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

Bhuku ra Joeri neKereke yeLaodikia yeSeventh-day Adventist - Nhamba Gumi neImwe

Number Eleven

எண் பதினொன்று

Author

Jeff Pippenger

Published

December 14, 2025

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The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Mharidzo yemvura yokupedzisira inyevero yokuswedera kwekuvharwa kwenguva yenyasha, pamwe chete nokudanwa kugadzirira kwomunhu pachake. Pfungwa mbiri idzodzo dzinomiririrwa muzvitsauko chegumi negumi nerimwe zvechiratidzo chaIsaya, uye zvinodaro mukati mechimiro chemharidzo yaDanieri gumi nerimwe, iyo yakazarurwa muna 1989, uye nhoroondo yayo yakanga yakavanzwa iri kuzarurwa munguva yokuiswa chisimbiso yevane zviuru zana namakumi mana nezvina, vanomiririrwa muchiratidzo naIsaya navanakomana vake. Mitsetse miviri iyi pamwe chete inomiririra yambiro kuna Ahazi, anomiririra vaRaodhikia vasina “kunzwisisa” kwemitsetse miviri iyi yomukati neyokunze inopararira muuprofita hweBhaibheri.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Danyeri 11:11 na Zvakazarurwa 11:11 zvinopa mufananidzo mumwe chete wemukati nowokunze, Danyeri achimiririra chokunze uye Zvakazarurwa zvichimiririra chemukati. Aya “chitsauko nendima” zviviri zvemukati nezvokunze zvinobatana zvakananga nemashoko okuva kunze neomukati ezvitsauko gumi negumi nerimwe, uye zvinozviita muna Isaya 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Isaya chitsauko 6 i9/11 uye inoratidza kucheneswa nekuzodzwa kwaIsaya somutumwa pa9/11. Kubva muchitsauko 7 zvichienda mberi pane rondedzero yeshoko rakasvika pa9/11. Chitsauko 10 chinoratidza basa rendima nhanhatu dzokupedzisira dzaDanieri 11, nokuti ndiro shoko rakazarurwa panguva yokuguma muna 1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Isaya isahluko seshumi nanye simelela u-9/11 kanye nokugcotshwa kuka-Isaya nomlayezo wakhe. Ivesi lokuqala lihlanganiswe nevesi leshumi ngo-“Jese,” kanti ivesi leshumi lithi, “Ngalolo suku,” bese ivesi leshumi nanye liqhubeka ngokuthi, “Kuyakuthi ngalolo suku iNkosi iphinde yelule isandla sayo ngokwesibili ukubuyisa insali yabantu bayo.”

That day was 1850.

Suatu hari itu ialah tahun 1850.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> Uye pachabuda tsvimbo pahunde yaJese, uye Davi richamera richibva pamidzi yake; uye Mweya waJehovha uchagara pamusoro pake, Mweya wouchenjeri nowokunzwisisa, Mweya wezano nowesimba, Mweya weruzivo nowokutya Jehovha; uye achamuita anokurumidza kunzwisisa mukutya Jehovha; uye haangatongi nokunoona kwameso ake, kana kuranga nokunzwa kwenzeve dzake; asi acharuramisira varombo mukururama, uye achatonga nokururamisira nokuda kwavanyoro venyika; uye acharova nyika netsvimbo yomuromo wake, uye nomweya wemiromo yake achauraya vakaipa. Uye kururama kuchava bhanhire rechiuno chake, nokutendeka kuchava bhanhire reitsvo dzake. Mhumhi ichagarawo negwayana, uye ingwe ichavata pasi nembudzana; nemhuru neshumba ichiri duku nemhuka yakakodzwa zvichava pamwe chete; uye mwana muduku achazvitungamirira. Nemombe nebere zvichafura; vana vazvo vachavata pasi pamwe chete; uye shumba ichadya uswa senzombe. Uye mwana achiri kuyamwa achatambira pagomba renyoka, uye mwana arumurwa achaisa ruoko rwake pabako remhungu. Hazvingakuvadzi kana kuparadza pagomo rangu rose dzvene; nokuti nyika ichazadzwa noruzivo rwaJehovha, semvura dzinofukidza gungwa.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 Uye nezuva iro kuchava nechidzi chaJese, chichamira sechiratidzo chavanhu; ndudzi dzavahedheni dzichatsvaka kwachiri; uye zororo rake richava rinobwinya.

> 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> 11:11 Zvino zvichaitika nezuva iro, kuti Ishe achasimudzazve ruoko rwavo kechipiri kuti adzorere vakasara vavanhu vavo, vachange vasara, vachibva kuAsiria, nokuIjipiti, nePathrosi, neKushi, neEramu, neShinari, neHamati, nepazvitsuwa zvegungwa.

> 11:12 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.

