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

Bhuku ra Joeri neChechi yeLaodikia yeSeventh-day Adventist — Nhamba Gumi neShanu

Number Fifteen

លេខដប់ប្រាំបី

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Ndinopikisa kuti n’chakufunika kumvetsa kugwirizana kwa chizindikiro cha mibadwo inayi ndi uthenga wa mvula yotsiriza kuti tikhale ndi chiyembekezo chabwino koposa chozindikira kufunika kwa mavesi anayi oyambirira a Yoweli chaputala chimodzi. Yoweli amaimba nyimbo ya munda wa mpesa, koma ndime yake yoyamba ndiyo kugwirizanitsidwa kwa chipangano kwauneneri ndi mibadwo inayi.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Waaqi akati kuna Abramu, Ziva zvechokwadi kuti mbeu yako ichava mutorwa munyika isiri yavo, uye vachavashandira; uye vachavatambudza makore ana zana mana. Uyewo rudzi irworwo, rwavachashandira, ndicharutonga ini; uye pashure vachabuda vaine pfuma zhinji. Asi iwe uchaenda kumadzibaba ako norugare; uchavigwa wava wokwegura kwazvo. Asi pachizvarwa chechina vachadzokazve kuno; nokuti kuipa kwavaAmori hakusati kwazara. Genesisi 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Ndima iyi ndi ulosi umene unakwaniritsidwa mwa moyo wa Mose. Pamene buku la Yoweli liyamba nyimbo ya munda wa mphesa potchula mibadwo inayi ya chiwonongeko chokulirakulira, likugwirizanitsa buku la Yoweli ndi m’badwo wa ulosi wachinayi ndiponso wotsiriza. M’badwo umenewo ndi “m’badwo wosankhidwa” wa Petro, amene ayitanidwa kuchoka mu mdima kulowa mu “kuwala kwake kodabwitsa.” Iwo ayerekezedwa mosiyana ndi anzawo a m’badwo wawo, oimiridwa ngati m’badwo wa njoka zaululu. M’badwo wachinayi ndiponso wotsiriza umenewo ukuimiridwa ndi Yohane, amene ali chizindikiro cha zikwi zana limodzi ndi makumi anayi kudza zinayi, amene “ndi oitanidwa, ndi osankhidwa, ndi okhulupirika.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Vakadanwa pa 9/11, vakasarudzwa muKuchema kwePakati peUsiku, uye vakatendeka panguva yedambudziko remutemo weSvondo, sezvakanga zvakaita vaRevhi vakatendeka mukupanduka kwemhuru yendarama kwaAroni nekwaJerobhoamu. Mweya inonatswa sesirivha muna Maraki 3, ndivo vaRevhi vanosarudzwa panguva yeshoko reKuchema kwePakati peUsiku, nokuti kuisirwa chisimbiso kunoitwa pamwe chete, uye kubudikidza, nekudururwa kweMweya Mutsvene.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Mu nyandiko iheruka twagaragaje imirongo ikomoka mu mateka ya Mose, uwo Mushiki wa White agaragaza ko ari alufa y’ubuhanuzi bwa Bibiliya, kandi mu buryo bw’ubuhanuzi akaba ahuzwa na Kristo nk’omega y’ubuhanuzi bwa Bibiliya. Mose ni ibuye ry’urufatiro, naho Kristo akaba ibuye ry’inkomero. Bombi ni ibimenyetso byo gucungurwa mu cyaha, nk’uko bigaragazwa no gukurwa muri Egiputa binyuze kuri Mose. Nyamara kugaragazwa kose kw’imbaraga z’Imana kwabaye kubw’amaboko ya Mose, kwarushijwe kure cyane igihe Kristo yahamishaga isezerano na benshi mu cyumweru kimwe. Mose ni alufa, kandi Kristo ni omega; kandi omega ni umubare “22” naho alufa akaba umubare “1.”

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Kana tichibata naMozisi, tinoona kuti ruponeso runopararira muchipupuriro chake chechiporofita rwakaiswa mukati memvura. Kununurwa kwake kubva mumvura yeNairi pakuzvarwa kwake, kwaifananidzira Noa ari mungarava. Rubhabhatidzo paGungwa Dzvuku runoenderana naNoa pamwe nevasere vaiva mungarava, uye izvozvowo zvinoenderana nerubhabhatidzo rwaJoshua paRwizi Jorodhani, rwakazodzokororwa naKristu panzvimbo iyoyo chaiyo. Chipupuriro chaMozisi chinotanga nokununurwa paRwizi Nairi uye chinopera pamahombekombe eJorodhani. Rubhabhatidzo rwaKristu rwakava kuzodzwa kwake kuti apupurire kwemakore matatu nehafu achitungamirira kurufu rwake, rwakanga rwakamiririrwa pakutanga parubhabhatidzo rwake. Pakumuka kwake kwakava nemadonhwe mashoma kusvikira pakudururwa kuzere paPendekosti.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Chivimbiso chaMwari chesungano kuvanhu chinotanga naNoa, uye chivimbiso chake chesungano kuvanhu vakasanangurwa kubudikidza naAbhurahama chakazadzikiswa naMozisi. Mozisi, ari arfa, akafananidzira Jesu, ari omega, uyo aizouya achisimbisa sungano ne“vazhinji,” kwete nevanhu vakasanangurwa chete. Somufananidzo waKristu, kuberekwa kwaMozisi kunowirirana nesungano yakapiwa Noa, muraraungu uri chiratidzo chayo kuvanhu vose. Mozisiwo anowiriranawo nesungano yakapiwa kuvanhu vakasanangurwa, kudzingiswa kuri chiratidzo chayo kuvanhu vakasanangurwa. Basa raMozisi resungano rakanga riri ne“vazhinji,” kwete kungova nevanhu vakasanangurwa chete. Dai zvisina kudaro, vangadai vasina kugara vachinetswa nguva dzose neboka revanhu vakavhengana.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Pakati pa “madzi a chipulumutso” osiyanasiyana amene akuimiridwa m’moyo wonse wa Mose, ubatizo wa ku Bethabara pa mtsinje wa Yorodano umalumikiza chiyambi cha mbiri ya pangano ya Israyeli wakale m’Dziko Lolonjezedwa ndi mapeto a mbiri yake, m’sabata imene Khristu anatsimikizira pangano ndi ambiri. Ubatizo wa Khristu ukugwirizana ndi ubatizo wa Israyeli wakale, ndipo mbiri zonsezi zikunena za kuuka kwake pamene anapumira madontho ochepa a mvula, asanagwe mvula yambiri pa Pentekoste masiku makumi asanu pambuyo pake. Mzere wonse wa Alefa ndi Omega kuchokera kwa Mose kufika kwa Khristu ukuonetsedwa mkati mwa madzi a chipulumutso.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> “Pakudzidzisa vadzidzi ava, Jesu akaratidza kukosha kweTestamende Yekare seuchapupu hwebasa Rake. Vakristu vazhinji vanozviti vatendi mazuva ano vanorasa Testamende Yekare, vachiti haichina zvainobatsira zvachose. Asi uku handiko kudzidzisa kwaKristu. Akaikoshesa zvikuru zvokuti pane imwe nguva akati, ‘Kana vasingatereri Mozisi navaporofita, havangatendirwi kunyange mumwe akamuka kuvakafa.’ Ruka 16:31.”

