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# The Book of Daniel - Number One-Hundred and Thirty-Five

Kitabu cha Danieli - Namba Mia Moja Thelathini na Tano

The Prophetic Voices of 1776, 1789, and 1798: A Prelude to the Sealing of the 144,000

Izwi Dzechiporofita dza1776, 1789, uye 1798: Chirevo Chokutanga cheKusimbiswa kwe144,000

Author

Jeff Pippenger

Published

March 14, 2024

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The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Nhoroondo ya1776, 1789 na1798, inoratidza nhoroondo yokuiswa chisimbiso kwevane zviuru zana nemakumi mana nezvina. Pazuva rimwe nerimwe remisi iyoyo, chikara chenyika chakataura. Zviratidzo zvitatu zvenzira zvinofananidzirwa nenguva nhatu dzakataura chikara chenyika, zvinofamba zvakafanana nenzwi nhatu dzaKristu pana Gunyana 11, 2001, Chikunguru, 2023 uye mutemo weSvondo uri kuuya nokukurumidza.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Ndzi a ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, leri fanaka ni ra nanga. Nhlavutelo 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Pa zviratidzo zvitatu izvozvo zvine inzwi, chimwe nechimwe chinoratidza kukwira kuri kuita “kurira” kwenhenda yechitatu, iyo iriwo hwamanda yechinomwe yeyambiro; uye hwamanda inzwi.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Daidzira nesimba, usanyarara; simudza inzwi rako sehwamanda, uratidze vanhu vangu kudarika kwavo, neimba yaJakobho zvivi zvavo. Isaya 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Izwi elaya ophondweni lwabaProthestani ngomhlaka 11 kuMandulo 2001 laliyizwi labalindi elibiza ubu-Adventist baseLawodikeya ukuba baphendukele ezindleleni ezindala zikaJeremiya, kodwa ibandla labahleki bosulu lenqaba ukuhamba kuzo.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Zvanzi naJehovha: Mirai panzira, mutarise, mubvunze pamusoro penzira dzekare, muchiti, Iripi nzira yakanaka? Mofamba mairi, uye muchawana zororo remweya yenyu. Asi vakati, Hatizofambi mairi. Uyezve ndakagadza varindi pamusoro penyu, ndichiti, Teererai kurira kwehwamanda. Asi vakati, Hatingateereri. Jeremia 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Izwi raChikunguru, 2023, raiva rumuko rwebasa reFuture for America, iro rakanga ranyarara kubvira pakuodzwa mwoyo kwekutanga kwaChikunguru 18, 2020. Sezvakanga zvakaita kuziviswa kwaJohane kweMesia aiuya nokukurumidza, uye kuziviswa kwaJustiniani kweantikristu aiuya nokukurumidza, Future for America yakaratidza kuti remangwana reAmerica rakanga rava kuda kushandurwa nokusingaperi paMutemo weSvondo waiuya nokukurumidza, uye nokuridzwa kwehwamanda yechinomwe pachiratidzo ichocho. Izwi romunhu anodanidzira murenje raiva izwi raChikunguru, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Izwi rechipiri raZvakazarurwa chitsauko 18 rinoridzwa panguva yemurayiro weSvondo uri kuuya nokukurumidza, apo kutaura kwedhiragoni kubudikidza nechikara chepanyika kunoitika. Panguva iyoyo ndipo apo “mbongoro” inorohwa kechitatu, uye ipapo “mbongoro” ichataura. Mbongoro yakarohwa nguva pfupi mushure maGunyana 11, 2001, mushure maGumiguru 7, 2023, uyezve icharohwazve pamurayiro weSvondo uri kuuya nokukurumidza, apo inotaura. Muuchapupu hwaBharami yakatsauswa panzira nengirozi, uye ngirozi inomirira ngirozi ina dzakarairwa kubata mhepo ina dzeIslamu, asi pamurayiro weSvondo mbongoro yeIslamu inotaura neruzha rwehwamanda yechinomwe, iyo zvakare ndiyo nhamo yechitatu.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Ipapo ndipo panotaura chiratidzo cheIslam, chakanga chanonoka kubva musi wa18 Chikunguru, 2020, nokuti panguva iyoyo chichange chisisanonoki. Kune manzwi mazhinji munguva yokuiswa chisimbiso kwezana nezviuru makumi mana nezvina, uye nguva iyoyo inotangira kutonga kwaMwari kwokupedzisa kunotanga pamutemo weSvondo uri kuuya nokukurumidza. Kutonga kwaMwari kwokupedzisa kunomiririrwa nengirozi nomwe, dzine ndiro nomwe. Nguva iyoyo inotanga nokudururwa kwoMweya Mutsvene, uye inomiririra kudzokororwa kwePentekosti, apo Mweya Mutsvene wakadururwa uye ndimi dzomoto dzakapupurira chiitiko ichocho. Kudururwa panguva iyoyo hakuchayererwizve nechiyero, nokuti Mweya Mutsvene panguva iyoyo anenge odururwa pasina chiyero.

