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# The Book of Daniel - Number Seventy-Six

Bhuku ḽa Daniele - Nomboro ya Fusumbe-na-rathi

Unsealing Prophecies: The Rejection of Light in 1856 and its Consequences

Ukufukulula Iziphrofetho: Ukwaliwa KokuKhanya ngo-1856 Nemiphumela Yakho

Author

Jeff Pippenger

Published

February 9, 2024

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In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.

Muna 1856 chiedza che“nguva nomwe” chakazarurwa, uye pakasvika 1863 chiedza ichocho chakanga charambwa. Muporofita akabva kuJudha akaunza chiedza ichocho kuna mambo akaipa Jerobhoamu, asi Jerobhoamu akaramba chiedza. Isaya akaunzawo chiedza ichochi kuna mambo akaipa Ahazi, uye naiyewo akachiramba. Nokuda kwokuramba chiedza chakanga chakabatanidzwa nedziva reShiroa, umambo hwaJerobhoamu (hwokumusoro) nohwaAhazi (hwokumaodzanyemba) zvakatorwa zvichiendeswa muuranda namambo akabva kuchamhembe muna 723 BC, uye 677 BC, zvichitevedzana.

Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.

Mose, pakupanduka kwa Aroni; Yesaya pamodzi ndi Ahazi, ndi Yeremiya pamodzi ndi mafumu ena, anayimira okhulupirika a mbiri ya a Millerite, amene onse anali kuyimira amithenga a kuunika mu kupanduka kwa masiku otsiriza. Vuto “loyamba” la masiku otsiriza la chaka cha 1863, ndi vuto “lomaliza” la masiku otsiriza la “chivomezi chachikulu” la m’chaputala cha khumi ndi chimodzi cha Chivumbulutso (lamulo la Lamlungu lomwe likubwera posachedwa), ziyimiridwa ndi mizere yonseyi ya uneneri. Mneneri wochokera ku Yuda akuyimira mneneri amene anabwerera m’mbuyo pa udindo wake, ndipo potsiriza amayikidwa m’manda omwewo limodzi ndi Chiprotestanti chopanduka. Imfa yake ndi kuikidwa m’manda kwake zinali chifukwa cha kusankha kwake kudya ndi kumwa zakudya za mneneri wonama wa ku Beteli.

The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.

Kutongwa kwa kushindwa na upapa (mfalme wa Ashuru) katika sheria ya Jumapili, ambako kulifananishwa na kutawanywa kwa falme za kaskazini na kusini za Yeroboamu na Ahazi, kunalingana na hatima ya nabii wa Uyahudi, kwa maana alikufa kati ya “simba” na “punda.” “Simba” ni ishara ya Babeli ambayo katika siku za mwisho ni upapa.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> Zvino zvakaitika, mushure mokunge adya chingwa uye anwa, kuti akamusadzirira mbongoro, iyo yomuporofita waakanga adzosa. Zvino wakati aenda, shumba ikasangana naye munzira, ikamuuraya; chitunha chake chikakandwa munzira, uye mbongoro ikamira parutivi pacho, shumba ikamirawo parutivi pechitunha. Zvino tarirai, vanhu vakapfuura vakaona chitunha chakakandwa munzira, neshumba yakamira parutivi pechitunha; vakauya vakazvizivisa muguta maigara muporofita wakwegura. Zvino muporofita akanga amudzosa kubva munzira paakanzwa izvozvo, akati, Ndiye munhu waMwari, akanga asingateereri shoko raJehovha; naizvozvo Jehovha akamukumikidza kushumba, iyo yamubvarura nokumuuraya, sezvakanga zvakataurwa kwaari neshoko raJehovha, raakanga areva kwaari. Zvino akataura kuvanakomana vake achiti, Ndisadzirirei mbongoro. Vakamusadzirira. Akaenda akandowana chitunha chake chakakandwa munzira, nembongoro neshumba zvakamira parutivi pechitunha; shumba yakanga isina kudya chitunha, kana kubvarura mbongoro. Zvino muporofita akasimudza chitunha chomunhu waMwari, akachiisa pamusoro pembongoro, akachidzosa; uye muporofita wakwegura akauya kuguta kuzochema nokumuviga. Akaisa chitunha chake muguva rake amene; vakamuchemera vachiti, Haiwa, hama yangu! Zvino zvakaitika, mushure mokunge amuviga, kuti akataura kuvanakomana vake achiti, Kana ndafa, ipapo mundivige muguva makavigwa munhu waMwari; muise mapfupa angu parutivi pamapfupa ake; nokuti shoko raakadanidzira neshoko raJehovha pamusoro pearitari yaiva paBheteri, napamusoro pedzimba dzose dzamatunhu akakwirira dziri mumaguta eSamaria, zvirokwazvo richaitika. 1 Madzimambo 13:11–32.