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> “Ndi liṅwalo ḽa Kristo ḽine ḽa amba nga kha vho-khotsi na vhaporofita, u bva maḓuvhani a Adamu u swika kha zwiwo zwa u fhedzisela zwa tshifhinga. Mutshidzi u dzumbululwa kha Testamente ya Kale nga u vhonala zwavhuḓi u fana na kha Testamente Ntswa. Ndi tshedza tshi bvaho kha tshifhinga tsha vhuporofita tsha kale tshine tsha bvisela khagala vhutshilo ha Kristo na pfunzo dza Testamente Ntswa nga u vhonala zwavhuḓi na nga lunako. Maḓembe a Kristo ndi vhuṱanzi ha vhumudzimu hawe; fhedzi vhuṱanzi vhu re na maanḓa u fhira ha uri Ndi Muvhulusi wa shango vhu wanala kha u vhambedza vhuporofita ha Testamente ya Kale na ḓivhazwakale ya Testamente Ntswa.” The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Mu zvinyorwa zvinobata bhuku raJoere, tanga “tichienzanisa zviporofita zveTestamende Yekare nenhoroondo yeItsva,” uye zvakare nenhoroondo yeIsraeri yemweya yemazuva ano. Kungava kuri kweTestamende Yekare kana Itsva, kana nhoroondo yengirozi nhatu yakatanga muna 1798, mitsara yose iyoyo inomiririrwa se“inzwi raKristu.” Uchapupu hwakanyorwa hweBhaibheri neMweya weChiporofita ndizvo inzwi raKristu, uye inzwi raKristu, inzwi raIye ari Shoko raMwari.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“Izwi” leLizwi likaNkulunkulu liwumyalezo kaNkulunkulu njengoba umelelwe eLizwini laKhe elilotshiwe. Umyalezo waKhe ezinsukwini zokugcina uwumyalezo wemvula yasemuva, ohlanganisa imvula yokuqala, bese kulandela imvula yokuqala neyemvula yasemuva, ngokukaJoweli.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Johane Mfunuli amewakilisha wale mia na arobaini na nne elfu wanaorudi katika njia za kale, kwa maana anasikia “sauti” nyuma yake. “Sauti” iliyo nyuma ni sauti ya Kristo “tangu siku za Adamu” na kuendelea.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> Ndzi hundzulukile ndzi ya vona rito leri a ri vulavula na mina. Kutani loko ndzi hundzulukile, ndzi vonile swikhomela-makhandlela swa nkombo swa nsuku. Nhlavutelo 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Ndime iyi imirira ikiruhuko mu gice cya mbere, kuko kugeza ku murongo ubanza uw’ubu Yohana yari ku kirwa cyitwa Patimosi, ariko ku murongo wa cumi na kabiri arahindukira, kandi uhereye aho Yohana aba ari mu Buturo Bwera bwo mu Ijuru. Igihe ahindukira, aba abikora kuko ku murongo wa cumi yari yumvise ijwi rimuturuka inyuma.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Ndzi ri emoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge ra mhalamhala, ri ku: Ndzi Alfa na Omega, wo sungula ni wa makumu; kutani leswi u swi vonaka, swi tsale ebukwini, u yi rhumela eka tikereke ta nkombo leti nga eAsia; eka Efesa, na le Smirna, na le Pergamo, na le Tiyatira, na le Sarda, na le Filadelfiya, na le Lawodikiya. Nhlavutelo 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Johani anomirira avo vanonzwa inzwi raKristu shure kwavo. Anonzwa shoko rehwamanda raJeremia rokuti vadzokere panzira dzekare, nzira dzakarambwa kufambwa navakaipa, uye yambiro yehwamanda yavanoramba kuteerera. Johani akateerera, uye inzwi raiva shure kwake rakazvizivisa saArfa naOmega—Uyo anoratidza nzira itsva pamwe chete nenzira yekare.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> Au kati ka switomi swa supa-7 ku ni la fanaka ni la fana ni Nwan’a munhu, a ambarile nguvu leyi yaka fika eminkondzweni, naswona a bohile xifuva hi bandi ra nsuku. Nhloko ya yena ni misisi ya yena a swi basile ku fana ni voya bya nyimpfu, swi basa ku fana ni gamboko; naswona mahlo ya yena a ma fana ni ndzilo wa malangavi; kutani minkondzo ya yena a yi fana ni koporo leyinene, onge yi hisiwa esidziveni; rito ra yena ri fana ni mpfumawulo wa mati yo tala. A a khomile tinyeleti ta 7 evokweni ra yena ra xinene; naswona enon’wini wa yena a ku huma banga ro kariha ra matlhelo mambirhi; xikandza xa yena a xi fana ni dyambu loko ri vangama hi matimba ya rona. Nhlavutelo 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

M’vesi yegumi nembiri Johane anotendeuka, akaona chiratidzo chaKristu icho Hanzvadzi White inowiriranisa nechiratidzo chaKristu chakanga chaonekwa naDhanieri, chinova ndicho chiratidzo chakanga chaonekwa naIsaya, Jeremia, Ezekieri, naPauro.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Ndzi langutele nkarhi lowu hi ku navela lokukulu swinene, lowu swiendlo swa siku ra Pentekosta swi nga ta tlhela swi humelela hi matimba lama tlulaka ngopfu lawa ma kombisiweke enkarhini wolowo. Yohane u ri, ‘Ndzi vone ntsumi yin’wana yi xika yi huma etilweni, yi ri ni matimba lamakulu; kutani misava yi voningisiwa hi ku vangama ka yona.’ Kutani, hilaha a swi ri hakona enkarhini wa Pentekosta, vanhu va ta twa ntiyiso wu vulavuriwa eka vona, un’wana ni un’wana hi ririmi rakwe.”

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Mwari anogona kufemera hupenyu hutsva mumweya mumwe nomumwe unoda zvechokwadi kumushumira [Adam and Ezekiel’s valley of bones], uye anogona kubata miromo nebara rinopisa rinobva paatari [Isaiah], nokuiita kuti ive norurimi runotaura zvinorumbidza Iye zvakanaka. Zviuru zvamazwi zvichazadzwa nesimba rokuzivisa chokwadi chinoshamisa cheShoko raMwari. Rurimi runokakama ruchasunungurwa [Isaiah’s other tongue], uye vanotya vachaitwa vakasimba kuti vapupurire chokwadi noushingi. Dai Ishe vabatsira vanhu Vake kuchenesa temberi yomweya kubva kutsvina yose [Malachi’s Levites], uye kuchengetedza kubatana kwapedyo kwakadaro naVo, kuti vagova vagoverani vemvura yokupedzisira panguva iyo ichadururwa.” Review and Herald, July 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Chiratidzo chatiri kufunga nezvacho chinosanganisira rondedzero yezwi raKristu. Johani paanotendeuka achinzwa izwi raKristu, rinenge ruzha rwe“mvura zhinji.” Kana izwi raKristu richitaura nezvesungano Yake nevanhu kana nevanhu vakasanangurwa, rinobatanidzwa nemvura zhinji. Mharidzo yaDhanieri zvinomwe kusvikira zvapfumbamwe yakazarurwa muna 1798, uyezve muna 1989 mharidzo yaDhanieri gumi kusvikira gumi nembiri yakazarurwa. 1798 inobatanidzwa nezwi reRwizi Ulai, uye 1989 ndiro izwi reRwizi Hidhekeri.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Chiedza chakagamuchirwa naDanieri kubva kuna Mwari chakapiwa zvikurukuru mazuva ano okupedzisira. Zviratidzo zvaakaona pamahombekombe eUlai neHidhekeli, nzizi huru dzeShinari, zvino zvava kuzadzikiswa, uye zviitiko zvose zvakafanotaurwa zvichakurumidza kuitika.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Urozi Yorodani ndirwo rwungano pakati y’amateka y’isezerano rya alufa n’amateka y’isezerano rya omega ya Isirayeli ya kera. Ijambo Yorodani risobanura “umanuka” kandi rigereranya Kristo “umanuka mukuru.”

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Nga muchive nepfungwa iyi yaivawo muna Kristu Jesu: Iye, zvaakanga ari muchimiro chaMwari, haana kufunga kuti kuenzana naMwari chinhu chokubata nechisimba; asi akazviita asina mukurumbira, akatora chimiro chomuranda, akaitwa akafanana navanhu; uye zvaakaonekwa ari muchimiro chomunhu, akazvininipisa, akava anoteerera kusvikira parufu, irwo rufu rwomuchinjikwa. VaFiripi 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Rwizi rwa Yorodani rufuzanya na Kristo, “uwamanutse cyane,” kandi Yorodani ni yo sano rihuza amateka ya alufa n’omega y’ubwoko bwatoranijwe bw’Imana, bwahawe uruzabibu ngo barurindire. Amazi yo gukizwa ya Mose ahagarariye ijwi rya Kristo, rishobora kumvikana iyo ubugingo bwahindukira gusa kugira ngo bwumve “ijwi riri inyuma yabo,” kandi ijwi baba bumvise icyo gihe ni—ijwi ry’amazi menshi. Uhereye ku mwuzure wa Nowa kugeza ku kurimbuka kwa Yerusalemu mu mwaka wa 70 nyuma ya Kristo, amazi yo gukizwa yashyizweho nk’ibimenyetso nyobozi ku bwoko bw’Imana bw’isezerano. Ibyo bimenyetso nyobozi bihagarariye amateka y’imbere y’ubwoko bw’Imana bw’isezerano rya nyuma, ya bihumbi ijana na mirongo ine na bine. Amazi agaburira uruzi rwa Yorodani akomoka ku kime n’urubura byirundaniriza mu misozi ya Herumoni, ari yo igize amasoko y’uruzi rwa Yorodani.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> Rwiyo rwokukwira kwaDhavhidhi. Tarirai, zvakanaka sei uye zvinofadza sei kuti hama dzigare pamwe chete mukuwirirana! Zvakaita samafuta anokosha pamusoro womusoro, akayerera achidzika pandebvu, idzo debvu dzaAroni; akayerera achidzika kusvikira kumipendero yezvokupfeka zvake; sedova reHerimoni, uye sedova rakaburukira pamakomo eZiyoni; nokuti ipapo Jehovha akaraira chikomborero, ndihwo upenyu husingaperi. Mapisarema 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Āpo maḓi fhedzi a dovha a bveledza na bako ḽa Phane, zwine zwa vha vudambwana ho dzikaho, ho dzudzanywaho ngomu ha bako ḽi re Paniumi ya Daniele 11:13–15, na Kesarea Filipi maḓuvhani a Petro. Mitshedzo ya ṱhoho ya Mulambo wa Yorodane na yone i bveledza vudambwana ha Vhasathane ha bako ḽa Phane. Ipfi ḽa maḓi manzhi ḽi sumbedza uri nndwa khulwane vhukati ha Kristo na Sathane yo thoma nṱha ha dzithavha nṱha dza thavha dza Herimoni.

> 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. Matthew 16:18.