> “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.

> “Mutumwa anobatana mukuparidzwa kweshoko romutumwa wechitatu achavhenekera nyika yose nokubwinya kwake. Pano panofanotaurwa basa rine upamhi hwenyika yose nesimba risingawanzoonekwa. Kufamba kweAdventi kwa1840–44 kwakanga kuri kuratidzwa kunobwinya kwesimba raMwari; shoko romutumwa wokutanga rakasvitswa kunzvimbo dzose dzoumishinari munyika, uye mune dzimwe nyika makava nokufarira kukuru kwechitendero kwakapfuura kwakaonekwa munyika ipi neipi kubva paKuvandudzwa kwezana remakore regumi nenhanhatu; asi izvi zvichakundwa nokufamba kukuru kune simba pasi peyambiro yokupedzisira yomutumwa wechitatu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

> “Isebenzi uyafana nowelanga lePhentekoste. Njengoba ‘imvula yokuqala’ yanikezwa, ekuthululweni kukaMoya oNgcwele ekuvulweni kwevangeli, ukuze kubangele ukuhluma kwembewu eyigugu, kanjalo ‘imvula yokugcina’ iyakunikezwa ekupheleni kwalo ukuze kuvuthiswe isivuno.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

Nga ka 11 Nyankorɔfo 2001, wɔhyɛɛ ase de sɔɔ apem ɔha aduanan anan no ano, na wohwiee Honhom Kronkron no guu wɔn so susudua mu. Wɔgyinaa Pentekoste abakɔsɛm no so de kyerɛɛ susudua a wɔde susuu saa honhom no hwiegu no, fii Kristo wusɔre no ase, baabi a ɔbɔfo bi kasae kaa sɛ, “Onyankopɔn Ba, fi adi, Agya no refrɛ wo,” sɛnea Yesu frɛɛ Lasaro fii ɔda mu no, de nsɛm yi, “Lasaro, fi adi.” Wɔ afe 2023 mu no, Kristo frɛɛ adansefo baanu no nnompe a awuwu na ayow no sɛ “momfi adi.”

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Morago ga Kriste a sena go tsoga, sa pele o ile a tlhatlogela go Rraagwe, mme morago ga moo a fologa jaaka a dirile ka Lwetse 11, 2001. Morago ga moo a tswelela go bonesetsa barutwa ba gagwe ka iketlo, jaaka go tshwantshiwa ke go kopana ga gagwe le Marea, barutwa ba a kopaneng nabo mo tseleng e e yang Emause mme a ba ruta, le morago ga moo a bonalela barutwa ba bangwe botlhe. Ka malatsi a le masome a manê a ruta barutwa pele ga tlhatlogo ya gagwe ya bofelo; mme morago ga malatsi a mangwe a le lesome, botlhe ba ne ba le pelong e le nngwe e bile ba le felo gongwe, mme Mowa o o Boitshepo wa tshololelwa kwa ntle ntle ga selekanyo.

> “When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

> “Jesu paakasangana navadzidzi Vake, akavayeuchidza mashoko aakanga ambotaura kwavari asati afa, okuti zvinhu zvose zvinofanira kuzadziswa zvakanyorwa mumurayiro waMozisi, nomuvaporofita, nomuMapisarema pamusoro Pake. ‘Ipapo akazarura njere dzavo, kuti vanzwisise Magwaro, akati kwavari, Ndizvo zvakanyorwa, uye ndizvo zvakanga zvakafanira kuti Kristu atambudzike, nokumuka kuvakafa nezuva retatu; uye kuti kutendeuka nokuregererwa kwezvivi zviparidzwe muzita Rake pakati pendudzi dzose, zvichitangira paJerusarema. Imi muri zvapupu zvezvinhu izvi.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

Muna Chikunguru wegore ra2023, inzwi raJesu rakamutsa zvapupu zviviri zvakanga zvakafa, rikavamba kuzarura kunzwisisa kwevadzidzi Vake pamusoro pezvinhu zvose zvakanyorwa mumurayiro waMozisi (idzo “nguva nomwe”), muvaporofita (chifananidzo chaNebhukadhinezari chezvikara), nomuMapisarema (zvakasangana naMozisi neGwayana). Basa Rake rokudzidzisa rakatanga pakumuka Kwake kuvakafa, uye rakaramba richiwedzera mumazuva makumi mana akatevera. Rakatanga nechikumbiro Chake chokuti adye.