The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.

Muporofita weJudhea akafa ari pakati pezviratidzo zviviri. Shumba chiratidzo cheBhabhironi, uye Bhabhironi razvino ramazuva okupedzisira ndiMambo weKumusoro, anosvika kumagumo ake pasina anomubatsira muna Danieri chitsauko chegumi nerimwe, ndima makumi mana neshanu. Chiratidzo chesimba rake ndiko kunamatwa kwezuva, uko kuri kusemesa kwechina, uye apo rudzi rwechina rweAdhivhentizimu yeRaodhikia runoratidzwa muna Ezekieri chitsauko chisere rwakakotamira kuzuva. Muhope dzaMiller akaratidzwa kuti kwete chete kuti zvishongo zvakapararira uye zvakafukidzwa, asiwo kuti bhokisi pacharo, raimiririra Bhaibheri, rakanga rabvarurwa kuita zvidimbu.

In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.

Mu chizvarwa chechitatu chechiAdventism, basa rekusuma kushandiswa kweanonzi madudzirwo emazuva ano eBhaibheri rakasimudzirwa nehutungamiri hweAdventism. Madudzirwo iwayo anonzi emazuva ano akabva paboka rezvinyorwa zvakashatiswa rinokurudzirwa nevadzidzi vezvechitendero vemunhu wechivi, pamwe chete nechiPurotesitendi chakatsauka. Bhokisi remufi raMiller raiva King James Version, iro rakadudzirwa kubva kuzvinyorwa zvisina kushatiswa.

By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!

Pachizvarwa chechina cheAdventismu yeRaodhikia, kereke yakanga yabatana neWorld Council of Churches, mubatanidzwa wekereke yeRoma navanasikana vayo. Adventismu yakapikisa kwemakore, ichiitira kubatsira boka rayo rakanga rakarara, kuti ivo vaingova “vaongorori” chete paWorld Council of Churches, kusvikira mitemo inotonga yemubatanidzwa wakaipa uyu yaratidza kuti chinzvimbo che“muongorori” chinomirira nhengo izere ine kodzero yakazara yokuvhota!

In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”

M’badwo ghachinayi awo chachinayi, ŵakapereka kaŵiri mendulo ya golide ku “munthu wa kwananga.” Yimoza mwa mendulozo yikaŵa na chizindikiro cha kumvwisisa kwa Chikatolika pa Kwiza Kachiŵiri kwa Khristu, yikulongora Yesu wakuŵika phazi Lake pa charu chapasi pa kwiza Kwake, ndipo yikaŵaso na mphanji ya dazi ya Chikatolika kumanyuma kwa Khristu, kweniso kufupikizgika kwa Chikatolika kwa dango lachinayi, uko kukati waka, “kumbukira Sabata.” Mu mulandu wa pa khoti (uwo ni kutchaya kwa dango), Purezidenti wa General Conference wakapeleka ukaboni umo wakalongosolera kuti mpingo wa Seventh-day Adventist kale ukaŵa na chipulikano chakuti upapa ukaŵa wakususka Khristu, kweni kuti mpingo wake kale chomene ukaponya chipulikano icho “ku mulu wa viswaswa vya mbiri.”

The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.

Chinyangadzo chechina (chizvarwa) ndipo panopfugama vatungamiriri makumi maviri navashanu vekereke yeJerusarema kuzuva. Zvinonyangadza zvinoramba zvichiwedzera zvakatanga nemufananidzo wegodo wakamiswa pasuo, zvichiratidza kutanga kwazvo. Muporofita wakabva kuJudha anozoguma avigwa pamwe chete nechiPurotesitendi chakatsauka pakutenda, uye shumba (Bhabhironi) inomuuraya, nokuti akadzokera kunzira yokushanda yechiPurotesitendi chakatsauka, saka haachakwanisi kuziva kuti iRoma inomisa chiratidzo, uye apo pasina chiratidzo chinomisikidzwa nechiratidzo chomunhu wechivi, pakupedzisira unozowanikwa uri kurutivi rwomunhu wechivi.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Vaya vanovhiringidzika pakunzwisisa kwavo shoko, vasingakundikani kuona zvinorehwa naantikristu, zvirokwazvo vachazviisa kudivi raantikristu.” Kress Collection, 105.

The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.