> Ndipo ndinotiwo kwauri, Ndiwe Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangairwisi kuti ikundwe. Mateo 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Izina rokuti “Hermoni” rinoreva kuti “dzvene, rakatsaurirwa, rakapiwa kuna Mwari, kana kuti rakaparadzaniswa,” uye chiratidzo cheDenga, iro riri manyuko emvura yose uye mavambo emakakatanwa makuru sezvinomiririrwa ne“masuwo egehena,” iro raiva zita rakabatanidzwa naJesu paguta raPani paakanga ari kuKesaria Firipi. Munzvimbo iyoyo zita raSimoni Bharijona rakashandurwa kuva Petro. Simoni rinoreva kuti “uyo anonzwa,” uye Bharijona rinoreva kuti “mwanakomana wenjiva.” Simoni akanga ari chiratidzo chemweya wakanzwa shoko rerubhabhatidzo rwaJesu iro raimiririrwa noMweya Mutsvene muchimiro chenjiva. Somunhu akanzwa shoko rerubhabhatidzo rwaKristu, Petro akashandurwa, achimiririra vane 144,000. Petro akaiswa chisimbiso ari paPaniumi, zvinova ndima yegumi nenhatu kusvika yegumi neshanu yaDanieri gumi nerimwe.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Kubva kumvura dzeHermoni, rwizi rweJorodhani, chiratidzo chaKristu—muburuki mukuru—runopedzisa rwendo rwaro paGungwa Rakafa. Kubva Kudenga, uko kunobva dova roupenyu, Kristu akaburuka kusvikira kurufu rwomuchinjikwa, runomiririrwa neGungwa Rakafa. Mahombekombe eGungwa Rakafa ndiwo ari pakadzika zvikuru penyika pose pane nzvimbo yakaonekwa pamusoro pevhu. Rwizi rweJorodhani runoburuka, ruchibva rwaburuka kusvika pamwero wemvura wakadzika zvikuru panyika, sezvakaita Kristu paakaburuka kusvikira kurufu rwake pamuchinjikwa. Kubva kumvura youpenyu kusvika kumvura yorufu, Rwizi rweJorodhani runomiririra kuburuka kwaKristu kubva kudenga kusvika pamuchinjikwa.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Madingindira anokosha euporofita hweBhaibheri anobatanidzwa nemvura, uye euporofita hweBhaibheri ndiro inzwi raKristu, iro riri inzwi remvura zhinji. Hure reBhabhironi rinogara pamusoro pemvura zhinji, uye mvura dzeYufuratesi dzinoomeswa kuti dzigadzirire nzira yamadzimambo anobva kumabvazuva, uye vatengesi namadzimambo vanomira vari kure vachichema nokuti zvikepe zveTarishishi zvaparadzwa pakati pegungwa, uye sungano yorufu yakagamuchirwa nezvidhakwa zveEfuremu, pavakazvivanza pasi penhema, inobviswa nesimba nemafashamo anokurira omutemo weSvondo wapapa.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Pavanorehwa naSista White paanoreva “nzizi huru dzeShinari,” ari kureva nzizi dzeTigirisi neYufuratesi. Mvura idzodzo dzinogona kurondedzerwa dzichidzokera kuBindu reEdheni, uko dziri rwizi rwechitatu nerwechina runobuda muEdheni.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> Ⲁⲩⲱ ⲡⲣⲁⲛ ⲙ̀ⲡⲓⲙⲁϩϣⲟⲙⲧ ⲛ̀ⲫⲓⲁⲣⲱ ⲡⲉ Ϩⲓⲇⲇⲉⲕⲉⲗ· ⲫⲁⲓ ⲡⲉ ⲉⲧϣⲏⲛ ⲉ̀ⲡⲉϩⲟⲟⲩ ⲛ̀ⲧⲉ Ⲁⲥⲥⲩⲣⲓⲁ. Ⲁⲩⲱ ⲡⲓⲙⲁϩϥ̀ⲧⲟⲩ ⲛ̀ⲫⲓⲁⲣⲱ ⲡⲉ ⲫ̀Ⲣⲁⲧⲏⲥ. Ⲅⲉⲛⲉⲥⲓⲥ 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

హిద్దెకెలు టైగ్రిస్‌నే; అలాగే, యూఫ్రటీసు యూఫ్రటీసే అని చెప్పాల్సిందే, అయితే ఆధునిక చరిత్రకారులు మరియు ధర్మశాస్త్రవేత్తలు దీనిపై ఏకీభవించరు. ఉలాయి ఒక గొప్ప నది కాదని, షినారు దేశంలో కాదు గాని పర్షియాలో మనుషులు నిర్మించిన ఒక కాలువ మాత్రమేనని వారు వాదిస్తారు. అదే మానవ అధికారులు, షినారుతో సంబంధమున్న ప్రాధాన్యమైన నదులు రెండే—టైగ్రిస్ మరియు యూఫ్రటీసు—అని నిర్ధారిస్తారు; అయితే ప్రవక్తురాలు, ఉలాయి మరియు హిద్దెకెలు “షినారు యొక్క గొప్ప నదులు” అని పేర్కొంటుంది.

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Amazwi omprofethikazi mayelana nombiko wamanzi aphikisa izingcweti zesimanje, njengoba nezingcweti zasendulo zaphikisa—ezaphikisa umbiko kaNowa wamanzi. Saziswa ukuthi imibono emibili emelwe yimifula emibili isenkambweni yokugcwaliseka, ngakho-ke konke okumelwe ngaphakathi kwaleyo mibono emibili eyanikezwa “yimifula emibili emikhulu yaseShinari,” kuzofezeka maduze. Umbiko ohlobene naleyo mifula uyizwi likaKristu, ngokuba izwi lakhe linjengamanzi amaningi. ITigrisi neYufrathe zimele ingqikithi enkulu yesiprofetho, futhi ubufakazi bayo buhlobene nesivumelwano uMose we-alfa asimisa, okuyiso leso sivumelwano uKristu we-omega asiqinisa.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Muuporofita, Tigris inomirira Asiria, uye Yufuratesi iBhabhironi. Mukudyidzana uku, ndiwo masimba maviri, akafananidzirwa seshumba naJeremia, aizotapa kutanga ushe hwokumusoro uye pashure pacho ushe hwokumaodzanyemba achiwuisa muutapwa.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israeli i hwai hwakapararira; zvikara zveshumba zvakamudzinga: kutanga mambo weAsiriya akamudya; uye pakupedzisira Nebhukadhirezari mambo weBhabhironi akamutyora mapfupa. Jeremia 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Asiria na Babeli vyose vyari abansi bo mu buraruko ku bijanye n’ubwami ubwo ari bwo bwose bwa Isirayeli, kandi rero ni ibigereranyo vy’umwami w’ibinyoma wo mu buraruko—ububasha bwa papa. Mu vy’ukuri, imigenzo ya politike n’iy’idini hafi ari imwe ni yo yashizwe mu ngiro n’ayo mabubasha yompi yadutse ava mu mimerere imwe y’umuco, ariko imiterere ya politike ya Asiria yashimika ku buhinga bwo gutegekesha Leta, mu gihe Babeli yashimika ku buhinga bwo gutegekesha ishengero, naho vyari bisa cane. Roma ya gipagani na Roma ya papa ku nzego zimwe zimwe birasa rwose, mugabo kandi, Roma ya gipagani igereranya ubuhinga bwo gutegekesha Leta, na Roma ya papa ikagereranya ubuhinga bwo gutegekesha ishengero. Asiria, mu sano ry’ubuhanuzi na Babeli, yari ubwami bw’ubuhinga bwo gutegekesha Leta, bugakurikirwa na Babeli, ububasha busa na bwo bwashimika ku buhinga bwo gutegekesha ishengero. Asiria yagereranya Roma ya gipagani, kandi Babeli igereranya Roma ya papa. Ayo mabubasha yose uko ari ane yakandagiye ahera h’Imana n’ingabo zayo. Asiria ifitaniye isano na Tigirisi, na Babeli na Efurate. Ivyo bihuye no gukama kwa Efurate mu gitabu c’Ivyahishuwe, kugira ngo hategurwe inzira y’abami bo mu buseruko nk’uko vyagereranyijwe n’igikorwa ca Kuro co kuyobya Efurate kugira ngo agwize hasi Babeli. Babeli ni Efurate; Asiria ni Tigirisi.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Muuporofita, mambo wokuchamhembe anokunda nyika panguva yenhamo yomurayiro weSvondo, uye pashure pacho anowa; asi kukunda ikoko kunowanzomiririrwa semafashamo anoparadza zvikuru. Nhoroondo yamambo wokuchamhembe, sezvainomiririrwa neAsiria neBhabhironi, inomiririrwa nenzizi, nokuti nyaya yacho inotaurwa nenzwi remvura zhinji.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Ḽifhasi ḽi re vhukati ha milambo mivhili ḽi vhidzwa Mesopotamia, zwine zwa amba uri “ḽifhasi ḽi re vhukati ha milambo mivhili.” Iyo milambo mivhili i imela maanḓa a devhula ane Mudzimu a a shumisa u kaidza vhathu vhawe vhohumela murahu, nga u vha hangaladza vhuhulini. Muṅwe wa milambo miṱuku i bvelelaho kha ipfi ḽa maḓi manzhi u wanala kha dzina “Padanaram,” ḽine ḽa bulwa fhedzi lwa fumi kha Maṅwalo. U bulwa haḽo ha u thoma hu tshimbidzana na mulanga, ngauri hu sumbedza mitshelo ya malofha ya Rebeka, mufumakadzi wa Isaka. Luṅwalo lu ri:

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> Na Isaka alikuwa na umri wa miaka arobaini alipomwoa Rebeka, binti ya Bethueli, Mshami wa Padan-Aramu, dada yake Labani, Mshami.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Kuguma kwamakore makumi mana kwakaratidzwa pamusoro pezvapupu zvitatu zvaMozisi sekunotungamirira kuKadheshi, 1863, nomurayiro weSvondo. Muchato waIsaka muchato wesungano unofananidzira muchato waKristu nevane zana namakumi mana nezvina zvuru panguva yomurayiro weSvondo, unova 1863, unova Kadheshi, unova kuguma kwenhoroondo yesungano yemakore makumi mana. Rebheka akanga ari mwanasikana womusiriya uye hanzvadzi yaRabani muSiriya, (uyo muchizvarwa chinotevera chenhoroondo yesungano, akaputsa sungano nomwanakomana waIsaka, Jakobho.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Bethuel zvinoreva “imba yokuparadzwa kana yomuparadzi,” saka Rebheka akanga ari mwanasikana we“imba yomuparadzi.” Siria zvinoreva nzvimbo dzakakwirira nebani repamusoro, uye Padanaram zvinoreva Mesopotamia, kana kuti nyika iri pakati. Rebheka akanga ari weropa rerudzi rwevaSiria rwakabva kuMesopotamia, nzvimbo yakakwirira iri pakati pe“Tigirisi yeAsiria” ne“Yufuratesi yeBhabhironi,” vanomirira shumba dzakashandiswa naIshe kuparadzira makwai ake akatsauka pakutenda. Imba yevaparadzi yakabatanidzwa neimba yaMwari muwanano yaIsaka naRebheka. Hazvisi zvetsaona kuti pakatanga kutaurwa Padanaram, nzizi mbiri idzi dzinomirira mambo wokuchamhembe muprofita, anomirirwawo semafashamo anopfachukira, anotanga kutaurwa muna Genesisi 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Kubatanidzwa kweimba yokuparadzwa nevanhu vaMwari vesungano kunopfuurira apo Jakobho anotiza Esau, akazoguma ari kuna babamunini vake Rabhani, uye ikoko akashanda nguva mbiri dzemazuva 2520 kuti awane muchato wesungano unotevera. Mumwe muchato wakaguma nokupararira kwoumambo hwokuchamhembe hwaIsraeri, uye mumwe muchato wakaguma nokupararira kwoumambo hwokumaodzanyemba. Apo nguva dzokupararira dzoumambo ihwohwo mbiri dzakaguma, zvichitevedzana, muna 1798 na1844, muchato wakashandirirwa naJakobho mukati menguva mbiri dza2520 wakazadzikiswa, sezvo chikomba chakauya kumuchato musi wa22 Gumiguru, 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Ko Kristu ka zali na koko Lea, oyo elingi koloba “kolemba mpe kolɛmba nzoto,” to asalaki libala na Rashele, oyo elingi koloba “moto oyo azali kotambola malamu”? Lea mpe Rashele bazali komonisa bituluku mibale ya bangɔndɔ oyo bazali na mobembo: ngɔndɔ moko oyo “alembaka,” mpe ngɔndɔ moko oyo “atambolaka malamu” na nzela ya kokende kosala libala na Yakobo na mokolo ya 22 Ɔkɔtɔbɛ 1844.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Kumashure kwavo, pakutanga kwenzira, kwaiva nechiedza chakajeka chakanga chakamiswa; uye mutumwa akandiudza kuti ichi ndicho ‘kuchema kwapakati pousiku.’ Chiedza ichi chakavhenekera nzira yose, chikavhenekera tsoka dzavo, kuti varege kugumburwa.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Kana vakaramba vakatarisa meso avo kuna Jesu, uyo akanga ari pamberi pavo chaipo, achivatungamirira kuguta, vakanga vakachengeteka. Asi pasina nguva vamwe vakazoneta, vakati guta rakanga richiri kure zvikuru, uye vakanga vachitarisira kuti vangadai vakatopinda mariri kare. Ipapo Jesu aigara achivakurudzira nokusimudza ruoko rwake rworudyi rwune kubwinya, uye kubva muruoko rwake maibuda chiedza chaizunguzika pamusoro peboka reAdvent, uye vakadanidzira vachiti, ‘Hareruya!’ Vamwewo nokusava nehanya vakaramba chiedza chakanga chiri shure kwavo, vakati akanga asiri Mwari akanga avatungamirira kusvika kure kudaro. Chiedza chakanga chiri shure kwavo chakabva chadzima, chikasiya tsoka dzavo dziri murima guru kwazvo, uye vakagumburwa vakarasikirwa nokuona chiratidzo pamwe naJesu, vakabva panzira vakawira pasi munyika yerima neyakaipa yaiva zasi.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Muna 1844, mubatanidzwa weMillerite weFiladherufia wakapinda mumuchato. Muchato wa22 Gumiguru 1844 wakaparadzanisa mapoka maviri avanamati aimiririrwa naRakeri naRea. Rakeri anomiririra boka rakanga rafamba zvakanaka munzira inoenda kumuchato wa22 Gumiguru 1844, asi boka raRea rakazoneta. Ipapo vakabva vaparadzaniswa, uye nzira yekuedzwa yomutumwa wechitatu yakatanga panguva chaiyo yakagumira nzira yekuedzwa yoKudanidzira kwePakati pousiku.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Kuroorana kwanga kwatotanga, uye kwakazofanira kubva ipapo kuzadzikiswa nekuedzwa. Kuroorana uku kwakazadzikiswa muna 1846, uye muitiro wokuedzwa wengirozi yechitatu ukatanga. Muna 1849 na1850 Ishe vakanga vachitambanudzazve ruoko rwavo kechipiri kuti vaunganidze vakasara vavo. Tafura yechipiri yaHabhakuki yakabva yaiswa munhoroondo panguva iyoyo, sezvakaratidzwa nechimiro chedombo rechipiri reMirairo. Mushure mokunge Mozisi aputsa dombo rokutanga, dombo rechipiri ramatafura rakaiswa pachena. Chati ya1850 yakatsiva ya1843, uye muna 1850, kuedzwa kwaIsiraeri yekare semwenga waMwari wesungano itsva kwakaramba kuchienderera mberi kuchisvika kuKadheshi na1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Muna 1856, mvura zhinji kubva munzizi mbiri dzakauya kubudikidza nepeni yaHiram Edson. Chiedza pamusoro pe“nguva nomwe” chakauya kubudikidza nepeni yaEdson, ndicho chiedza chinomiririrwa nenzizi mbiri dzakatanga uchapupu hwadzo hwechiporofita paBindu reEdheni. Bindu reEdheni chiratidzo chokupandukira kwavanhu mutemo waMwari, uye ndipo panotangira rwendo rwemvura dzenzizi dzeUrai neHidekeri. Dzinofamba kubudikidza nenhoroondo yesungano, nokuti Bindu iroro, chiratidzo chokupandukira, ndirwowo pakabayiwa gwayana kuti ripe nguo dzokutsiva mashizha emuonde akanga ari pana Adhamu naEvha. Nhoroondo yesungano inotanga nesungano youpenyu pakati paAdhamu naMwari. Sungano iyoyo, inomiririrwa nomuti woupenyu, yakatungamirira kusungano yakaputswa naAdhamu naEvha, izvo zvakavamba sungano itsva youpenyu, apo Gwayana rakabayiwa kubva pakuvambwa kwenyika rakapa zvokupfekedza vaviri vakanga vasina kupfeka uye varasika. Nzizi mbiri dzinobuda muBindu iroro pakupedzisira dzinova zviratidzo zvemasimba anoshandiswa naMwari sedanda rake rokurova nokuranga.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> O Asiriya, induku ya hasira yangu, na fimbo iliyo mkononi mwao ni ghadhabu yangu. Nitampeleka dhidi ya taifa la unafiki, na dhidi ya watu wa ghadhabu yangu nitampa agizo, kuteka nyara, na kunyakua mateka, na kuwakanyaga kama matope ya barabarani. Isaya 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Nzizi ziwiri zimenezo zinatuluka mu Edeni kulowa m’mbadwo wa Rebeka ndi m’banja lake la pangano ndi Isake, ndipo zinapitirira kwa Yakobo, kumene madzi a nzizi ziwirizo akuyimiridwa monga nyengo ziwiri zosiyana za kasanu ndi kawiri. Kenaka, nzizi ziwiri zomwezo zimadutsa m’mitu isanu ndi umodzi yomaliza ya Danieli, pamene mitu itatu ikuyimiridwa ndi nzizi iliyonse. Mtsinje umodzi ukuyimira kuchuluka kwa chidziwitso kumene kunatsegulidwa m’mitu ya chisanu ndi chiwiri, chisanu ndi chitatu, ndi chisanu ndi chinayi, ndipo mtsinje winawo ukuyimira kuchuluka kwa chidziwitso kumene kunatsegulidwa m’mitu ya khumi, khumi ndi chimodzi, ndi khumi ndi ziwiri.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Ibyigabane birindwi, umunani n’icyenda byerekanwa nk’iyerekwa rya Ulai, kandi Kristo agaragazwa mu buryo busa n’ubwo mu byigabane icumi, cumi na kimwe na cumi na bibiri. Muri ayo mayerekwa yombi y’inzuzi, agaragazwa mu byigabane bitatu, Kristo yerekanwa ahagaze hejuru y’amazi.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Zvino zvakaitika kuti ini, iye ini Dhanyeri, pandakanga ndaona chiratidzo ichocho, ndikatsvaka zvarinoreva, zvino tarirai, pakamira pamberi pangu mumwe akanga akafanana nomurume pakuonekwa kwake. Uye ndakanzwa inzwi romurume pakati pemahombekombe eUrayi, rakadana richiti, Gabrieri, tsanangurira murume uyu chiratidzo. Dhanyeri 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Chiono cha Kristo katika sura ya kumi kinafanana na chiono alichokishuhudia Yohana katika Ufunuo sura ya kwanza; na katika chiono cha Danieli cha sura ya nane, Palmoni yuko juu ya maji, kama alivyokuwa katika sura ya kumi na mbili, ambako alikuwa amevaa kitani.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> “Panguva yokushanya kwaGabrieri, muporofita Danieri akanga asingagoni kugamuchira imwezve dzidziso; asi makore mashoma akatevera, achishuva kuziva zvakawanda pamusoro pezvinhu zvakanga zvisati zvanyatsotsanangurwa, akazvipira zvakare kutsvaka chiedza nouchenjeri kuna Mwari. ‘Pamazuva iwayo ini Danieri ndakanga ndichichema mavhiki matatu akazara. Handina kudya chingwa chinofadza, uye nyama kana waini hazvina kupinda mumuromo mangu, uye handina kuzora mafuta pamuviri wangu zvachose…. Ipapo ndakasimudza meso angu, ndikatarisa, uye tarira, mumwe murume akanga akapfeka nguo yomucheka wakaisvonaka, chiuno chake chakanga chakasungwa negoridhe rakanaka reUfaz. Muviri wakewo wakanga wakaita seberiri, uye chiso chake chakanga chakaita sekupenya kwemheni, nameso ake samwenje yomoto, maoko ake netsoka dzake zvakanga zvakafanana nendarira yakabwinyiswa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru revanhu.’