> And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

> Uye vachigere kutenda nokuda kwomufaro, uye vachishamiswa, akati kwavari, Mune chokudya chipi nechipi pano here? Ivo vakamupa chimedu chehove yakagochwa, nechidimbu chezinga reuchi. Akachitora, akadya pamberi pavo. Akati kwavari, Aya ndiwo mashoko andakataura kwamuri, ndichiri nemi, kuti zvinhu zvose zvinofanira kuzadziswa, zvakanyorwa pamurayiro waMozisi, navaporofita, napamapisarema, pamusoro pangu. Ruka 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

ਢਿੱਡੀ ਅਰਦਾਸ ਚੱਲ ਰਹੇ ਇਤਿਹਾਸ ਵਿੱਚ ਇੱਕ ਮੁੱਖ ਨਿਸ਼ਾਨ-ਪੱਥਰ ਸੀ, ਅਤੇ ਮਸੀਹ ਦੇ ਪੁਨਰੁੱਥਾਨ ਤੋਂ ਲੈ ਕੇ, ਜਦ ਤੱਕ ਉਹ ਚਾਲੀ ਦਿਨ ਬਾਅਦ ਆਕਾਸ਼ਾਰੋਹਣ ਕਰ ਗਿਆ, ਦਸ ਦਿਨ ਬਚਦੇ ਹਨ (ਦਸ ਇੱਕ ਪਰੀਖਿਆ ਹੈ), ਪੰਤੇਕੁਸਤ ਤੱਕ, ਜਦ ਪਵਿੱਤਰ ਆਤਮਾ ਬਿਨਾ ਮਾਪ ਦੇ ਉਡੇਲਿਆ ਜਾਣਾ ਸੀ। ਉਸ ਦਾ ਪੁਨਰੁੱਥਾਨ, ਆਕਾਸ਼ਾਰੋਹਣ, ਅਤੇ ਇਸ ਤੋਂ ਬਾਅਦ ਉਸ ਦਾ ਮੁੜ ਥੱਲੇ ਉਤਰਨਾ, 11 ਸਤੰਬਰ, 2001 ਦੀ ਪ੍ਰਤੀਕਤਾ ਕਰਦਾ ਹੈ। ਜੁਲਾਈ, 2023 ਚਾਲੀ ਦਿਨਾਂ ਦੇ ਅੰਤ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ, ਅਤੇ ਜੁਲਾਈ, 2023 ਤੋਂ ਬਾਅਦ ਆਉਣ ਵਾਲੇ ਦਸ ਦਿਨ ਜਲਦੀ ਆਉਣ ਵਾਲੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਤੱਕ ਲੈ ਜਾਂਦੇ ਹਨ। ਦਸ ਦਿਨਾਂ ਦੇ ਉਸ ਅੰਤਿਮ ਅਰਸੇ ਵਿੱਚ, ਏਕਤਾ ਅਤੇ ਅਰਦਾਸ ਹੀ ਨਿਸ਼ਾਨ-ਪੱਥਰ ਹਨ। ਏਕਤਾ ਦੀ ਪ੍ਰਤੀਕਤਾ ਹਿਜ਼ਕੀਏਲ ਦੀ ਪਹਿਲੀ ਭਵਿੱਖਬਾਣੀ ਵਿੱਚ, ਅਧਿਆਇ ਸੈਂਤੀ ਵਿੱਚ, ਕੀਤੀ ਗਈ ਸੀ, ਜਿਸ ਨੇ ਹੱਡੀਆਂ, ਨੱਸਾਂ ਅਤੇ ਮਾਸ ਨੂੰ ਇਕੱਠਾ ਕਰ ਦਿੱਤਾ। ਹਿਜ਼ਕੀਏਲ ਦੀ ਦੂਜੀ ਭਵਿੱਖਬਾਣੀ ਚਾਰ ਹਵਾਵਾਂ ਦੇ ਸੁਆਸ ਬਾਰੇ ਸੀ, ਅਤੇ ਸੁਆਸ ਅਰਦਾਸ ਦਾ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ। ਉਹਨਾਂ ਅੰਤਿਮ ਦਸ ਦਿਨਾਂ ਵਿੱਚ ਇੱਕ ਲੱਖ ਚੁਆਲੀਹ ਹਜ਼ਾਰ ਮੁਹਰਬੰਦ ਕੀਤੇ ਜਾਂਦੇ ਹਨ, ਜਿਵੇਂ ਕਿ ਲਾਜ਼ਰਸ ਦੁਆਰਾ ਉਹਨਾਂ ਦੀ ਪ੍ਰਤੀਕਾਤਮਕ ਪੂਰਵਛਾਇਆ ਦਿੱਤੀ ਗਈ ਹੈ।