Muporofita weJudha akavigwa pamwe chete nomuporofita wenhema weBheteri, uyo akamuzivisa somu“hama” yake, uye akawanikwa afa pakati pezviratidzo zviviri. “Shumba” yaimirira kukundikana kwake kunzwisisa antikristu, uye “mbongoro” chiratidzo cheIslamu. Adventism yeRaodhikia yakatoratidza kare, nokunyarara kwayo pamusoro paGunyana 11, 2001, kuti haizivi kuti nyaya yeIslamu yeNhamo yechitatu iMhere dzePakati pousiku, shoko remvura yokupedzisira. Kukundikana kuziva shoko remvura yokupedzisira, rufu! Mvura yokupedzisira yakatanga paGunyana 11, 2001 apo mutumwa ane simba waZvakazarurwa gumi nesere akaburuka, apo zvivako zvikuru zveNew York City zvakawisirwa pasi. “Mvura” ishoko, uye shoko rinofanira kuzivikanwa kuti rigamuchirwe.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Hatifaniri kumirira mvura yokupedzisira. Iri kuuya pamusoro pavose vachaziva nokugamuchira dova nemvura dzechinaya dzenyasha dzinotidzikira. Kana tichiunganidza zvidimbu zvechiedza, kana tichikoshesa ngoni dzaMwari dzakasimba, uyo anofarira kuti tivimbe naye, ipapo chipikirwa chose chichazadziswa. [Isaya 61:11 quoted.] Nyika yose ichazadzwa nokubwinya kwaMwari.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.

“pasi pose” rinoziva zvakaitika musi wa11 Gunyana 2001, asi kuti gamuchire shoko rinotangira ipapo uye pakupedzisira rinovhenekera pasi pose nokubwinya kwaMwari, shoko iri rinofanira kuzivikanwa. Shoko rokuti “ziva,” rinoreva “kuyeuka kana kudzorerazve ruzivo rwechinhu, kungava nokubvuma ruzivo irworwo kana kuti kwete. Tinoziva munhu ari kure, patinoyeuka kuti takambomuona kare, kana kuti takambomuziva munguva yakapfuura. Tinoziva chimiro chake kana inzwi rake.” Webster’s 1828 Dictionary.

The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.

Tsitsi bedzi mutendi wa Laodikea wa Vaadventisti angaziva shoko rekunaya kwemvura yokupedzisira rakasvika musi wa11 Gunyana 2001, kana achiziva kuti akamboona kuratidzwa kumwe cheteko kwesimba roumwari kare. Musi wa11 Nyamavhuvhu 1840 mutumwa ane simba waZvakazarurwa 10 akaburuka, apo chiporofita chenhamo yechipiri yeIslam chakazadziswa. Nhoroondo iyoyo yakadzokororwa zvakakwana apo musi wa11 Gunyana 2001 mutumwa ane simba waZvakazarurwa 18 akaburuka pakazadziswa chiporofita chenhamo yechitatu yeIslam, uye kutadza kuziva Islam yenhamo yechitatu, ndiko kutakurwa nembizi yomusango yeArabhiya kuendeswa kurufu runounzwa neshumba yeBhabhironi razvino.

The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.

Vakadhakwa vaEfuraimu, vasingagoni kuverenga bhuku rakaiswa chisimbiso, havagoni kuona kudzokororwa kwenhoroondo yeMillerite, nokuti kuziva ikoko kunovakirwa panzira yokudzidzisa yemvura yokupedzisira ye“mutsara pamusoro pomutsara.” Pfungwa yokuti kuratidzwa kwesimba raMwari munhoroondo yeMillerite kunodzokororwa mumazuva okupedzisira haigoni kutsigirwa nenzira yokudzidzisa yechiPurotesitendi chakatsauka neyechiKatorike.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Mutumwa uyo anobatana mukuziviswa kweshoko remutumwa wechitatu achavhenekera nyika yose nekubwinya kwake. Pano panofanotaurwa basa rine upamhi hunosvika pasi rose uye simba risingawanzoonekwa. Sangano rekumirira kuuya kwaKristu remuna 1840–44 rakava kuratidzwa kunobwinya kwesimba raMwari; shoko remutumwa wokutanga rakasvitswa kunzvimbo dzose dzemamishinari munyika, uye mune dzimwe nyika makava nechido chikuru chechitendero chisati chamboonekwa munyika ipi neipi kubva paNguva yeKuvandudzwa kweChechi yezana ramakore regumi nenhanhatu; asi izvi zvichapfuurwa nesangano rine simba guru riri pasi peyambiro yokupedzisira yomutumwa wechitatu.” The Great Controversy, 611.