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Akuna mwingine asiye wa hadhi ya chini kuliko Mwana wa Mungu aliyemtokea Danieli. Maelezo haya yanafanana na yale aliyopewa Yohana Kristo alipofunuliwa kwake katika Kisiwa cha Patmo. Bwana wetu sasa anakuja pamoja na mjumbe mwingine wa mbinguni ili kumfundisha Danieli mambo yale ambayo yangetukia katika siku za mwisho. Ujuzi huu alipewa Danieli, nao ukaandikwa kwa uvuvio kwa ajili yetu sisi ambao miisho ya ulimwengu imefika juu yetu.” Review and Herald, Februari 8, 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Muono wa Khristu wa Hiddekeli mu chipatulo teni, Khristu wali pa menshi ndipo wavwara lieni, ndipo mu muono wa Ulai wali pa menshi. Muono wa Chivumbulutso one ukufwatana na muono uwo ukupelekeka mu miono ya Ulai na Hiddekeli, apo Mlongosi White azindikirisha kuti uwo “si munthu munyake yayi kweni Mwana wa Mulungu.” Apo azindikirisha mungelo wa Chivumbulutso teni, akuti mungelo uwo wakaŵa “si munthu munyake yayi kweni Yesu Khristu.” Mungelo mu Chivumbulutso teni wakukwezga woko Lake kuchanya ndipo wakulapa mwa Iyo uyo ngwamoyo muyirayira, ndipo ichi chikukolerana na muono wa Khristu mu chipatulo tweluvu uyo wakukwezga mawoko Ghake ghose ghabiri kuchanya ndipo wakulapa mwa Iyo uyo ngwamoyo muyirayira. Mu Chivumbulutso teni wali pa menshi na pa charu wuwo.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Chiri “pakati pemhenderekedzo” dzerwizi mvura, uye Danieri akanzwa “inzwi romunhu pakati pemhenderekedzo,” saka inzwi racho rakabva kumunhu akanga ari pamusoro pemvura, uye inzwi racho rakanga riri ruzha rwemvura dzerwizi Ulai.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

> Zvino nezuva ramakumi maviri namana romwedzi wokutanga, ndakanga ndiri parutivi porwizi rukuru, runonzi Hidekeli; ipapo ndakasimudza meso angu ndikatarira, uye tarirai, mumwe murume akanga akapfeka machira omucheka wakanaka, chiuno chake chakasungwa nendarama yakaisvonaka yeUfazhi. Muviri wakewo wakanga wakaita soberiri, chiso chake chakanga chakafanana nokupenya kwemheni, meso ake semarambi omoto, maoko ake netsoka dzake zvakanga zvakafanana neruvara rwendarira yakabwinyiswa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru revanhu. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Asi iwe, iwe Danieri, vharira mashoko aya, unamatire bhuku chisimbiso, kusvikira panguva yokuguma; vazhinji vachamhanya vachienda uku nokoko, uye zivo ichawedzerwa. Ipapo ini Danieri ndakatarira, uye tarira, vamwe vaviri vakanga vamirepo, mumwe ari mhiri urwu rwomahombekombe erwizi, nomumwe ari mhiri urwo rwomahombekombe erwizi. Mumwe akati kumurume akanga akapfeka mucheka wakaisvonaka, akanga ari pamusoro pemvura dzorwizi, Zvinhu izvi zvinoshamisa zvichasvika rinhi kumugumo? Ipapo ndakanzwa murume akanga akapfeka mucheka wakaisvonaka, akanga ari pamusoro pemvura dzorwizi, paakasimudza ruoko rwake rworudyi noruoko rwake rworuboshwe kudenga, akapika naIye anorarama nokusingaperi kuti zvichava zvenguva, nedzimwe nguva, nehafu yenguva; uye kana apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedzwa.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

> Ndzi twa, kambe a ndzi twisisanga; kutani ndzi ku: “O Hosi yanga, makumu ya swilo leswi ma ta va yini?” Kutani a ku: “Tifambele ndlela ya wena, Daniyele; hikuva marito lawa ma pfariwile, ma tlhela ma funghiwa kukondza ku fika nkarhi wa makumu. Vo tala va ta basisiwa, va endliwa va basa, va tlhela va ringiwa; kambe lavo homboloka va ta endla vuhomboloki; naswona a ku na un’we exikarhi ka lavo homboloka la nga ta twisisa; kambe lavo tlhariha va ta twisisa.” Daniyele 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Imifula emikhulu yaseShinari, njengoba uDade White eyikhomba, yomibili ixhumene nombono lapho uKristu esemanzini ekhuluma, ngokuba izwi Lakhe linjengomsindo wamanzi amaningi. Kuyo yomibili imibono kubuzwa umbuzo othi “kuze kube nini na.” Yomibili le mifula futhi imelwe kuDaniyeli “embuzweni nasempendulweni” yesahluko sesishiyagalombili, okuyinsika emaphakathi nesisekelo se-Adventism. Lapho, le mifula emibili iyizimpawu “zezikhathi eziyisikhombisa” zokuhlakazwa nokunyathelwa phansi kwakho kokubili ithempeli kanye nebandla. Le mifula emibili igcwalisa indima yayo njengenduku kaNkulunkulu yokusola, bese kuthi emva kwalokho igelezele emlandweni wamaMillerite wengelosi yokuqala, lapho uWilliam Miller athola khona igugu lakhe lokuqala lesiprofetho, okwakuwumugqa “wezikhathi eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha. Le mifula emibili imelela ukuhlakazwa okubili kweminyaka engu-2520, okwafezwa yizingonyama ezimbili zase-Asiriya naseBhabhiloni, ezimelwe iTigrisi ne-Ewufrathe, futhi-ke nangoLeya noRakeli, amadodakazi omfowabo kaRebeka, omshado wabo wesivumelwano wenzeka lapho u-Isaka eneminyaka engamashumi amane ubudala, njengoba kubhaliwe kuGenesise 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