> “This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Ichi ndicho chikonzero chekuti Akanonoka kuenda kuBhetania. Chishamiso ichi chikuru kupfuura zvose, kumutswa kwaRazaro, chaifanira kuisa chisimbiso chaMwari pabasa Rake uye pakuzviti Kwake ndoumwari.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Sio tu kwamba mabikira wenye hekima wanatiwa muhuri wakati wa muujiza huu wa kutawazwa, bali pia mabikira wapumbavu wanatiwa muhuri upande usiofaa wa jambo hili.

> “Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

> “Muujiza wa juu kabisa wa Kristo—kumfufua Lazaro—ulikuwa umethibitisha azimio la makuhani la kuuondoa ulimwengu kwa Yesu na kazi zake za ajabu, ambazo zilikuwa zikiangamiza upesi ushawishi wao juu ya watu.” Matendo ya Mitume, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Amazwi amaninzi kwimbali yokutywinwa kwabayiikhulu elinamashumi amane anesine amawaka kude kube ngumthetho weCawa wangeCawe osondelayo “ngumgca phezu komgca,” amazwi eLizwi likaThixo lesiprofeto, yaye loo mazwi avakala ngelo xesha apho “isiphumo sayo yonke imibono” sifezekiswa. Avakala xa kuvulwa itywina lesixhenxe.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> ហើយកាលដែលទ្រង់បានបើកត្រាទីប្រាំពីរ នោះក៏មានភាពស្ងៀមស្ងាត់នៅស្ថានសួគ៌ ប្រហែលកន្លះម៉ោង។ ហើយខ្ញុំបានឃើញទេវតាទាំងប្រាំពីរ ដែលឈរនៅចំពោះព្រះ; ហើយគេបានប្រទានត្រែទាំងប្រាំពីរដល់ពួកគេ។ ហើយទេវតាមួយផ្សេងទៀតបានមកឈរនៅជិតអាសនៈ ដោយកាន់ក្រឡូមាសមួយ; ហើយគេបានប្រទានគ្រឿងក្រអូបជាច្រើនដល់ទេវតានោះ ដើម្បីឲ្យគាត់ថ្វាយវាជាមួយនឹងសេចក្ដីអធិស្ឋានរបស់ពួកបរិសុទ្ធទាំងអស់ នៅលើអាសនៈមាសដែលនៅមុខបល្ល័ង្ក។ ហើយផ្សែងនៃគ្រឿងក្រអូប ដែលឡើងជាមួយនឹងសេចក្ដីអធិស្ឋានរបស់ពួកបរិសុទ្ធ បានឡើងទៅចំពោះព្រះពីដៃទេវតានោះ។ ហើយទេវតានោះបានយកក្រឡូ ហើយបំពេញវាដោយភ្លើងពីអាសនៈ រួចក៏បោះទៅលើផែនដី: នោះក៏មានសំឡេងទាំងឡាយ សូររន្ទះ ផ្លេកបន្ទោរ និងការរញ្ជួយដីមួយ។ វិវរណៈ 8:1–5

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Kufunguliwa kwa muhuri wa saba kulileta ukimya, kwa kuwa kipindi hicho kinawakilisha mabadiliko ya majira ya usimamizi wa Mungu; na katika mabadiliko ya usimamizi mtakatifu, daima huwa na ukimya mbinguni, kama inavyoshuhudiwa na msalaba wakati malaika walipoacha muziki wao na sifa zao. Ukimya mbinguni unashuhudiwa pia na matakwa ya siku ya upatanisho, na tarehe 22 Oktoba, 1844, Habakuki MBILI, aya ya ISHIRINI iliamuru dunia yote ikae kimya.