> 11:12 Uye achasimudza mureza wamarudzi, uye achaunganidza vakadzingwa vaIsraeri, aunganidze pamwe chete vakapararira vaJudha kubva kumativi mana enyika.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> Godo raEfuremu richabva, navavengi vaJudha vachagurwa; Efuremu haangazogodori Judha, uye Judha haangazotambudzi Efuremu. Asi vachabhururuka pamafudzi avaFiristia kumadokero; vachapamba va kumabvazuva pamwe chete; vachatambanudzira ruoko rwavo pamusoro peEdhomu neMoabhu; uye vana vaAmoni vachavateerera.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

> Uye Jehovha achaparadza zvachose rukova rwegungwa reIjipiti; uye nemhepo yake ine simba achazunza ruoko rwake pamusoro porwizi, akarurova kuti ruve nzizi nomwe, uye achaita kuti vanhu vayambuke netsoka dzisina kunyorova. Uye kuchava nomugwagwa mukuru wavakasara vavanhu vake, vachange vasara, vachibva kuAsiria; sezvazvakanga zvakaita kuna Isiraeri pazuva raakabuda naro munyika yeIjipiti. Isaya 11:1–16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Vhesi rokutanga rinoti, “Uye pachabuda tsvimbo padzinde raJese, uye davi richamera pamidzi yake; uye Mweya waShe uchagara pamusoro pake.” Tsananguro ine simba yaKristu inoenderera mberi, ASI tsananguro yacho inonyanya kushanda kumazuva okupedzisira kupfuura kumazuva aIsaya kana kunyange mazuva ayo Kristu akafamba pakati pavanhu.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Kuverengwa kwokungwarira kunoratidza kuti ndima imwe kusvikira kune yepfumbamwe dzose dziri kutsanangura hunhu hunozivikanisa Kristu, uye mundima yegumi panoti, “Zvino kuchabuda tsvimbo.” Hakuna kumbomira mukuyerera kwepfungwa kubva pandima yekutanga kusvikira pandima yegumi. Ndima yegumi inoti, “uye nezuva iro,” izvo zvinofanira kuitika pazuva rimwe chete nendima yekutanga. Zvose ndima yegumi neyekutanga zvinodoma “mudzi,” uye pakuita saizvozvo zvinobatanidza ndima mbiri idzodzo mutsara pamusoro pomutsara.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Pamwe chete ndima yekutanga neyegumi dzinoti, “Uye pachabuda tsvimbo padzinde raJese, uye Davi richamera kubva pamidzi yake; Uye nezuva iro pachava nemudzi waJese, uyo uchamira semureza wavanhu; kwaari ndiko kuchatsvaka vaHedheni; uye zororo rake richava rinobwinya.”

A “rod” is a symbol of authority.

“Ndodo” ni ishara ya mamlaka.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> Akasununguka mwana mukomana, waizotonga ndudzi dzose netsvimbo yesimbi; uye mwana wake akatorwa akakwidzwa kuna Mwari, nokuchigaro chake choushe. Zvakazarurwa 12:5.

A “rod” is a symbol of selection, division and separation.

“Intonga” luphawu lokukhethwa, ukwahlulwa, nokwehlukaniswa.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> Na Musa akaweka fimbo hizo mbele za Bwana katika hema ya ushuhuda. Ikawa siku ya pili yake Musa akaingia katika hema ya ushuhuda; na tazama, fimbo ya Haruni kwa ajili ya nyumba ya Lawi ilikuwa imechipuka, nayo ikatoa machipukizi, ikachanua maua, na kuzaa lozi. Kisha Musa akazitoa fimbo zote kutoka mbele za Bwana na kuwapelekea wana wote wa Israeli; nao wakaona, kila mtu akaichukua fimbo yake. Bwana akamwambia Musa, Irudishe tena fimbo ya Haruni mbele ya ushuhuda, ihifadhiwe kuwa ishara juu ya waasi; nawe utayakomesha kabisa manung’uniko yao mbele zangu, wasije wakafa. Naye Musa akafanya hivyo; kama Bwana alivyomwamuru, ndivyo alivyofanya. Hesabu 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Intonga yaAroni eyahlumayo ichaza “intonga” ngesikhathi semvula yangemuva, ngoba eka-Aroni yiyo kuphela “intonga” eyahluma phakathi kwezintonga eziyishumi nantathu. Lokho kuhluma kuwuphawu lwesikhathi semvula yangemuva lapho uNkulunkulu eyobonakalisa umehluko phakathi kwezintonga eziyishumi nambili ezihlubukayo ezithi zinesigijimi semvula yangemuva, njengoba futhi kuboniswe ngomfanekiso ka-Eliya wokwehlukanisa nge mlilo phakathi kweqiniso namanga. “Intonga” futhi iwuphawu lokulinganisa nokwahlulela.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