මில்லர் “ஏழு காலங்கள்” என்ற சிதறிப்போக்கை யூதாவின் தெற்கு இராச்சியத்திற்கெதிராக மட்டுமே முன்வைத்தார்; அது 1844 ஆம் ஆண்டில் 2300 ஆண்டு தீர்க்கதரிசனத்துடன் நிறைவேறியது. 1856 ஆம் ஆண்டில், “ஏழு காலங்கள்” என்ற “புதிய திராட்சரசம்” வடக்கு இராச்சியத்தின் மேல் நிகழ்ந்த அதே சிதறிப்போக்கை 1798 இல் முடிவடைந்ததாக அடையாளப்படுத்தியது. வில்லியம் மில்லரின் முதல் தீர்க்கதரிசனக் கண்டுபிடிப்பாக, யூபிராத்து நதியின் நீர் முதல் தூதனின் வரலாற்றில் ஆல்பா உபதேசமாக வந்தது. உலாய் நதியின் நீர் மூன்றாம் தூதனுடன் வந்தது. மில்லரின் ஆல்பா கண்டுபிடிப்பு உலாய் நதியால் சுட்டிக்காட்டப்பட்ட ஏழு காலங்களாக இருந்தது; ஹைரம் எட்சனின் ஓமேகா கண்டுபிடிப்பு ஹித்தெக்கேல் நதியால் சுட்டிக்காட்டப்பட்ட ஏழு காலங்களாக இருந்தது.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 inoratidza urefu hwenguva yakafanana kuumambo humwe noh humwe, asi inotanga nokuguma yakaparadzana namakore makumi mana nematanhatu. 1798 inoratidza nguva yokuguma nokusvika kwengirozi yokutanga yaZvakazarurwa 14. 1798 ndiko kuzadziswa kwamakore 2520 okuparadzirwa kwakauyiswa pamusoro poumambo hwokumusoro neshumba yeAsiria. 1844 ndiko kuzadziswa kwe“nguva nomwe” dzakauyiswa pamusoro poumambo hwokumaodzanyemba uye kunomiririrwa neshumba yeBhabhironi. Nzizi mbiri idzi ndidzo miganho inobatisa nhoroondo yemashoko engirozi yokutanga neyechipiri, ayo akaguma nokusvika kweyechitatu musi wa22 Gumiguru 1844, apo hwamanda yechinomwe uyezve hwamanda yejubheri zvakaridzwa paZuva reYananiso rokufananidzira.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Ipapo utaita tarumbeta reyubheri ririre nezuva regumi romwedzi wechinomwe; pazuva rokuyananisira mucharidza tarumbeta munyika yenyu yose. Revhitiko 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Kulia kwa tarumbeta ya saba ni ishara ya kazi ya Kristo ya kuunganisha Uungu Wake na ubinadamu, nayo inawakilishwa na ile miaka 2300 ya njozi ya Mto Ulai; na kulia kwa tarumbeta ya yubile ni ishara ya agano la nchi lililovunjwa na kuletwa juu ya watu wa Mungu, lile ambalo Danieli aliliita laana na kiapo cha Musa, na ambalo Musa aliliita “ugomvi wa agano la Mungu.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Ehe, vaIsraeri vose vakadarika mutemo wenyu, kunyange nokutsauka, kuti varege kuteerera inzwi renyu; naizvozvo kutukwa kwakadururirwa pamusoro pedu, pamwe chete nemhiko yakanyorwa mumutemo waMozisi muranda waMwari, nokuti takamutadzira. Danieri 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“චණ්ඩ ශාපය” සහ “මෝසෙස්ගේ ව්‍යවස්ථාවේ” “ලියා ඇති දිවුරුම” යනු ලෙවී කථාව විසි හයේ සඳහන් “සත් වර” ය. “දිවුරුම” ලෙස පරිවර්තනය කර ඇති වචනය, ලෙවී කථාවේ “සත් වර” ලෙස පරිවර්තනය කර ඇති ඒම හීබ්‍රූ වචනයම වේ. විසි පහ වන අධ්‍යායයේ ඇති ගිවිසුමේ දිවුරුම කඩ කිරීම සඳහා වූ ශාපය, විසි හයේ අධ්‍යායයේ ප්‍රකාශ කර ඇති අතර, එහිදී මෝසෙස් එම ශාපය “ගිවිසුමේ වාදය” ලෙස හඳුන්වයි.

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Zvino ndichafambawo nemi ndichikupikisanai, uye ndichakurovai zvakapetwa kanomwe pamusoro pezvivi zvenyu. Uye ndichauyisa munondo pamusoro penyu, uchatsiva gakava resungano yangu; uye kana maungana mukati memaguta enyu, ndichatuma denda pakati penyu; uye muchaiswa muruoko rwomuvengi. Revhitiko 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Ishe akauyisa munondo weshumba yeAsiria pamusoro poushe hwokumusoro kuti “avaronge” nokuvaisa “muruoko rwomuvengi,” muna 723 BC. Makore makumi mana namatanhatu gare gare, muna 677 BC, ushe hwokumaodzanyemba hwakanzwa kutukwa kwaMozisi. Kutukwa kwaMozisi ndiko kupokana kwesungano. Kwemakore makumi mana namatanhatu shumba dzeMesopotamia dzakashandiswa naMwari kubvisa nokutsika-tsika hondo yavanhu pasi. Pakupera kwenguva iyoyo yemakore makumi mana namatanhatu, Nebhukadhinezari akaparadza nzvimbo tsvene. Hondo yavanhu iri mumubvunzo waDanieri mundima yegumi nenhatu yaDanieri 8 yakaitwa varanda navavengi vayo mukati menguva yemakore makumi mana namatanhatu yakaguma nokuparadzwa kwenzvimbo tsvene, iyo yaiva imwewo nyaya yaifanira kutsikwa-tsikwa pasi mundima yegumi nenhatu. Apo nzizi idzodzo dzakasvika muna 1798 na1844 zvakatevedzana, hondo yavanhu yakanga yaunganidzwa pamwechete setemberi, nokuti hondo yavanhu muviri, uye muviri itemberi. Pakupera kwenguva iyoyo temberi yakavakwa pamusoro pemakore makumi mana namatanhatu yaifanira kubatana netemberi yokudenga muwanano yoUhumwari nohunhu. Wanano iri pakati petemberi mbiri, uye izvo Mwari zvaanobatanidza pamwechete hazvifaniri kuparadzaniswa.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Mvura yeTigirisi yakasvika muna 1798, uye mvura yeYufuratesi yakasvika muna 1844. Nguva pfupi kusati kwasvika mutumwa wechitatu, mutumwa wechipiri akasvika, uye shure kwaizvozvo, pamusangano wemisasa wekuExeter, New Hampshire, waNyamavhuvhu 12–17, 1844, shoko reKuchema kwePakati peUsiku rakadururwa. Exeter zvinoreva kuti “nhare yemvura,” uye pamusangano wemisasa paiva nemusangano wenhema wakaitirwa mune rimwe tende rakasiyana, rakamiswa neboka rakabva kuWatertown, Massachusetts. Mvura dzakatangira muEdheni, maererano naSista White, dzakanga dzava pedyo nekuparadzirwa se“mafungu emvura zhinji” mhiri kwemhenderekedzo yekumabvazuva yeUnited States. Kudengenyeka kwenyika kwakakonzera mafungu iwayo emvura zhinji kwakaitika muBindu reEdheni apo Satani akakunda rudzi rwevanhu, zvichikonzera kuvhunduka kukuru kwenyika muEdheni, uko mafungu ako akasvika paKuchema kwePakati peUsiku kwenhoroondo yevaMillerite. Mafungu iwayo emvura zhinji anodira mukati meKuchema kwePakati peUsiku munhoroondo yezana nezviuru makumi mana nezvina, uye fungu rakatanga pakudengenyeka kwakakonzerwa nechivi chaAdamu rinosvika pakudengenyeka kwemutemo weSvondo weZvakazarurwa chitsauko chegumi nerimwe.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Ijwi raKristu ijwi remvura zhinji, uye mvura idzodzo, dzakabatanidzwa pamwechete, dzinoumba shoko remvura yokunaya kwokupedzisira. Isaya nomwanakomana wake Shearjashub vakamira mundima yechitatu yechitsauko chechinomwe padziva riri panzira yemvura inobva kumusoro, vachipa shoko remvura yokunaya kwokupedzisira panguva yokuiswa chisimbiso yavanhu vane zviuru zana namakumi mana nezvina. Ipapo chiziviso chaIsaya pamusoro pamambo Ahazi benzi nowakaipa ndechokuti Ishe vaizotumira pamusoro paAhazi mvura dzeAsiria, mambo Senakeribhi, uye mvura yake yaizokwira kusvikira pamutsipa.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Uye Jehovha akataurazve kwandiri, achiti, Nokuti vanhu ava vanoramba mvura dzeShiroa dzinofamba zvinyoronyoro, uye vanofara pamusoro paRezini nomwanakomana waRemaria; naizvozvo zvino, tarirai, Ishe achauyisa pamusoro pavo mvura dzerwizi, dzine simba uye zhinji, iye mambo weAsiria, nokubwinya kwake kwose; uye achakwira pamusoro pemigero yarwo yose, achidarika mhenderekedzo dzarwo dzose; uye achapfuura neJudha; achafashukira achidarika, achasvika kusvikira pamutsipa; uye kutambanuka kwamapapiro ake kuchazadza upamhi hwenyika yako, iwe Imanueri. Isaya 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahazi akaramba mvura dzakanga “dzatumwa” naJehovha, saka Jehovha “akatumira” Ahazi mvura dzeAsiriya. Ahazi “akafara” nesungano ya“Rezini nomwanakomana waRemaria.” Ahazi “anofara” neshoko remanyepo remvura yokupedzisira rinomiririrwa naRezini nomwanakomana waRemaria.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