> “I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

> “Nimeonyeshwa upendo mkuu na unyenyekevu wa Mungu katika kumtoa Mwana Wake afe ili mwanadamu apate msamaha na kuishi. Nilionyeshwa Adamu na Hawa, ambao walikuwa na fadhila ya kuuona uzuri na haiba ya Bustani ya Edeni na waliruhusiwa kula matunda ya miti yote katika bustani isipokuwa mmoja. Lakini nyoka alimjaribu Hawa, naye akamjaribu mumewe, na wote wawili wakala matunda ya mti ule uliokatazwa. Waliivunja amri ya Mungu, wakawa wenye dhambi. Habari hiyo ikaenea mbinguni kote, na kila kinubi kikanyamazishwa. Malaika wakahuzunika, wakaogopa wasije Adamu na Hawa tena wakanyoosha mkono na kula matunda ya mti wa uzima na kuwa wenye dhambi wasiokufa. Lakini Mungu akasema kwamba angewafukuza wakosaji kutoka katika bustani, na kwa makerubi na upanga uwakao angeilinda njia iendayo kwenye mti wa uzima, ili mwanadamu asiweze kuukaribia na kula matunda yake, ambayo huendeleza kutokufa.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Denga rakanyarara apo vanhu vakava vatadzi, uye denga rakanyarara apo ropa raKristu rakadeurwa kuti ridzikinure vatadzi, uye denga rakanyarara apo basa raKristu rokutonga rakatanga mukubvisa chivi kubva kuvanhu Vake.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

> “Ukuyamukilira kwa Kristu egameni lomuntfu endzaweni lengcwele lengetulu kubaluleke kakhulu eluhlelweni lwensindziso njengobe bekunjalo kufa kwaKhe esiphambanweni. Ngekufa kwaKhe waqala lowo msebenti, lowatsi emvakwemvuko waKhe wenyukela ezulwini ayewucedzisele.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Basa rokutonga rakatanga pakusvika kwengirozi yechitatu muna 1844, asi vanhu vaMwari vakasarudza kufira murenje, pane kuva vamwe nokusingaperi noumwari. Ngirozi yechitatu yakasvikazve musi wa11 Gunyana 2001, uye zvakare kwakava nokunyarara kudenga. Ipapo Shumba yorudzi rwaJudha yakatanga kubvisa chisimbiso chechinomwe, ngirozi dzichiona kusvika kwengirozi yechitatu munhoroondo yechizvarwa chokupedzisira.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

