune “vakaipa,” uye pashure paizvozvo “vanotyisa” vachauyisa hondo pamusoro paavo vanomiririrwa naJeremia. “Vakaipa” ndiko kumiririrwa kwaDhanieri kwemhandara dzoupenzi dzaMateo. “Vanotyisa” vanomiririra kubatana kwakapetwa katatu kweBhabhironi razvino panguva yedambudziko remutemo weSvondo.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Ushahidi wa manabii hao watatu wote unazungumzia historia ileile, lakini unashughulikia vipengele vitatu tofauti vya historia hiyohiyo. Yeremia anawawakilisha wale ambao ndiyo kwanza wamepitia kukatishwa tamaa kwa kwanza, lakini bado hawajafikia alama ya Njia ya Kilio cha Usiku wa Manane. Hapa ndipo tumekuwa tangu Julai 18, 2020. Swali ni ikiwa tutarudi. Tukirudi, “tutasema” kwa ajili ya Bwana wakati uleule ambapo Marekani “inazungumza” kama joka.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Nhoroondo iri kuratidzwa naJeremiah ndiyo nhoroondo yedu yazvino, uye ndiyo nhoroondo inomiririrwa nezviratidzo zvitatu zvakavanzika zviri mukati memabhanan’ana manomwe. Uyezve, ndiyo nhoroondo umo ndima iri muna Johane yakaiswa muchiporofita, nokuti kusimbiswa kwezvitsauko zvina zviri muna Johane ibasa roMweya Mutsvene mukunyaradza Jeremiah ari kubvunza kuti, ko akatenda nhema here, uye kuti, ko shoko rakaravira kutapira zvikuru raizova mvura dzakakundikana here.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Naizvozvo, Jeremia anomiririra nhoroondo kubva musi wa11 Gunyana 2001 zvichienda mberi kusvika musi wa18 Chikunguru 2020, apo nguva yokunonoka yakatanga, sezvinomiririrwa namazuva matatu nehafu okufananidzira anotevera. Pandinoti “okufananidzira,” handisi kureva chiporofita chenguva. Ndiri kutaura kuti musi wa18 Chikunguru 2020 ndipo pakaurayiwa zvapupu zviviri, iro Bhaibheri noMweya weChiporofita, uye zvitunha zvazvo zvikasiirwa mumugwagwa kwamazuva matatu nehafu muna Zvakazarurwa 11.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.

> A ndzi nyika matimba eka timbhoni ta mina timbirhi, kutani ti ta profeta masiku ya khume-nharhu ni makume mambirhi, ti ambale nguvu. Lava hi vona minsinya mimbirhi ya mitlhwari, ni swo tlhavikela swimboni swimbirhi leswi yimeke emahlweni ka Xikwembu xa misava. Loko munhu un'wana a lava ku ti vavisa, ndzilo wu huma enon'weni wa tona, wu dlaya valala va tona; naswona loko munhu un'wana a lava ku ti vavisa, u fanele ku dlayiwa hi mukhuva wolowo. Leswi swi ni matimba yo pfala tilo, leswaku mpfula yi nga ne eminsukwini ya ku profeta ka swona; naswona swi ni matimba ehenhla ka mati ku ma hundzula ngati, ni ku ba misava hi makhombo hinkwawo, hilaha swi lavaka hakona. Kutani loko swi hetile vumbhoni bya swona, xivandzana lexi tlhandlukaka xi huma ekheleni leri nga riki na makumu xi ta lwa na swona, xi swi hlula, xi tlhela xi swi dlaya. Kutani mintsumbu ya swona yi ta etlela exitarateni xa muti lowukulu, lowu hi tlhelo ra moya wu vuriwaka Sodoma na Egipta, laha na Hosi ya hina yi vambiweke kona. Kutani vanhu va matiko ni tinxaka ni tindzimi ni matiko va ta vona mintsumbu ya swona masiku manharhu ni hafu, naswona a va nge pfumeli leswaku mintsumbu ya swona yi vekiwa emasirheni. Kutani lava akeke emisaveni va ta tsaka hikwalaho ka swona, va tiphina, va rhumelana tinyiko; hikuva vaprofeta lava vambirhi a va xanisa lava akeke emisaveni. Nhlavutelo 11:3–10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Ushahidi unaowasilishwa na hali ya Yeremia unawekwa baada ya kukatishwa tamaa, lakini kabla ya Kilio cha Usiku wa Manane. Yeremia alihitaji kurejea kabla hajaweza kuwa sauti ya ujumbe wa Kilio cha Usiku wa Manane. Hii ndiyo hali yetu leo. Huu pia ndio muktadha wa kihistoria wa sura nne katika Yohana tunazozizingatia, na pia ndio historia inayowakilishwa na historia iliyofichika ndani ya ngurumo saba.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Kana tikafunga nezvechiedza chine chokuita no“Munyaradzi” muuchapupu hwaJohane hwezvitsauko zvina, tinowana humbowo huzhinji hwokuziva kuti rondedzero iyi iri pamusoro pa18 Chikunguru 2020, kuora mwoyo nenguva yokunonoka, shoko reKuchema kwapausiku iro rakasvinudzwa, uye kutonga kunouya kwomutemo weSvondo. Zvitsauko izvi zviri kuvakira pamusoro pechimiro chechiporofita chenhau yakavanzika.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Kana tichizova somuromo waMwari mudambudziko riri kuuya nokukurumidza, basa redu zvino ndere “kubudisa chinokosha kubva pachisina maturo”; kana, sokutsanangura kunoita Jakobho basa iroro rimwe chetero, tinofanira “kuchenesa” “maoko” edu, “imi vatadzi; nokunatsa mwoyo yenyu, imi vane mifungo miviri. Tambudzikai, mucheme, uye murire; kuseka kwenyu ngakushandurwe kuve kuchema, nomufaro wenyu kuve kusuruvara. Zvininipisei pamberi paShe, uye achakukudzai” sechiratidzo munguva iri pedyo zvikuru.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Ataqumin kanqa huk señalta nacionkunapaq, hinaspan Israelmanta qarqusqakunata huñunqa, Judámanta ch’iqichisqa runakunatataq kay pachapa tawa k’uchunkunamanta tantanqa. Isaías 11:12.

We will bring our consideration of these four chapters to a conclusion in the next article.

Tichapedzisa kuongorora kwedu kwezvitsauko zvina izvi muchinyorwa chinotevera.

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