The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.

Vatungamiriri mapofu vaIsraeri yazvino vanomanikidzirwa nenzira yavo yokushanda kuramba chokwadi chokuti kuchava nokudzokororwa kwokuratidzwa kwesimba raMwari mumazuva okupedzisira, sezvazvakanga zvakaita mumakore akare.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> “Pano tinoona kuti kereke—nzvimbo tsvene yaIshe—ndiyo yakatanga kunzwa kurohwa kwehasha dzaMwari. Varume vakuru, avo Mwari vakanga vavhenekera zvikuru uye vakanga vamira sevachengeti vezvido zvomweya zvevanhu, vakanga vaputsa chivimbo chavakapiwa. Vakanga vatora chimiro chokuti hatifaniri kutarisira zvishamiso nokuratidzwa kunooneka kwesimba raMwari sezvaiitwa mumazuva akapfuura. Nguva dzachinja. Mashoko aya anosimbisa kusatenda kwavo, uye vanoti: Ishe haangaiti zvakanaka, uye haangaiti zvakaipa. Vane ngoni kwazvo zvokuti havangashanyiri vanhu vavo nokutonga. Naizvozvo, ‘Rugare nokuchengeteka’ ndiko kuchema kunobva kuvanhu vasingazombosimudzizve inzwi ravo sehwamanda kuti varatidze vanhu vaMwari kudarika kwavo neimba yaJakobho zvivi zvavo. Imbwa idzi mbeveve dzakanga dzisingadi kuhukura ndidzo dzinonzwa kutsiva kwakarurama kwaMwari atsamwa. Varume, mhandara, navana vaduku vanoparara pamwe chete.” Testimonies, vhoriyamu 5, 211.

The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.

Ukuphumputheka kwaseLawodikiya kwamadoda afundileyo alawula abangafundanga baseYerusalem akuwavumeli ukuba aqonde imvula yamva, kuba akasebenzisi kuphela indlela eyonakeleyo yokutolika iBhayibhile, kodwa nezigqibo ezivezwa yingqiqo yawo yobuxoki ziwabeka kwindawo apho aya kukhanyela nakuphi na ukubonakaliswa kwixesha elizayo kwamandla kaThixo, njengakwiminyaka yakudala. Kanti ke uMalaki isahluko sesithathu uchaza ukuba xa uMthunywa woMnqophiso ehlambulula oonyana bakaLevi, ngoko umnikelo uya kuba njengemihla yamandulo.

> “The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?

> “UMboni Weqiniso uyamemezela athi, ‘Ngiyakwazi imisebenzi yakho.’ ‘Phendukani, nenze imisebenzi yokuqala.’ Lokhu kuyisivivinyo sangempela, ubufakazi bokuthi uMoya kaNkulunkulu uyasebenza enhliziyweni ukuze anigcwalise ngothando lwakhe. ‘Ngiyakuza kuwe masinyane, ngisuse uthi lwezibani lwakho endaweni yalo, ngaphandle kokuba uphenduke.’ Ibandla lifana nomuthi ongatheli othi, ngokwamukela amazolo nemvula nokukhanya kwelanga, bekufanele uveze izithelo eziningi, kodwa ukuhlola kukaNkulunkulu kungatholi lutho kuwo ngaphandle kwamaqabunga. Umcabango osindayo emabandleni ethu! osindayo impela kuwo wonke umuntu ngamunye! Kuyamangalisa ukubekezela nokuyekezela kukaNkulunkulu; kodwa ‘ngaphandle kokuba uphenduke,’ kuyophela; amabandla, izikhungo zethu, ayakusuka ebuthakathakeni aye ebuthakathakeni, ekubeni semkhubeni obandayo aye ekufeni, kuyilapho esathi, ‘Ngicebile, ngandisiwe ngempahla, angisweli lutho.’ UMboni Weqiniso uthi, ‘Kanti awazi yini ukuthi ulusizi, futhi uyadabukisa, futhi umpofu, futhi uyimpumputhe, futhi uhamba ze.’ Bayoke babone ngokucacileyo yini isimo sabo?”