വിനാശപ്രവർത്തനം ആരംഭിക്കുവാൻ സന്നദ്ധരായി വിധിയുടെ ഏഴ് ദൂതന്മാർ അവിടെ ഉണ്ടായിരുന്നു; എന്നാൽ ഒരുലക്ഷത്തി നാല്പത്തിനാലായിരം പേർ മുദ്രകുത്തിക്കൊണ്ടിരിക്കുമ്പോൾ അവരോടു “നിർത്തുക, നിർത്തുക, നിർത്തുക, നിർത്തുക” എന്നു കല്പിക്കപ്പെട്ടു. വിശ്വസ്തന്മാരുടെ ദ്വിഗുണ പ്രാർത്ഥനകൾ സ്വർഗത്തിലേക്കു അയക്കപ്പെട്ടു; അത് പെന്തെക്കൊസ്തിന് മുമ്പുണ്ടായ പത്തു ദിവസങ്ങളാൽ പ്രതീകീകരിക്കപ്പെട്ടതും നാല്പതു ദിവസങ്ങൾക്കു ശേഷം ആരംഭിച്ചതുമായിരുന്നു (അത് മരുഭൂമിയുടെ ഒരു പ്രതീകം), വെളിപ്പാട് പതിനൊന്നാം അധ്യായത്തിലെ മൂന്നര ദിവസങ്ങളെ (മരുഭൂമിയുടെ ഒരു പ്രതീകം) പ്രതിനിധീകരിച്ചുകൊണ്ട്. തുടർന്ന്, രണ്ട് സാക്ഷികൾ ദാനിയേലിന്റെ രണ്ടു പ്രാർത്ഥനകളും അവർ നിറവേറ്റേണ്ടതുണ്ടെന്നു മരുഭൂമിയിൽ നിന്നുള്ള ശബ്ദത്താൽ നിർദേശിക്കപ്പെട്ടു. ദാനിയേൽ രണ്ടാം അധ്യായത്തിലെ പ്രാർത്ഥന—മൃഗങ്ങളുടെ പ്രതിമയെക്കുറിച്ചുള്ള നെബൂഖദ്‌നേസറിന്റെ രഹസ്യസ്വപ്നം മനസ്സിലാക്കുവാൻ വെളിച്ചം ലഭിക്കേണ്ടതിന്നു ദാനിയേലും ആ മൂന്നു ശ്രേഷ്ഠന്മാരും പ്രാർത്ഥിച്ച പ്രാർത്ഥന—യും, ഒൻപതാം അധ്യായത്തിലെ ദാനിയേലിന്റെ പ്രാർത്ഥന—അവിടെ ദാനിയേൽ ഏകാന്തമായി പ്രാർത്ഥിച്ചു, ലേവ്യപുസ്തകം ഇരുപത്താറിലെ പ്രാർത്ഥനയുടെ ആവശ്യകതകൾ നിറവേറ്റിക്കൊണ്ടു—യും തന്നേ.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Umthandazo wenkampani kaDaniyeli wesibili wawungowokucela ukukhanya mayelana nemfihlakalo efihlekile eyayifihlwe ngaphakathi komugqa wangaphandle womlando wesiprofetho. Umthandazo kaDaniyeli wesishiyagalolunye, oyimfihlo nowomuntu siqu, wawungowokucela umusa mayelana nesidingo sangaphakathi. Njengoba umlilo wemvula yakamuva waqala ukuna ngowezi-2001, kwakunamazwi amaningi ayengazwakala yilabo ababeqonda indlela yomugqa phezu komugqa. Umlilo owawuvela e-altare owawuphonswa emhlabeni wawungumyalezo owakhiqiza ukwahlukaniswa kokugcina kwabahlakaniphileyo nabayiziwula, futhi njengoba lowo myalezo waqhubeka ukhula kulezo zinsuku eziyishumi ezingokomfanekiso, lowo myalezo wacaca ngokwengeziwe nangokwengeziwe.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Mharidzo yacho yaiva yedambudziko raiwedzera re nhamo yechitatu, iro muna Ezekieri chitsauko chemakumi matatu nechinomwe, raiva uporofita huviri hwakatanga hwaita kuti zvapupu zviviri zviungane pamwe chete, uye ndokuzotevera zvaita kuti zvimire seuto rine simba. Shure kwaizvozvo muna chitsauko chemakumi matatu nechinomwe, zvinobatanidzwa kuva tsvimbo imwe, uye kubatana kunomiririrwa nokubatanidzwa uku kuva tsvimbo imwe kunomirira kusanganiswa kwehuMwari nouvanhu, uko kunozadzikiswa mumafambiro okupedzisira okusimbiswa kwevane zana namakumi mana nezvina zvuru.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

Muna Chikunguru 2023 minyengetero yakatanga kukwira, uye yakanga iri minyengetero yaDanieri chitsauko 9, nechitsauko 2. Ipapo kwakanzwikwa manzwi, uye nokutinhirawo, uye mheni dzikazoonekwa. Mheni nokutinhira zvinoperekedza mvura zvose zviri munyika yezvakasikwa, nomuporofita zvakare. Mvura yakatanga pana Gunyana 11, 2001. Chirevo chokutanga chemheni nokutinhira chinozvizivisa seshoko rakagadzirirwa kubereka kutya kwaMwari.

> And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

> Zvino zvakaitika kuti nezuva retatu mangwanani, kwakava nokutinhira nemheni, negore gobvu pamusoro pegomo, nenzwi rehwamanda rakanga richirira kwazvo; naizvozvo vanhu vose vakanga vari mumusasa vakadedera. Eksodho 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Iṅgalāhu saha guḍugūlu “śabda”yukta tūryanādamuto kūḍi unnavi. Avi varṣamuto saha vastāyi, dēvuni prajalanu naḍipiṁcaḍāniki pravacana-sūcaka aḍugujāḍalanu sūcisthāyi.