> Ndikapasiwa tsanga yakafanana netsvimbo; uye mutumwa akamira, achiti, Simuka, uyere temberi yaMwari, neatari, navanoinamata imomo. Zvakazarurwa 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“ခွံတံ” သည် ယေရှဲ၏ “တံငုတ်” မှ ပေါက်ထွက်လာသည်။ “ယေရှဲ” ဟူသောအမည်၏ အဓိပ္ပာယ်မှာ သမ္မာကျမ်းစာပရောဖက်ပြုချက်၌ လမ်းမှတ်တိုင်များကဲ့သို့ “ထင်ရှားစွာ ရပ်တည်ခြင်း” ဖြစ်သည်။ ဖာရက်ဇ်သည် ယေရှဲ၏ အမှန်တကယ်သော “အမြစ်” ဖြစ်ပြီး၊ “ဖာရက်ဇ်” ဟူသောအမည်၏ အဓိပ္ပာယ်မှာ “ဖောက်ထွက်ခြင်း၊ ပေါက်ကွဲထွက်ခြင်း သို့မဟုတ် ပြန့်ကျဲစေခြင်း” ဖြစ်သည်။ ဖာရက်ဇ်သည် ယေရှဲ၏ သွေးမျိုးရိုးစဉ်ဆက်၏ အမြစ်၊ သို့မဟုတ် အစဖြစ်သည်။ ထို့ကြောင့် “ယေရှဲ၏ အမြစ်” သည် အာလဖာဖြစ်သော ဖာရက်ဇ်ကို ကိုယ်စားပြုသော သင်္ကေတတစ်ရပ်ဖြစ်ပြီး၊ အိုမေဂါမှာ ယေရှဲဖြစ်သည်။ အစနှင့် အဆုံး ဖြစ်သည်။ ယေရှဲ၏ အမြစ်သည် ပြန့်ကျဲခြင်း (ဖာရက်ဇ်) ဖြင့် စတင်ပြီး၊ လူတစ်ဦး ရပ်တည်နေသော လမ်းမှတ်တိုင်တစ်ခု၌ အဆုံးသတ်သည်။ ပရောဖက်ပြုသဘောအရ လူတို့ ရပ်တည်ထမြောက်ခြင်းသည် နိုင်ငံတော်တစ်ရပ်ကို အမှတ်အသားပြုသည်။ သမ္မာကျမ်းစာ၌ ဖာရက်ဇ်သည် မိမိကို မိတ်ဆက်မတိုင်မီ ဆက်နွယ်ချက်မရှိဘဲ သွေးမျိုးရိုးစဉ်ဆက်တစ်ခုကို စတင်စေသူဖြစ်ပြီး၊ သူ၏အမည်သည် “ဖောက်ခြင်း” ဟု အဓိပ္ပာယ်ရသဖြင့်၊ သူ၏ မျိုးရိုးမှတ်တမ်းနှင့် သူ၏အမည်တို့သည် ဖာရက်ဇ်ကို အစဖြစ်ကြောင်း ဖော်ထုတ်ညွှန်ပြကာ ယေရှဲကို အဆုံးဖြစ်စေသည်။ မေလခိဇေဒက်သည်လည်း ဖာရက်ဇ်၏ အခြေအနေနှင့် တူညီစွာ၊ မတိုင်မီ မျိုးရိုးဆက်သွယ်မှုမရှိသူဟု ခွဲခြားဖော်ပြထားသော သမ္မာကျမ်းစာပုဂ္ဂိုလ်တစ်ဦးဖြစ်သည်။ ဖာရက်ဇ်၏ အမြစ်၌ ပါဝင်သော အမှန်တရားမှာ၊ သူသည် အာဗြဟံက ဒသမပေးသွင်းခဲ့သော မေလခိဇေဒက်၏ ယဇ်ပုရောဟိတ်အမှုကို ကိုယ်စားပြုသူဖြစ်သည်။

The order of Melchizedek is the priestly order of Christ.

Mpango wa Melkizedeki ndiyo utaratibu wa ukuhani wa Kristo.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> Anginena ngaphambili ngenxa yethu, uJesu, owenziwe umPristi oMkhulu kuze kube phakade ngokohlelo lukaMelkisedeki. Hebheru 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Mudzi waJesse waiva huprista hwaMelkizedeki, uye kutanga kunofanira kuratidza magumo. Jesse anomiririra boka rokupedzisira rehuprista hwaMelkizedeki richasimuka, iro maererano naIsaya riri chiratidzo kumarudzi.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

“Shina” rinoreva ‘kutema pasi (miti); hunde kana chigutu chemuti (wakawisirwa pasi kana wakasimwa),’ uye “shina” rinokura richibva muumambo hwakanga hwapfuudzwa sezvakaitika kuna Nebhukadhinezari muna Danieri chitsauko 4. Muporofita, muti unomirira umambo, uye kana umambo hwasvika kumugumo, muti iwoyo unenge watemwa pasi.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