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> “Miungano itakuwa na udhihirisho wa ajabu wa uweza wa Mungu, lakini hautawagusa wale ambao hawajajinyenyekeza mbele za Bwana, na kuufungua mlango wa moyo kwa kuungama na kutubu. Katika udhihirisho wa uweza huo unaoiangaza dunia kwa utukufu wa Mungu, wao wataona tu kitu ambacho, katika upofu wao, hudhani kuwa ni cha hatari, kitu kitakachoamsha hofu zao, nao watajitia nguvu kukipinga. Kwa sababu Bwana hatendi kazi kulingana na mawazo na matarajio yao, wataipinga kazi hiyo. ‘Kwa nini,’ husema, ‘tusimjue Roho wa Mungu, hali tumekuwa katika kazi hii miaka mingi hivyo?’—Kwa sababu hawakuitikia maonyo, wala masihi ya jumbe za Mungu, bali waliendelea kwa ukaidi kusema, ‘Mimi ni tajiri, nimeongezeka kwa mali, wala sina haja ya kitu chochote.’ Kipawa, uzoefu wa muda mrefu, havitawafanya wanadamu kuwa mifereji ya nuru, isipokuwa wajiweke chini ya miale angavu ya Jua la Haki, na waitwe, na kuchaguliwa, na kutayarishwa kwa karama ya Roho Mtakatifu. Wakati wanadamu washughulikiao mambo matakatifu watajinyenyekeza chini ya mkono wenye nguvu wa Mungu, Bwana atawainua. Atawafanya kuwa watu wa utambuzi—watu walio matajiri katika neema ya Roho wake. Tabia zao kali za ubinafsi, ukaidi wao, vitaonekana katika nuru ing’arayo kutoka kwa Nuru ya ulimwengu. ‘Nitakuja kwako upesi, nami nitaondoa kinara chako mahali pake, usipotubu.’ Ukiutafuta Bwana kwa moyo wako wote, ataonekana kwako.” Review and Herald, December 23, 1890.

The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”

Ukufa komprofethi wakwaJuda kumelwe kokubili “yingonyama” yaseBhabhiloni yanamuhla, okuyisifanekiso sesiprofetho esimisa umbono womlando wesiprofetho, futhi futhi “ngembongolo.” Ukukhulunywa kokuqala ngobuSulumane emiBhalweni kwenzeka lapho u-Ishmayeli ethulwa “njengomuntu wasendle.”

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> “Uye achava munhu wesango; ruoko rwake ruchava rwakanangana nomunhu mumwe nomumwe, uye ruoko rwomunhu mumwe nomumwe ruchanangana naye; uye achagara pamberi pehama dzake dzose.” Genesisi 16:12.

The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.

Mthetho wokukhankanywa kokuqala emiBhalweni uchaza ukuba zonke iimpawu zomqondiso ziqulethwe apho, kuba iLizwi likaThixo yimbewu, yaye imbewu inayo yonke i-DNA eyimfuneko ukuze izalise ibe yisityalo siphela. Igama eliguqulelwe ngokuthi “indoda yasendle” ligama elithetha “iesile lasendle laseArabhiya.” “Iesile” emiBhalweni yenyaniso ngomnye wemifuziselo yobuSilamsi.

The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.

Shoko raEzekieri muchitsauko chemakumi matatu nenomwe rinomutsa mapfupa akafa kuti ave noupenyu, apo anomuka amire seuto guru, ndiro shoko rechiIslamu reNhamo yechitatu, uye shoko iro ndiro shoko reKuchema kwePakati peUsiku kwemazuva okupedzisira. Hanzvadzi White inodzidzisa zvakananga kuti kupinda kwaKristu muJerusarema kwokukunda kwaimiririra shoko reKuchema kwePakati peUsiku.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

> “पाऊँरातिको पुकार तर्कद्वारा यति वहन गरिएको थिएन, यद्यपि धर्मशास्त्रीय प्रमाण स्पष्ट र निर्णायक थियो। त्यससँगै आत्मालाई उद्वेलित गर्ने एक प्रेरक शक्ति पनि थियो। त्यहाँ न त कुनै शंका थियो, न कुनै प्रश्न। ख्रीष्टको यरूशलेममा विजयपूर्ण प्रवेशको अवसरमा, चाड मनाउन देशका सबै भागबाट भेला भएका मानिसहरू जैतून डाँडातर्फ ओइरिए, र जब तिनीहरू येशूलाई साथ दिइरहेको भीडसँग मिले, तब तिनीहरूले त्यस घडीको प्रेरणालाई ग्रहण गरे, र यस उद्घोषलाई अझ प्रबल बनाउन सहयोग गरे, ‘प्रभुको नाउँमा आउने धन्य होस्!’ [मत्ती 21:9.] त्यस्तै प्रकारले, एडभेन्टिस्ट सभाहरूमा भेला भएका अविश्वासीहरू—कोही जिज्ञासाले, कोही केवल उपहास गर्न—‘हेर, दुलहा आउँदै हुनुहुन्छ!’ भन्ने सन्देशसँग रहने विश्वस्त पार्ने शक्तिलाई अनुभव गरे।” स्पिरिट अफ प्रोफेसी, खण्ड 4, 250।

The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.