> The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

> Makore akadurura mvura; denga rikabudisa inzwi; nemiseve yenyuwo ikapararira. Inzwi rokutinhira kwenyu rakanga riri kudenga; mheni dzakavhenekera nyika; nyika ikadedera ikazununguka. Nzira yenyu iri mugungwa, nomupata wenyu uri mumvura zhinji, uye tsoka dzenyu hadzina kuzivikanwa. Makatungamirira vanhu venyu seboka ramakwai noruoko rwaMozisi naAroni. Mapisarema 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Mheni nokutinhira inzwi raMwari, izvo zvinoitika panguva yemvura; uye panguva iyoyo, anobudisa mhepo dzake (ChiIslamu ndiyo mhepo yokumabvazuva) kubva muupfumi hwake.

> When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

> Apo akunzwika nenzwi rake, mvura zhinji dzinowanda kumatenga; uye anokwidziridza mhute kubva kumigumo yenyika; anoita mheni pamwe chete nemvura, uye anobudisa mhepo kubva mudura rake. Jeremia 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Mwari vakabudisa izwi ravo pavakadanidzira seshumba, uye mukupindura, kutinhira kunomwe kwakabudisa manzwi ako; uye kutinhira kunomwe ikoko kunomiririra tsoka dzaMwari mukati menhoroondo yeboka reMillerite, uye zvakare mubato remutumwa wechitatu, rakasvikazve musi wa11 Gunyana 2001, apo akabudisa mhepo yokumabvazuva kubva muzvicherwa zvake.

> He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

> Iye anoita kuti mhute dzikwire kubva kumagumo enyika; anoitira mvura mheni; anobudisa mhepo mudzimba dzake dzokuchengetera. Ndiye akarova matangwe eIjipiti, avanhu neezvipfuwowo. Mapisarema 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Iyeye akaburitsa mhepo kubva mudura rake, pakarohwa matangwe eIjipiti, uye Pasika yakafananidzira muchinjikwa, uyowo wakazofananidzira kuuya kwengirozi yechitatu muna 1844, iyozve yakafananidzira kudzoka kwengirozi yechitatu pazuva remhepo yokumabvazuva, musi wa11 Gunyana 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Apo zvisimbiso zvabviswa mubhuku rakanga rakasimbiswa nezvisimbiso zvinomwe, zvinomirira kufambira mberi kwechokwadi zvishoma nezvishoma. Kubviswa kwechisimbiso chechinomwe kunomirira nguva yekusimbiswa kwevane zviuru zana namakumi mana nezvina. Pakatanga kutaurwa nezvebhuku rakanga rakasimbiswa nezvisimbiso zvinomwe, pakanga paine mheni, kutinhira namanzwi, asi pakanga pasina kudengenyeka kwenyika.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Kwaye esihlalweni sobukhosi kwaphuma imibane, nokuduma kwezulu, namazwi; futhi kwakukhona izibani eziyisikhombisa zomlilo zivutha phambi kwesihlalo sobukhosi, okuyiMimoya eyisikhombisa kaNkulunkulu. IsAmbulo 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Mukutaura kwokutanga kwamanzwi, kwemheni, nokutinhira, mvura inomiririrwa noMweya Mutsvene, uyo ari marambi manomwe omoto, asi hapana kudengenyeka kwenyika. Panguva yokubviswa kweChisimbiso cheChinomwe ndipo panoratidzwa kudengenyeka kwenyika kwemutemo weSvondo uri kuuya nokukurumidza. Chitsauko chechina chaZvakazarurwa chinoratidza kutanga kwokusunungurwa kwechokwadi kwakaitwa neShumba yorudzi rwaJudha, uye kana nguva yokuiswa chisimbiso yaziviswa, inozivisawo kutanga nokuguma kwenguva yacho.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Kutanga kwenguva yazvino kwakava apo mutumwa akaburuka kuti avhenekere nyika nokubwinya kwake musi wa11 Gunyana 2001; zvino, muna Isaya 6 tinoziviswa kuti shoko rinomiririrwa ne“manzwi, mheni, kutinhira, mhepo nemvura,” rinoguma paSunday law, rinofanira kuparidzirwa kuvanhu vanoona, asi vasingazokwanisi kunzwisisa zvinorehwa nemheni; uye kunyange vachinzwa, havazokwanisi kunzwisisa manzwi nokutinhira, kusvikira vabatwa nokudengenyeka kukuru kwenyika. Nguva yokuiswa chisimbiso kwezana namakumi mana navana ezviuru ndiyo nguva iyo zvinozadzikiswa maari zvinobudirira zvechiratidzo chimwe nechimwe.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Nhoroondo iyo inobereka uye inoratidza mapoka maviri evanonamata. Rimwe boka rinoziva mvura, saka rinogamuchira, nokuti rinogona kuona mheni, nokunzwa manzwi, kutinhira, nemhepo. Pakupera kwenguva yokuiswa chisimbiso, kudengenyeka kukuru kwenyika komutemo weSvondo uri kuuya nokukurumidza, kunobva kwatangisa kutongwa kwaMwari kwokupedzisira.