ਰੇਜ਼ੀਨ ਅਤੇ ਰਮਲਿਆਹ ਦਾ ਪੁੱਤਰ, ਅਰਥਾਤ ਉੱਤਰੀ ਰਾਜ ਦਾ ਰਾਜਾ ਪੇਕਹ, ਯਸਾਯਾਹ ਅਤੇ ਉਸਦੇ ਪੁੱਤਰ ਦੀ ਇੱਕ ਜਾਲਸਾਜ਼ ਨਕਲ ਨੂੰ ਦਰਸਾਉਂਦੇ ਹਨ। ਮੂਰਖ ਅਤੇ ਦੁਸ਼ਟ ਰਾਜਾ ਆਹਾਜ਼ ਉਸ ਸੰਘ ਵਿੱਚ “ਅਨੰਦਿਤ ਹੁੰਦਾ ਹੈ” ਜਿਸਦੀ ਪ੍ਰਤੀਨਿਧਤਾ ਇਸਰਾਏਲ ਦੀਆਂ ਉੱਤਰੀ ਦਸ ਕੁਲਾਂ ਅਤੇ ਸੀਰੀਆ ਕਰਦੇ ਹਨ, ਜੋ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਸਮੇਂ ਕਲੀਸਿਆ ਅਤੇ ਰਾਜ ਦੀ ਗੈਰਕਾਨੂੰਨੀ ਸਾਂਝ ਦਾ ਪ੍ਰਤੀਕ ਹੈ। ਆਹਾਜ਼ ਅਨੰਦਿਤ ਹੁੰਦਾ ਹੈ, ਕਿਉਂਕਿ ਲਾਜ ਅਤੇ ਅਨੰਦ ਉਹ ਦੋ ਵਿਰੁੱਧ ਭਾਵਨਾਵਾਂ ਹਨ ਜਿਨ੍ਹਾਂ ਨੂੰ ਪ੍ਰੇਰਿਤ ਬਚਨ ਵੱਲੋਂ ਉਨ੍ਹਾਂ ਲੋਕਾਂ ਨੂੰ ਸੰਬੋਧਨ ਕਰਨ ਲਈ ਵਰਤਿਆ ਜਾਂਦਾ ਹੈ ਜਿਨ੍ਹਾਂ ਦੀ ਪ੍ਰਤੀਨਿਧਤਾ ਪਿੱਛਲੇ ਮੀਂਹ ਦੀ ਵਾਦ-ਵਿਵਾਦ ਵਿੱਚ ਕੀਤੀ ਗਈ ਹੈ। ਜਦੋਂ ਯਿਰਮਿਯਾਹ ਨੇ ਉਹ ਛੋਟੀ ਪੁਸਤਕ ਖਾਧੀ, ਤਾਂ ਉਹ ਉਸਦੇ ਦਿਲ ਦੀ ਖੁਸ਼ੀ ਅਤੇ ਅਨੰਦ ਸੀ, ਅਤੇ ਯੋਏਲ ਸਾਨੂੰ ਦੱਸਦਾ ਹੈ ਕਿ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕ ਕਦੇ ਲੱਜਿਤ ਨਹੀਂ ਹੋਣਗੇ। ਆਹਾਜ਼, ਲਾਓਦੀਕੀਆਈ ਹੋਣ ਦੇ ਨਾਤੇ ਅੰਨ੍ਹਾ ਹੈ, ਇਸ ਲਈ ਉਹ ਝੂਠੇ ਪਾਣੀ ਦੇ ਸੰਦੇਸ਼ ਵਿੱਚ ਅਨੰਦ ਮਨਾ ਰਿਹਾ ਹੈ ਅਤੇ ਯਸਾਯਾਹ ਦੇ ਸੱਚੇ ਪਾਣੀ ਦੇ ਸੰਦੇਸ਼ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰ ਰਿਹਾ ਹੈ। ਉਸਨੂੰ ਲੱਜਿਤ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ, ਕਿਉਂਕਿ ਉਹ ਉੱਤਰ ਦੇ ਰਾਜੇ ਦੀ ਬਾਢ਼ ਦੁਆਰਾ ਦਰਸਾਏ ਗਏ ਜਾਲਸਾਜ਼ ਪਿੱਛਲੇ ਮੀਂਹ ਦੇ ਸੰਦੇਸ਼ ਉੱਤੇ ਭਰੋਸਾ ਕਰ ਰਿਹਾ ਹੈ, ਪਰ ਉਸਨੇ ਸ਼ਿਲੋਹ ਦੇ ਸੰਦੇਸ਼ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰ ਦਿੱਤਾ ਹੈ।

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Ujumbe wa Shiloah katika Isaya nane ni ujumbe wa mvua ya masika ya mwisho. Birika la Shiloah linatambulishwa katika Agano Jipya kuwa ni birika la Siloamu. Kwa Kiebrania au Kiyunani linamaanisha “aliyetumwa.” Ilimpasa Kristo aondoke ili apate “kumtuma” Roho Mtakatifu. Isaya na Ahazi wako penye birika la Shiloah, na jaribio linategemea iwapo kuwa na imani katika birika la Shiloah kama linavyowakilishwa na Isaya na mwanawe, au imani katika Resini na mwana wa Remalia? Ahazi anachagua kati ya maji mawili, maji ya Shiloah au maji ya mfalme wa Ashuru. Ahazi alifurahia muungano na ujumbe uliowakilishwa na Resini na mwana wa Remalia, na kwa hiyo akapokea gharika ya uharibifu, badala ya yale maji yapitayo kwa upole wakati wa hukumu yake. Hukumu yake inawakilisha sheria ya Jumapili wakati mfalme wa kaskazini anapoifurika dunia yote kama gharika. Hufanya hivyo tangu sheria ya Jumapili na kuendelea, wakati ambapo gharika ya Kilio cha Usiku wa Manane nayo pia inaikumba dunia.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahazi anofarira sungano yamarudzi gumi okumusoro neSiria, nokudaro anofarira shoko rinobatanidza kereke nenyika, sezvinomiririrwa nesungano dzose dzisiri pamutemo dzinowanikwa muShoko raMwari. Isaya anomiririra muFiradherifia, uye Ahazi muRaodhikia. Kristu anobatanidza uchapupu hwaIsaya nohWake amene paanoporesa bofu, muRaodhikia, padziva reSirouami.

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> Ke Jesuse, ge a feta, a bona monna yo a bego a foufetše go tloga ge a belegwa. Barutiwa ba gagwe ba mmotšiša ba re: “Morena, ke mang yo a dirilego sebe, ke monna yo goba batswadi ba gagwe, moo a belegwego e le sefofu?”

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Jesu wakapindura akati, “Uyu munhu haana kutadza, kana vabereki vake; asi kuti mabasa aMwari aratidzwe maari. Ndinofanira kubata mabasa ouyo akandituma, masikati achiripo; usiku hunouya, pasina munhu angagona kubata. Chero bedzi ndiri munyika, ndiri chiedza chenyika.” Zvino wakati ataura izvozvo, akapfira pasi mate, akaita dope namate acho, akazodza maziso omurume wakanga ari bofu nadope iroro, akati kwaari, “Enda, unoge mudziva reSiroami” (ndiko kuti kana zvichidudzirwa, Kwatumwa). Naizvozvo akaenda, akandoge, akadzoka ava kuona.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> Naizvozvo vavakidzani, navaya vakanga vamboona kuti akanga ari bofu, vakati, Uyu haazi iye here aigara achikumbira? Vamwe vakati, Ndiye; vamwe vakati, Akafanana naye; asi iye akati, Ndini. Naizvozvo vakati kwaari, Meso ako akazarurwa seiko?