“ଠୁଣ୍ଠ” ବିଷୟକ ଏହି ଅଂଶରେ ଉଲ୍ଲେଖିତ “stem” କୌଣସି ଉପର ଶାଖାରୁ ନୁହେଁ, ବରଂ ଗଛର କାଟିଦିଆ ଠୁଣ୍ଠରୁ ବାହାରେ। ଠୁଣ୍ଠଦ୍ୱାରା ପ୍ରତୀକୀକୃତ ପୂର୍ବତନ ରାଜ୍ୟରୁ ଏକ “rod”—ଅର୍ଥାତ୍ ଅଧିକାରର ପ୍ରତୀକ—ଉଦ୍ଭବ ହୁଏ, ଏବଂ ସେହି ଅଧିକାର ଏହାର ଉପରେ ନିର୍ଭର କରେ ଯେ ସେହି “rod” ପରବର୍ତ୍ତୀ ବର୍ଷାର ସନ୍ଦେଶର “କୁଢ଼ି ଓ ପୁଷ୍ପ” ବହନ କରେ କି ନାହିଁ। ସେହି ଅଧିକାର ଏକ ପୂର୍ବବର୍ତ୍ତୀ, କାଟିଦିଆଯାଇଥିବା ରାଜ୍ୟରୁ ଉତ୍ପନ୍ନ ହୁଏ।

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

“මුල” යනු “යෙස්සෙගේ මුල” ය; “කොටසෙන්” උත්පන්න වන “කඳ” නම්, එහි මුල් යෙස්සෙගේ මුල වන එම “කොටසෙන්” පැමිණෙන්නේය. අධිකාරය උපදවන කඳ කොටසෙන් පැමිණෙයි; එහෙත් ශාඛාව පැමිණෙන්නේ මුලෙන්ය—එම මුලම ධ්වජයයි. මුල ආරම්භය වන අතර අවසානය ශාඛාවය.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Izwi elithi “branch” lisho umlindi noma uphawu lwendlela. U-Isaya usitshela ukuthi iGatsha lifika ngesikhathi somthetho weSonto.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> Uye nezuva iro vakadzi vanomwe vachabata murume mumwe, vachiti, Tichadya chingwa chedu pachedu, uye tichapfeka nguo dzedu pachedu; asi chete ngatidanwe nezita renyu, kuti kunyadziswa kwedu kubviswe. Nezuva iro davi raJehovha richava rakanaka uye rinobwinya, uye chibereko chenyika chichava chakanakisa uye chinoyevedza kuna avo vakapukunyuka vaIsraeri. Zvino zvichaitika kuti iye akasiyiwa muZioni, naiye anoramba aripo muJerusarema, achanzi mutsvene, iye munhu wose akanyorwa pakati pavapenyu muJerusarema: kana Ishe vashambidza kusviba kwavanasikana veZioni, uye vachenesa ropa reJerusarema kubva pakati paro noMweya wokutonga, uye noMweya wokupisa. Isaya 4:1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

“munhu mumwe” anonamatirwa navakadzi vanomwe ndiye papa, uyo panguva yemutemo weSvondo anova wechisere anobva kune vanomwe, achitevedzera zvenhema mweya misere yakanga iri paareka. Panguva yemutemo weSvondo, “nezuva iro” “davi raJehovha richava rakanaka uye rinobwinya” “apo Jehovha achange ashambidza tsvina yavanasikana veZioni, uye achange abvisa ropa reJerusarema pakati paro nomweya wokutonga, uye nomweya wokupisa.” Kunatswa kunoitwa nomweya wokutonga nowokupisa kunozadzikiswa noMutumwa weSungano muna Maraki chitsauko 3 panguva yemutemo weSvondo. “Davi rakanaka” ndivo zviuru zana namakumi mana nezvina, vasingabvi pachigutsa, asi pamudzi waJese, iwo uri mureza.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