> And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

> Ipapo yaMwari yakazarurwa kudenga, uye mukati meipapo make makaonekwa areka yesungano yake; kukava nemheni, namazwi, nokutinhira, nokudengenyeka kwenyika, nechimvuramabwe chikuru. Zvakazarurwa 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Pakudengenyeka kukuru kwenyika, “mheni, namazwi, nokutinhira,” zvinosanganisirawo “chimvuramabwe.” “Chimvuramabwe” chinomirira kutongwa kunotanga kudururwa nengirozi nomwe dzakanga dzichigadzirira kuita izvozvo pakutanga kwenguva yokuiswa chisimbiso, apo chisimbiso chechinomwe chakanga chichizarurwa, sezvavakanga vakamirira mutumwa kuti apfuure nomuJerusarema agoisa chiratidzo pamusoro paavo vaigomera nokuchema pamusoro pezvinonyangadza zvakaitwa munyika (zvekunze), uye muchechi (zvemukati).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Isichotho,” chinoratidza nguva yemitongo yaMwari inoparadza, iyo iri nguva yenyasha kune rimwe boka raMwari, riri kudanwa panguva iyoyo kuti ribude muBhabhironi, uye apo wokupedzisira weboka guru ava abatana neboka raMwari, nguva yekupiwa mukana kumunhu inovharika zvizere.

> And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

> Zvino mutumwa wechinomwe akadurura ndiro yake mumhepo; kukabva inzwi guru richibuda mutemberi yekudenga, pachigaro choushe, richiti, Zvaitika. Zvino kukavapo manzwi, nokutinhira, nemheni; kukavapo kudengenyeka kukuru kwenyika, kwakanga kusati kwamboitika kubvira vanhu pavakava panyika, kudengenyeka kukuru kwakadaro nesimba, uye kukuru zvikuru. Guta guru rikakamurwa kuva zvikamu zvitatu, namaguta amarudzi akawa; Bhabhironi guru rikayeukwa pamberi paMwari, kuti ripiwe mukombe wewaini yokutsamwa kukuru kwehasha dzake. Zvakazarurwa 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Mpendwa Msomaji: Je, waweza kusikia sauti na ngurumo? Je, waweza kuona umeme? Je, waweza kuhisi upepo? Hivi karibuni utasikia sauti ya wanawali wapumbavu wakiomba mafuta.

We will continue this study in the next article.

Somo tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

> Takatsvaka rugare, asi hakuna chakanaka chakauya; takatsvaka nguva yokuporeswa, asi tarirai, kutambudzika! Kufemera kwemhuno kwamabhiza ake kwakanzwika kubva kuDhani; nyika yose yakadedera nokunzwika kwokuhwihwidza kwamasimba ake; nokuti vauya, vakaparadza nyika nezvose zviri mairi; guta, navose vanogaramo. Nokuti, tarirai, ndichatuma pakati penyu nyoka, namapfira, asingaragidzwi, uye achakuruma, ndizvo zvinotaura Jehovha. Pandaiti ndizvinyaradze pamusoro peshungu, mwoyo wangu unopera simba mukati mangu. Tarirai, inzwi rokuchema romwanasikana wavanhu vangu nokuda kwaavo vanogara munyika iri kure richiti: Jehovha haazi muZioni here? mambo waro haasi mairi here? Vakandidzurireiko hasha nemifananidzo yavo yakavezwa, nezvinhu zvisina maturo zvavatorwa? Kukohwa kwapfuura, chirimo chapera, asi isu hatina kuponeswa. Nokuda kwokukuvara kwomwanasikana wavanhu vangu ndakuvadzwa; ndakasviba; kushamiswa kwakandibata. Hamuna here bharisamu muGiriyadhi? hamuna chiremba ikoko here? seiko zvino kupora kwomwanasikana wavanhu vangu kusina kudzorerwa? Jeremia 8:15–22.

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