Ufunuo wa Yesu Kristo ndio ujumbe wa mwisho unaofunuliwa katika siku za mwisho, nao unaihusu Uislamu wa Ole la tatu. Kristo, ambaye ndiye ujumbe unaofunuliwa, alipoingia Yerusalemu, na hivyo kuufananisha Mlilio wa Usiku wa Manane wa siku za mwisho, alibebwa (ujumbe Wake ulibebwa) na “punda.” Ujumbe wa mwisho wa haki ya Kristo unabebwa na Uislamu.

Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.

Chiislam ha sido, es y será munhu wemusango, sezvinomiririrwa nembongoro yemusango yeArabia; uye ani naani anoda kuona (uye varipo vazhinji vasingadi kuona), anogona nyore “kuziva” kuti hondo iri kuitwa zvino nechiIslam kupenga kwemusango. Kuda kuzviuraya, vachitenda kuti kuchava nomubayiro mukuru wezvepabonde muupenyu hunotevera, kupenga kwaSatani. Kutaurwa kwekutanga kwechiIslam kwakaratidza kuti chiIslam chaizova munhu wemusango.

Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.

Nkhondo ya Chisilamu ikubweretsa pamodzi anthu onse a dziko lapansi kuti alimbane ndi nkhondo yomwe ikukulirakulira ya Tsoka lachitatu. Chisilamu ndi kulingalira kwa uneneri kokhazikitsa boma limodzi la dziko lonse, ndipo anthu okonda ulamuliro wa dziko lonse amaphunzitsa kuti iwo mwadala anabwezeretsa Ayuda m’dziko la Israeli pambuyo pa Nkhondo Yachiwiri ya Padziko Lonse, kuti agwiritse ntchito chidani chakale cha Chisilamu motsutsana ndi Ayuda poyambitsa Nkhondo Yachitatu ya Padziko Lonse. Anthu okonda ulamuliro wa dziko lonse amakhulupirira, ndipo aphunzitsa kwa zaka zambiri, kuti adzafunika Nkhondo Yachitatu ya Padziko Lonse kuti akhazikitse boma lawo limodzi la dziko lonse. Zolinga zowonongeka za anthu okonda ulamuliro wa dziko lonse, monga zafotokozedwera m’mawu awo eni, zikugwirizana ndi udindo wa m’Baibulo wa Chisilamu.

Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.

Zvichida chinonyanya kukomba muDNA youporofita yaIshmaeri, mundima yaanotanga kutaurwa mairi, ichokwadi chokuti mweya wake, uyo uri mweya wo“munhu wesango,” “unogara pamberi pehama dzake dzose.” Pfungwa yokuti ichava mimwe chete mapoka eIslam yakanyanyisa ndiywo achabatanidzwa muNhamo yechitatu, haiwirirani neShoko raMwari. Maonero akajairika anotsvakwa nekururamisa kwezvematongerwo enyika okuti mune vanhu vashoma vakaipa mukunyengetedza kwose kwechitendero, uye kuti vazhinji vechitendero cheMuslim vagari vanoda rugare, haaenderani nebhuku ravo dzvene pacharo, kana neBhaibheri.

The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.

Korani inodzidzisa kuti ibasa romuteveri wose waAllah kuunza nyika yose kuti ienderane nomutemo weSharia, uye kutaurwa kwekutanga kweIslam mubhuku raGenesisi kunoratidza kuti mweya wo“munhu wesango” waIshmaeri uchava mumuteveri wose weIslam. Korani inodzidzisa zvakananga vateveri vayo kunyepedzera kuva nehunhu hwakanaka pavanenge vachigara munzvimbo dzavasati vava nesimba rokumanikidza vanhu kutevera kutonga kwechitendero chavo, sezvakangoitawo chiKatorike.

The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.