ᎤᏂᎵᏍᎩ ᏧᏂᎬᏫᏳᎯᏍᏗ ᎠᏙᏓᏈᏍᎬ ᎤᏃᏴᎬ ᎠᏴᏫ ᎤᏁᏉᎲ ᎤᏰᎸᏅ ᎤᏂᏍᎩᏃᎮᏍᏗ ᎤᏓᎴᎲ ᎬᏩᎵᏍᎬ ᎤᎾᏛᏁᎸ ᎠᎴ ᎤᎵᏏᎾᏗ. ᏈᎵᏛᎵᏱᎠ ᎤᏅᏒ ᎤᏲᎱᏒ 1856 ᎢᎬᏱᏃ 1863 ᎢᎬᏗᏱ, ᎠᎴ Ꮎ ᎤᏲᎱᏒ ᎤᏂᏍᎩᏃᎮᏍᏗ ᎠᏍᏓᏱᏙᎸ ᏧᏂᎬᏫᏳᎯᏍᏗ ᏔᎵᏁ ᏗᎵᏍᏆᏂᎪᏗᏍᎬ ᎤᎵᏆᏛᏗ ᎢᎦ ᎨᏒ ᏔᎵᏁ ᎠᏍᏓᏱᏗᏆᎵᏍᏗ. ᎢᎦ ᎠᏂ ᎠᏴᏫ ᎦᏓᎭ ᎠᏓᏘᏰᎢ, Ꮎ ᎠᏴᏫ ᎤᎾᏓᏟᎶᏍᏗ ᎨᏒ ᎤᏌᎵᏍᏗ, ᎳᎣᏗᏏᎠ ᎤᎵᏍᏕᎸᏙᗢ ᎠᏁᎯ ᎠᏍᎪᎯ ᏅᎩ ᏅᎩᏍᎪᎯ ᏅᎩ ᏅᎩ ᎤᏂᏣᏘ ᎤᏪᏘ ᏗᎦᎾᎿ ᏈᎵᏛᎵᏱᎠ ᎤᎵᏍᏕᎸᏙᗢ ᎠᏁᎯ ᎠᏍᎪᎯ ᏅᎩ ᏅᎩᏍᎪᎯ ᏅᎩ ᏅᎩ ᎤᏂᏣᏘ ᎤᏪᏘ ᏗᎦᎾᎿ ᎤᏂᎦᏛᎯ ᎢᏗᏢ ᏭᏂᏪᎳ. ᎿᎭᏉ Ꮎ ᏧᏂᎬᏫᏳᎯᏍᏗ, ᎠᎴ ᎠᏙᏓᏈᏍᎬ, ᎤᏁᎲ ᎻᎳᏌᏗ ᎠᎴ ᏈᎵᏛᎵᏱᎠ ᎤᏂᏍᎩᏃᎮᏍᏗ ᎤᏅᏒ ᎤᏓᏠᏍᎬ, ᎠᏍᏓᏱᏙᎸ ᎤᏙᎯᏳ ᎠᏍᏚᎢ ᎤᎵᏍᏗ ᎡᎳᏱᎠᎩᎻ ᎤᏪᎧᏅᎯ ᎢᏌᏯ 22:22 ᎾᎿᎭᏉ.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Na ke fa sa n'ahenfie no safoa bɛto ne mmatire so; enti obebue, na obiara rentumi nto mu; na ɔbɛto mu, na obiara rentumi nbue. Yesaia 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Ivesi iri rinoratidza Gumiguru 22, 1844, uye riri kuzivisa Erikiyamu seanogamuchira “kiyi.” Mundima mbiri dzinotangira ipapo, masimba eRaodhikia anobviswa kuna Shebna achipiwa kuna Erikiyamu. Panguva yomurayiro weSvondo, masimba akambopiwa kuvanhu vakasarudzwa vesungano anotorwa kubva kuumambo hweSeventh-day Adventism yeRaodhikia achipiwa kuumambo hwesangano reFiraderfia revanhu vane zana namakumi mana nezvina zvuru—ndihwo umambo hwokubwinya.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.