Muporofita akabva kuJudha akatarisana naJerobhoamu apo ushe hwake hwakanga huchangotangwa. Upurotesitendi hwakatsauka pakutenda hwakatanga muna 1844, uye pakarepo hwakatarisanwa neAdhivhentizimu yevaMillerite yakanga yapinda muNzvimbo Tsvenetsvene-tsvenetsvene ikawana murayiro waMwari, kusanganisira Sabata rezuva rechinomwe. Adhivhentizimu yevaMillerite yakaudzwa, sezvinomiririrwa naJeremiya, kuti idzokere kuna Mwari, asi isazombodzokera ku“ungano yevaseki.” Muporofita akabva kuJudha akaudzwa kuti arege kudzoka nenzira imwe chete yaakauya nayo, kana kudya kana kunwa zvokudya zvomuporofita wenhema weBheteri, asi akazviita. Rufu rwomuporofita akabva kuJudha rwakaiswa nenzira yokufananidzira pakati pezviratidzo zviviri, zvaimiririra upapa neIslamu. Adhivhentizimu yeRaodhikia haigoni kuona zvokwadi mbiri idzodzo, nokuti muna 1863, vakazvibaya meso avo omweya, vakatanga nzira yokuviga matombo anokosha nenzira yakashandiswa naWilliam Miller kuitira kusimbisa nheyo dzeAdhivhentizimu nemari dzenhema namatombo anokosha enhema, pamwe chete nenzira yeupurotesitendi hwakatsauka pakutenda neKaturike.

The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.

“Munhu ane bhurasho reguruva” zvino ava kutsvaira pasi Rake, achidzorera zvishongo zvacho uye achizvipa kuna Miller kuti azviise patafura yake, asi Adventism yakapofumadzwa nokutenda kuti ndivo vanhu vakasara vakasimudzwa saVanhu Vake muna 1844.

> And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.

> Uye musafunga kuti mungati mukati menyu, Tine Abrahama sababa vedu; nokuti ndinoti kwamuri, Mwari anogona kumutsira Abrahama vana pamabwe awa. Zvinozve demo ratoiswa pamudzi wemiti; naizvozvo muti mumwe nomumwe usingabereki chibereko chakanaka unotemwa, ukandwe mumoto. Ini zvirokwazvo ndinokubhabhatidzai nemvura kuuyisa kukutendeuka; asi uyo unouya shure kwangu ane simba kundipfuura ini, wandisina kufanira kunyange kutakura shangu dzake; iye achakubhabhatidzai noMweya Mutsvene, nomoto; ane rwauro muruoko rwake, uye achanyatsopura paburiro rake, aunganidze gorosi rake mudura; asi achapisa hundi dzisina zvadzinobatsira nomoto usingadzimiki. Mateo 3:9–12.

Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.

உணர்ச்சியற்ற லவோதிக்கேய அத்வென்டிசம், மனந்திரும்பக் கூடிய அந்த சில தனிநபர்களைத் தவிர, கர்த்தரின் வாயிலிருந்து உமிழ்ந்து விடப்படும். லவோதிக்கேய அத்வென்டிசம், மில்லரின் செய்தியை நிராகரித்த முன்னைய உடன்படிக்கை ஜனங்கள் அடக்கம் செய்யப்பட்ட அதே கல்லறையில் அடக்கம் செய்யப்பட வேண்டும்; ஏனெனில், இப்போது அவர்கள், நூற்று நாற்பத்துநான்கு ஆயிரத்தினருடன் ஒப்பிடுகையில், முன்னைய உடன்படிக்கை ஜனங்களாகவே உள்ளனர். 1863 ஆம் ஆண்டின் கலகம், யூதாவிலிருந்து வந்த தீர்க்கதரிசியால் உருவகமாகக் காட்டப்படுகிறது; அவன் யோசியா ராஜாவைப் பற்றிய ஒரு தீர்க்கதரிசனத்தையும் விட்டுச் சென்றான்.

We will continue this study in the next article.

Tuchaenderera mberi nechidzidzo ichi munyaya inotevera.

> “Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.

> “Panzvimbo pokufanana nenyika, tinofanira kuramba tichiwedzera kusiyana nayo. Satani akabatana, uye acharamba achibatana, nemachechi mukuedza kukuru, kwakanyatsorongwa, kurwisa chokwadi chaMwari. Zvose zvinoitwa navanhu vaMwari kuti vapindire munyika zvichamutsira kupikiswa kwakasimba kunobva kumasimba erima. Kurwisana kukuru kwekupedzisira kwomuvengi kuchava kwakatsunga zvikuru. Kuchava hondo yokupedzisira pakati pemasimba erima namasimba echiedza. Mwana wose waMwari wechokwadi acharwa noushingi ari kudivi raKristu. Avo, panguva yedambudziko guru iri, vanozvitendera kuva kudivi renyika kupfuura kudivi raMwari, pakupedzisira vachazviisa zvizere kudivi renyika. Avo vanovhiringidzika mukunzwisisa kwavo kweShoko, vanokundikana kuona zvinorehwa naantikristu, zvirokwazvo vachazviisa kudivi raantikristu. Iye zvino hapana nguva yokuti tifanane nenyika. Danieri amire mugove rake nomunzvimbo make. Uprofita hwaDanieri nohwaJohane hunofanira kunzwisiswa. Hunodudzirana. Hunopa kunyika zvokwadi dzinofanira kunzwisiswa nomunhu wose. Uprofita uhwu hunofanira kuva uchapupu munyika. Nokuzadzika kwahwo mumazuva okupedzisira ano, huchazvitsanangura hwoga.”