> Iye akati kwavari, Asi imwi munoti ndini ani? Simoni Petro akapindura akati, Imi muri Kristu, Mwanakomana waMwari mupenyu. Jesu akapindura akati kwaari, Wakaropafadzwa iwe, Simoni Barjona; nokuti nyama neropa hazvina kukuzivisa izvi, asi Baba vangu vari kudenga. Uye iniwo ndinoti kwauri, Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangairwise kana kuikunda. Uye ndichakupa makiyi ehumambo hwokudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga. Mateo 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Tsvimbo yesimba, inomiririrwa sekiyi yakapiwa kuna Petro, inoiswa pafudzi raEriakimu muna Isaya 22:22. Petro anomiririra davi revanhu vane zviuru zana nemakumi mana nezvina vanopinda musungano naKristu nguva pfupi pamberi pemutemo weSvondo. Muchikamu ichi Petro ari muKesaria Firipi, inova Paniumi yendima dzegumi nenhatu kusvika pagumi neshanu dzaDanieri gumi nerimwe. Zita rake rinoshandurwa, zvichimiririra ukama hwesungano, uye zita rokuti Petro, kana rasvikwa naro kubudikidza nokuwanza zvinzvimbo zvakaverengwa zvetsamba imwe neimwe, rinoenzana ne144,000. Simba, kana tsvimbo, kana kiyi inoiswa pana Eriakimu apo Shebhina anokandirwa mumunda sebhora, uye ndiyo “tsvimbo” inobva pachigutsa cheAdventism yeMillerite yeFiraderfia chakagurwa kubva muna 1856 kusvikira muna 1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Petro ari kugamuchira simba revanhu vesungano yaMwari panguva yekuparadzaniswa kwegorosi nemasawi, nokuti gorosi rinofanira kusimudzwa sechingwa chinovheyeswa chemupiro wePentekosti. Masawi anotanga aparadzaniswa, sezvinomiririrwa nembiriso iri muzvingwa zvinovheyeswa zvePentekosti ichibviswa kubudikidza nekubikwa. Simba rorutanda kana kuti rokiyi rinobva pachigutsa cheumambo hwakawa, uye davi riri mureza rinobva pamudzi waJese uye ndiwo mudzi waJese, nokuti Jesu anoratidza kuguma kwechinhu nokutanga kwechinhu. Mudzi ndiwo kutanga, uye davi ndiwo magumo. Kushandiswa uku kwechiporofita hakugoni kunzwisiswa navaJudha vanopokana venguva yaKristu kana wanhasi, nokuti ndiwo musimboti mukuru wenzira yokushanda kwemvura yokupedzisira, uye kunomiririrwawo sekiyi yeimba yaDhavhidhi. Kiyi inovhura suo reimba yaDhavhidhi rakanga rakavharwa. Kiyi inovhura suo rinopinda munzvimbo tsvene yokudenga, imba yaDhavhidhi. Arfa yaGumiguru 22, 1844, inodzokororwa muOmega yemutemo weSvondo.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Daviti, mwanakomana waJese, anonyora chirahwe chakagumisa chero imwe nhaurirano yaitevera nevaJudha vaigara vachipikisa mumazuva aKristu, nokudaro zvichiratidza kuguma kweuchapupu Hwake kuvaJudha.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> Pisarema raDhavhidha. Jehovha akati kuna Ishe wangu, Gara kuruoko rwangu rworudyi, kusvikira ndaita vavengi vako chitsiko chetsoka dzako. Jehovha achatuma tsvimbo yesimba rako ichibva muZioni; ubate ushe uri pakati pavavengi vako. Vanhu vako vachazvipira nomwoyo wose pazuva resimba rako, vakapfeka runako rwoutsvene kubva muchibereko chamambakwedza; une dova roujaya hwako. Jehovha akapika, uye haangazvidembi, achiti, Iwe uri muprista nokusingaperi maererano nourongwa hwaMerkizedheki. Mapisarema 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni akatsunga kuisa ndima iyi muna Mapisarema 110, iyo, chokwadi, iri imwewo nhamba munyika yemasvomhu inozivikanwa senhamba inokosha. Hafu ya“220” uye “11” yakapetwa kagumi zvaizotungamirira mweya kutarisira kuti nhamba “110” ine zvazvinoreva, uye zvechokwadi inazvo—sezvinoitawo ndima yacho pachayo. Iri rwiyo rwaDhavhidhi, uye Dhavhidhi chiratidzo chevane zana nemakumi mana nezvina ezviuru, saka iyi ivhesi inobva murwiyo rwemunda wemizambiringa, runova rwiyo rwaMozisi neGwayana. Inoratidza nguva iyo varimi vekare vomumunda wemizambiringa vanopfuudzwa, uye munda wemizambiringa unopiwa kune vane zana nemakumi mana nezvina ezviuru. Kana izvozvo zvaitika, ndiro “zuva resimba renyu” richiwirirana nesimba rePendekosti pakakwirira mwaka wePendekosti.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Vanhu vaMwari vachava “vanoda” pazuva ravanobva “muchibereko chamangwanani,” vane “dova rouduku hwako.” Kuberekwa kutsva mufananidzo wokutendeuka noupenyu. Zviuru zana namakumi mana nezvina zvakatorwa muchibereko muna Chikunguru cha2023, uye zvakaberekwa nedova rouduku hwazvo, nokuti zvakaberekerwa mushoko reKuchema kwapausiku, iro rakaitikawo kuvaMillerite pakutanga, kana kuti “uduku” hwavo. Ndiro dova rimwe chetero, nokuti kudzokororwa kwenhoroondo yealpha mukati menhoroondo yeomega. Pazuva “resimba ravo,” Shebhina paanodzingwa “panzvimbo” yake, uye “pachigaro” chake, achikandirwa “pasi,” Eriakimu, zviuru zana namakumi mana nezvina zvinoitwa vaprista veomega, nokuti zvinoitwa maererano nehurongwa hwaMelkizedheki, nokuti zviuru zana namakumi mana nezvina hazvingazoraviri rufu, kana kuti sezvakanga zvakaita Melkizedheki, vaprista nokusingaperi.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

Muzuva re“simba rake” Ishe achatuma “tsvimbo yesimba rake ichibva muZioni.” Simba roumambo hwake, zvose zvenyasha (kururamiswa) nokubwinya (kuitwa vatsvene), rakaiswa pamusoro peavo vanopfeka korona yake yokubwinya, nokuti vanomirira umambo hwake. Vanotumirwa vachibva muZioni, nokuti zvarinoreva Zioni zvinomirira mureza wevane zviuru zana namakumi mana nezvina.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Abafarisayo bakihurije hamwe, Yesu arababaza ati: “Mutekereza iki kuri Kristo? Ni mwene nde?” Baramusubiza bati: “Ni mwene Dawidi.”