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.

> “Ambuye ali pafupi kulanga dziko chifukwa cha mphulupulu zake. Ali pafupi kulanga magulu achipembedzo chifukwa cha kukana kwawo kuunika ndi choonadi chimene apatsidwa. Uthenga waukulu, wophatikiza uthenga wa mngelo woyamba, wachiwiri, ndi wachitatu, uyenera kulalikidwa kwa dziko. Umenewu ndiwo uyenera kukhala mtolo wa ntchito yathu. Iwo amene akhulupirira Khristu moona adzavomerezana poyera ndi lamulo la Yehova. Sabata ndi chizindikiro pakati pa Mulungu ndi anthu Ake, ndipo ife tiyenera kuonetsa poyera kugwirizana kwathu ndi lamulo la Mulungu mwa kusunga Sabata. Iyi iyenera kukhala chizindikiro chosiyanitsa pakati pa anthu osankhidwa a Mulungu ndi dziko. Kukhala wokhulupirika kwa Mulungu kuli ndi tanthauzo lalikulu. Izi zikuphatikizapo kusintha kwa thanzi. Izi zikutanthauza kuti chakudya chathu chiyenera kukhala chosavuta, ndi kuti tiyenera kukhala odziletsa m’zinthu zonse. Mitundu yambiri ya zakudya imene imawoneka kawirikawiri pa matebulo siyofunikira, koma ndi yovulaza kwambiri. Maganizo ndi thupi ziyenera kusungidwa m’mikhalidwe yabwino kwambiri ya thanzi. Ndi okhawo amene aphunzitsidwa m’chidziwitso ndi kuopa Mulungu amene ayenera kusankhidwa kuti atenge maudindo. Iwo amene akhala m’choonadi kwa nthawi yaitali, komabe osatha kusiyanitsa pakati pa mfundo zoyera za chilungamo ndi mfundo za choipa, amene kumvetsa kwawo pa za chilungamo, chifundo, ndi chikondi cha Mulungu kwaphimbidwa, ayenera kuchotsedwa pa udindo.”

> “God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.

> “ Xikwembu xi ni tidyondzo ta nkoka leti vanhu va xona va faneleke ku ti dyondza. Loko tidyondzo leti a ti dyondzile khale, ntirho wa xona a wu nga ta va laha wu nga kona namuntlha. Ku fanele ku endliwa nchumu wun’we. Ntiyiso a wu fanelanga ku fihliwa eka vatirheli kumbe eka vanhu lava nga ematshan’weni ya vutihlamuleri hikwalaho ka ku chava ku va hlundzukisa. Eka swiyenge swa hina ku fanele ku hlanganisiwa vavanuna lava nga ta vula hi ku rhula ni hi vutlhari xitsundzuxo hinkwaxo xa Xikwembu. Vukarhi bya Xikwembu byi pfurhile ehenhla ka lava, hi ku hlayiseka ka nyama ni ku tidla hi ku tikukumuxa, va kombiseke ku sandza mafambiselo ya xona. Va le ku vaviseni ka ku humelela ka ntirho.”

> “Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.

> “Nsila yiliyonsi yawkongo maudesi, kabili nga yakweba ukupitila, ku mpela ikaleta ukubutuka. E ico Shikulu aleka abo abasunga amano yakwebo ayabufi ukubutushiwa. Muli cilye cine inshita line apo kwomfwa ukulumba no kutumbula, ukubutuka kwa mwenso kuisa mulubilo. Kuli bamo abo, nangu cibe kuti balishiba pa kusokololwa ukwapokelelwe na bambi, pa mulandu wa kusabafwa, bapilibukila kure no kulapwa. Aba bali no mulandu wa pamulu. Balishibe ukufwaya kwa kwa Shikulu, kabili tabaacita. Ukupanikwa kwabo kukaba ukulingana no mulandu wabo. Tabaafwelele pa cebo cakwa Shikulu.” Kress Collection, 105, 106.

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