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Anoti kwavari, Ko zvino Dhavhidhi anomudana sei muna Mweya kuti Ishe, achiti, Ishe akati kuna Ishe wangu, Gara kuruoko rwangu rworudyi, kusvikira ndaisa vavengi vako kuti vave chitsiko chetsoka dzako? Naizvozvo kana Dhavhidhi achimudana kuti Ishe, angava sei mwanakomana wake?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

> Uye kwakange kusina munhu aigona kumupindura kunyange neshoko rimwe chete; uye kubvira pazuva iro hakuna kuzova nomunhu akazotsunga kumubvunza mimwe mibvunzo. Mateo 24:41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Ukama hwaDavidi naKristu hwechiporofita maererano nealpha naomega—kutanga nokuguma—ndihwo mutemo mukuru wenzira ye“mutsara pamusoro pomutsara,” uye mutemo iwoyo wakanga usingagoni kunzwisiswa navaJudha vanopopotedzana sezvakangofanana nokusagona kunzwisisa kunoita muAdventista wechinomwe weLaodikia kuti nhoroondo yavaMillerite panguva yeshoko reKuchema kwePakati pousiku ndiyo nzvimbo pakadururirwa dova rokudenga mukuyaruka kweAdventizimu. “Dova” rouduku hwako riri pamusoro pezana namakumi mana nezvina zvuru, uye rakatanga kunaya zvishoma pa9/11, uye mutemo weSvondo ndiro “zuva resimba,” apo vakasara vanozodzwa savaprista maererano nourongwa hwaMelkizedheki.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Kubva pachigutsa cheLaodhikia cheSeventh-day Adventism (kereke inorwira) panobuda davi (kereke inokunda), uye kubva pamudzi waJese, vane zviuru zana nemakumi mana nezvina—ndivo davi rechibereko chinobwinya rinosimudzirwa sechibayiro chinozunguzwa pazuva resimba rake.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala inayofuata.

> “Proverbs One

> “Zvirevo Chitsauko Chekutanga

> “April 1, 1850 To the ‘Little Flock.’

> “1 Kubvumbi, 1850 Kuru “Boka Duku.”

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Ndugu Wapendwa.—Bwana alinipa maono tarehe 26 Januari, ambayo nitayasimulia. Nikaona kwamba baadhi ya watu wa Mungu walikuwa wazito wa kufahamu na wamelegea usingizini; nao walikuwa wameamka nusu tu, wala hawakutambua wakati tunaouishi sasa; na kwamba ‘mtu’ mwenye ‘brashi ya vumbi’ alikuwa ameingia, na kwamba baadhi walikuwa katika hatari ya kufagiliwa mbali. Nikamsihi Yesu awaokoe, awaache bado kwa muda kidogo zaidi, na awawezeshe kuuona hatari yao ya kutisha, ili wapate kujiandaa kabla haijawa milele kuchelewa mno. Malaika akasema, ‘Maangamizo yanakuja kama kisulisuli chenye nguvu.’ Nikamsihi malaika awarehemu na kuwaokoa wale walioupenda ulimwengu huu, nao walikuwa wameshikamana na mali zao, wala hawakuwa tayari kujitenga nazo na kuzitoa kafara ili kuwaharakisha wajumbe katika njia yao, ili kuwalisha kondoo wenye njaa, waliokuwa wakifa kwa kukosa chakula cha kiroho.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> “Ndzi ri karhi ndzi vona mimoya ya swisiwana yi fa hikwalaho ka ku pfumala ntiyiso wa nkarhi wa sweswi, naswona van’wana lava a va vula leswaku va pfumela ntiyiso a va va tshika va fa, hi ku khoma tindlela leti lavekaka leswaku ntirho wa Xikwembu wu ya emahlweni, xivono lexi a xi vava ngopfu, kutani ndzi kombela ntsumi leswaku yi xi susa eka mina. Ndzi vone leswaku loko mhaka ya Xikwembu yi lava xiphemu xa nhundzu ya vona, ku fana ni jaha leri tileke eka Yesu, [Matewu 19:16–22.] a va famba va ri ni gome; naswona leswaku hi ku hatlisa xibakele lexi khulukaka ngopfu xi ta tlula xi hundza xi tlhela xi kukula swilo swa vona hinkwaswo xi swi susa, kutani sweswo swi ta va swi hlwerile ngopfu ku humesa magandzelo ya swilo swa misava, ni ku tihlayisela xuma etilweni.

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> “Ndzi siye ndzi vona Mutlhuri la kwetsimaka hi ku vangama, la sasekeke ni la rhandzekaka; leswaku u tshikile tindhawu ta ku vangama, a ta emisaveni leyi yo dzwihala ni yo va ni vusolo, ku nyikela vutomi byakwe bya nkoka ni ku fa, lowo lulama hikwalaho ka lava nga lulamangiki. U tiyiserile ku hlekuriwa hi ndlela ya tihanyi ni ku biwa hi minkhavi, a ambala harhi leyi lukiweke hi mitwa, naswona a humesa nyuku hi marothi lamakulu ya ngati entangeni; kasi ndzhwalo wa swidyoho swa misava hinkwayo a wu ri ehenhla ka yena. Ntsumi yi vutisile yi ku, ‘Hikwalaho ka yini?’ O, ndzi vonile ndzi tlhela ndzi swi tiva leswaku a ku ri hikwalaho ka hina; hikwalaho ka swidyoho swa hina u xanisekile hi hinkwaswo leswi, leswaku hi ngati yakwe ya nkoka a ta hi kutsula a hi vuyisela eka Xikwembu.”

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> “Zvakare ndakaratidzwa avo vakanga vasingadi kurasira zvinhu zvenyika ino kuti vaponeswe mweya iri kuparara, nokutuma kwairi chokwadi, panguva iyo Jesu akanga amire pamberi paBaba, achivareverera neropa rake, nokutambudzika kwake, norufu rwake; uye panguva iyo nhume dzaMwari dzakanga dzakamirira, dzakagadzirira kuvatakurira chokwadi chinoponesa kuti vasimbiswe nechisimbiso chaMwari mupenyu. Zvakanga zvakaoma kune vamwe vaizviti vanotenda chokwadi chenguva ino, kunyange kuita chinhu chiduku chakadai sokupa nhume mari yaMwari pachake, yaakanga avakweretesa kuti vave vachengeti vayo.

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> “Na kutani Yesu wa ku xaniseka, gandzelo rakwe ni rirhandzu rakwe ro enta swinene, lerova a nyikela vutomi byakwe hikwalaho ka vona, a tlhela a kombisiwa emahlweni ka mina; kutani endzhaku ka sweswo vutomi bya lava a va tivulavulaka leswaku i valandzeri vakwe, lava a va ri ni timhaka ta misava leyi, naswona a va teka swi ri nchumu lowukulu swinene ku pfuna ntirho wa ku ponisiwa. Ntsumi yi te, ‘Xana lava va nga nghena etilweni ke?’ Ntsumi yin’wana yi hlamurile yi ku, ‘Doo, a swi nge koteki nikatsongo, nikatsongo, nikatsongo. Lava va nga riki na ku tsakela entirhweni wa Xikwembu emisaveni, a va nge pfuki va yimbelela risimu ra rirhandzu ro kutsula ehenhla.’”

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> Ndzi vone leswaku ntirho wa xihatla lowu Xikwembu a xi wu endla emisaveni a wu ta hatla wu komisiwa hi ku lulama, naswona varhumiwa va ku hatlisa va fanele ku hatlisela endleleni ya vona ku ya lavisisa ntlhambi lowu hangalakeke. Ntsumi yin’wana yi te, “Xana hinkwavo i varhumiwa xana? Doo, doo, varhumiwa va Xikwembu va ni rungula.”

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> “Ndzi vonile leswaku ntirho wa Xikwembu wu siveleriwile, naswona wu nyamisiwe hi van’wana lava fambafambaka kasi a va ri na rungula leri humaka eka Xikwembu. Lava va ta boheka ku tihlamulela emahlweni ka Xikwembu hi dolara yin’wana ni yin’wana leyi va yi tirhiseke eku fambeni laha a swi nga ri ntirho wa vona ku ya kona; hikuva mali yoleyo a yi nga pfuna ntirho wa Xikwembu ku ya emahlweni, naswona hikwalaho ka ku pfumaleka ka yona, mimoya yi fele ndlala naswona yi file hikwalaho ka ku pfumala swakudya swa moya, leswi a swi nga ta va nyikiwa hi varhumiwa va Xikwembu lava vitaniweke ni ku hlawuriwa, loko a va ri ni tindlela.”

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> “Ukuzunguzwa okukhulu sekuqalile, futhi kuzoqhubeka, futhi bonke bayokhungathwa baphume abangazimisele ukubambelela ngokuqinile nokungaguquki eqinisweni, nokuzidela ngenxa kaNkulunkulu nomsebenzi wakhe. Ingelosi yathi, ‘Niyacabanga yini ukuthi kukhona oyophoqwa ukuba azidele? Cha, cha. Kumelwe kube ngumnikelo wokuzithandela. Kuyothatha konke ukuthenga insimu.’—Ngakhala kuNkulunkulu ukuba asindise abantu bakhe, abanye babo ababebuthaka amandla futhi befa.”

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> Ndakaona kuti avo vane simba rokushanda namaoko avo, uye kubatsira kutsigira basa iri, vaiva nemhosva yokurishandisa simba iroro, sezvakanga zvakaita vamwe pamusoro pefuma yavo.

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> “Ipapo ndakaona kuti kutonga kwaMwari Wemasimba Ose kwakanga kuchikurumidza kuuya. Ndakakumbira mutumwa kuti ataure mumutauro wake kuvanhu. Iye akati, ‘Kutinhira kwose nemheni dzose dzeGomo reSinai hazvingazunungusi avo vasingadi kuzununguswa nezvokwadi dzakajeka dzeShoko raMwari; uye shoko romutumwa haringavamutsiwo.’” Review and Herald, April 1, 1850.

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