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> Iye akapindura akati, Munhu anonzi Jesu akagadzira dhaka, akazora meso angu, akati kwandiri, Enda kudziva reSiroami, unoshamba; zvino ndakaenda ndikashamba, ndikapofomazve. Johane 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Munhu asingaoni pamwe chete namambo Ahazi benzi nowakaipa vanoedzwa pamusoro pokuti vachaisa kuvimba kwavo mudziva reSiroami here kana mumafashamo eAsiria. Munhu asingaoni anoziva kuti ibofu, asi Ahazi akapfuma, awanda nezvinhu, uye haashayi chinhu. Ahazi ndiye mhandara benzi padziva remvura yokunaya kwemashure, uye munhu asingaoni ndiye mhandara yakachenjera. Mvura dzinobva kune Vakatumwa, kana kuti mvura dzinotumwa dzichibva kuAsiria, ndidzo muedzo.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Dziwa ndi pamene madzi amasonkhanitsidwa pamodzi, ndipo mwaulosi dziwa ndi pamene mitsinje yosiyanasiyana, mitsinje ikuluikulu, timitsinje, nyanja, nyanja zazikulu, madziwa, mvula ndi mame za “madzi” onse amene amaimira liwu la Khristu zimasonghanitsidwa pamodzi. Dziwa la mvula ya masika limapangidwa ndi madzi amene amayenda kuchokera ku dziwa la kumwamba. Dziwalo limaimira uthenga wa mvula ya masika m’nkhani ya mayesero. Ahazi anakana madzi amene amayenda modekha, koma munthu wakhungu uja anamvera uthenga wolumikizidwa ndi dziwalo. Yesu anatenga gawo lina la Umulungu Wake, loimiridwa ngati “malovu,” naliphatikiza ndi dongo, loimira kuphatikizidwa kwa Umulungu ndi umunthu kumene kumakwaniritsidwa ndi Khristu m’Malo Opatulika Koposa.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kristu akatandira pasi, akasanganisa mate Ake kuti aumbe ivhu. Akashandisa shoko remubatanidzwa hwoUmwari nehunhu hwevanhu kuzodza meso omurume akanga ari bofu. Shoko rinomiririrwa nomubatanidzwa hwoUmwari nehunhu hwevanhu ndiro shoko ra1888, uye rakarongerwa kushandura munhu kubva pachimiro cheRaodhikia kuenda pachimiro cheFiraderfia. Asi shoko iri rinoda kubatanidzwa kwomunhu. Vanofanira kuenda kudziva, vozogeza.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Vose vakatala ka sega ni taucoko kina na lagilagi ni Kalou, ia a kaya o Jisu ni sega ni valavala ca na tamata mataboko kei rau na nona itubutubu. Sa kauta tani o Jisu na taro me baleta na cala me vakavuna na ituvaki ni tamata mataboko, ka vakatakilai koya me tamata a vakaturi cake me vakalagilagi Jiova; ia na tamata vakaparofisai ena parofisai vakaivolatabu ka vakaturi cake me baleta me “vakatakilai kina na cakacaka ni Kalou,” sai koya na ivakatakilakila, ka tu vakasoqoni vei ira na tagane kei na yalewa era sa toso mai Laodicea ki Filadelfia. Na ivakatakilakila na vanua e vakatakilai kina na cakacaka ni Kalou, ni sa ikoya na Nona cakacaka me semata vata na Kalou-vakaituvaki kei na bula vakatamata (me vaka e vakatakarakarataki ena waiwai ni qele), ka na icocovi ni cakacaka oya sai ira era sega walega ni rogoca na itukutuku ki Laodicea, ia o ira talega era muria na ivakasala e tiko ena itukutuku oya. Na ivakasala me baleta na tamata mataboko me lako ka savata koya. Ni sa rawa ni rai, sa sega ni gadrevi me saga me vakalagilagitaka na Kalou; na ituvaki era wavoliti koya a vakavuna ga me yaco oqori.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Zvakatanga nokuswedera kwaKristu, zvikateverwa nebasa raKristu. Basa rokupedzisira raKristu munzvimbo tsvene yoKudenga maererano nomunhu ndere kushandura munhu kubva mumupata wamapfupa akaoma akafa, kana kubva pakuva akafa mumigwagwa, kana kubva pakuva bofu chose. Basa rake rokupedzisira nderekusikazve vanhu vake mumufananidzo wake, uye ndiro chairo basa raakaita paakasika Adhamu kubva kuguruva revhu, ndokubva afemera maari kufema kwoupenyu. Basa rokupedzisira ndiro basa rokutanga, nokuti pakutanga akagadzira ivhu, ndokubva azodza ivhu iroro noupenyu hwoMweya wake. Kuna Adhamu Mweya wakanga uri kufema kwake; kumunhu bofu wakanga uri mvura. Kumupata wamapfupa akafa waEzekieri, wakanga uri shoko rokuunganidza rakasika muviri. Zvino shoko remhepo ina rakafemerwa pamusoro pomuviri, uye ipapo ukasimuka ukava hondo huru ine simba.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Mutange bofu akali bofu, Yesu akamuona, ndipo anamuyandikira. Anayandikira bofu uyo mkati mwa nkhani ya funso limene linadzutsidwa ndi ophunzira Ake, motero kumulola kukhazikitsa moyenera maziko aulosi a fanizolo. “Ntchito za Mulungu” ndi chizindikiro chaulosi pa mizere yambiri yosiyanasiyana ya mboni m’Baibulo. Chiwonetsero chilichonse cha “ntchito za Mulungu” m’Malemba chimakwaniritsidwa m’nthawi ya mvula ya nthawi yotsiriza. Yesu akuika maziko a nkhaniyi mogwirizana ndi uthenga wotsiriza, monga ukuimiridwa ndi Eliya m’mavesi otsiriza a Malaki.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Vabereki nemwana bofu havasi kushorwa sevachatadzi, nokuti ino ndiyo nguva yemabasa anoshamisa aMwari; uye panguva iyoyo mwoyo yevabereki nemwoyo yevana zvichashandurwa kuti vaone nyaya iri pamberi pavo. Nyaya yacho ndeiyi—kuti murume weLaodhikia akanga ari bofu here ash andurwa kuva murume weFiradherufia akazodzwa. Ndiyo nyaya inomira pamberi pevabereki nemwana munguva yemvura yokupedzisira, nokuti iyo ndiyo nguva yokutonga zvakare. Uye nguva yokutonga inoitwa mukati mezvizvarwa zvechitatu nechina maererano nouprofita hwesungano yaAbrahama. Murume bofu ndiye chizvarwa chokupedzisira nechina, uye vabereki vake ndivo vechitatu. Munguva iyoyo shoko raEria rinoisa mhuri mumamiriro ezvinhu avanomanikidzwa kugamuchira kana kuramba shoko redziva reSiroami. Mambo Ahazi, benzi uye akaipa, akaramba shoko redziva iroro, asi murume bofu akarigamuchira. Shoko raEria raMaraki rakaiswa muchimiro chekutukwa zuva guru nerinotyisa raJehovha risati rasvika.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Wakati Yesu alipoweka mpangilio wa mazingira tunayoyatazama, katika muhtasari Wake wa kusudi la muujiza alijumuisha kwamba ilimpasa kufanya kazi wakati huo, kwa maana utakuja wakati ambapo hakuna mtu awezaye kufanya kazi. Kazi aliyoirejelea hufanyika wakati wa mchana, na mwisho wa kazi huwakilishwa kama usiku. Rejeo Lake ni kwa kufungwa kwa muda wa rehema.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Akamaliza ntchito Yake ya chiweruzo, amachotsa zovala Zake za unsembe ndi kuvala zovala Zake za kubwezera. Akamaliza ntchito imeneyo yolekanitsa otaika ndi opulumutsidwa, ntchito ya chipulumutso imatha. Nthawi ya mayesero imatsekedwa, ndipo tsopano ndi usiku pamene palibe munthu angagwire ntchito. Uthenga wa Khristu sunali chabe uthenga wa ku Laodikaya kwa munthu wakhungu, koma unalinso uthenga wa Eliya wokhazikitsidwa m’mawu a kuyandikira kwa kutsekedwa kwa nthawi ya mayesero, chomwe ndi cholinga choyera cha Khristu chogwirira ntchito yopulumutsa miyoyo.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Pakutanga Kristu wakaswedera kumunhu akanga ari bofu, akazogadzira nokuzora mushonga wemaziso, uye akazomupa mirayiridzo yebasa raaitofanira kuzviitira iye pachake; uye chakangokoshawo ndechokuti paanongotanga kuita basa iroro, kuona kwake kunodzorerwa. Kana ava kuona, anenge ashandurwa kubva kumuRaodhikia bofu kuva muFiraderifia. Nguva yokushandurwa kwemachechi iwayo maviri yakazadzikiswa pakutanga kubva muna 1856 kusvikira muna 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Iyo nguva inomiririra kupatsanurwa kwegorosi nemasora, uye kuiswa chisimbiso kwekupedzisira kwevane zviuru zana namakumi mana nezvina, avo vanozosimudzirwa pashure pacho sechiratidzo. Pakarepo murume akanga ari bofu akava ndiye ari kutariswa nevoruzhinji—mushure mokunge achinja kubva pakuva muLaodicea kuenda pakuva muFiradherfia. Murume bofu ndiye vane zviuru zana namakumi mana nezvina, uye mambo akaipa neupenzi Ahazi ndivo vanhu vesungano yekare vanorutsirwa kunze kwomuromo waIshe. Panguva imwe cheteyo munhoroondo, Jesu angave ari kushandisa mate Ake kuzodza vanhu vake vesungano itsva, kana kuti ari kurutsira vanhu vesungano yekare kunze kwomuromo Wake.

We will continue these thoughts in the next article.

Tichaenderera mberi nemifungo iyi muchinyorwa chinotevera.

> “The Coming Crisis

> “Inkingi Iri Guhaguruka”

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> “Nechokwadi chisingakanganisi, Iye Asingaperi anochengeta nhoroondo pamusoro pamarudzi ose. Kunyange tsitsi dzake dzichiramba dzichipiwa pamwe nokudanwa kuti vatendeuke, nhoroondo iyi icharamba yakazaruka; asi kana muganhu wakati wandei wakatarwa naMwari wasvikwa, ushumiri hwokutsamwa kwake hunotanga. Ipapo nhoroondo inovharwa; mwoyo murefu waMwari unopera; hakuchazovizve nokukumbirirwa tsitsi pachinzvimbo chavo.

> “The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

> “Muporofita, paakatarisa achidzika nemazera enguva, akaratidzwa munguva yake chiratidzo chenguva yedu. Marudzi enguva ino akagamuchira nyasha dzisati dzamboonekwa. Zvikomborero zvokudenga zvakaisvonaka zvikuru zvakapiwa kwavari; asi kuzvikudza kwakawedzera, kuchiva, kunamata zvifananidzo, kuzvidza Mwari, nokusatenda kwakashata, zvakanyorwa zvichivapomera. Vari kukurumidza kuvhara nhoroondo yavo pamberi paMwari.”

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> “Mazuva ari kukurumidza kusvika apo pachava nokushushikana kukuru nokuvhiringidzika munyika yezvechitendero. Pachava navanamwari vazhinji namadzishe mazhinji; mhepo imwe neimwe yedzidziso ichava ichivhuvhuta; uye Satani, akapfeka nguo dzengirozi, aizonyengera, dai zvaibvira, ivo vakasanangurwa chaivo.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> “Kuzvidza kwose-kwose kunokandirwa umwari hwechokwadi noutsvene, kunotungamirira avo vasina kubatana kupenyu naMwari kuti varasikirwe nokuremekedza kwavo mutemo wake. Uye sezvo kusaremekedza mutemo waMwari kuchiwedzera kuoneka pachena, mutsara unoparadzanisa vanoichengeta nenyika pamwe chete nekereke inoda nyika uchawedzera kunyatsoonekwa. Kuda zvirevo zvaMwari kunowedzera kune rimwe boka, maererano nokuwedzera kunoita kuzvidza kwazvo kune rimwe.”

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> “UMKHULU ONGIKHO unegunya lokulivikela umthetho wakhe. Ukhuluma kulabo abawuchithayo phakathi kwezivunguvungu, ezikhukhuleni, eziphephweni ezinamandla, ekuzamazameni komhlaba, nasezingozini zomhlaba nezasolwandle. Manje yisikhathi sokuba abantu bakhe bazibonakalise beqotho ezimisweni.”

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> “සිදුවීමට නියමිත මහා සහ ගාම්භීර සිද්ධීන්ගේ සීමාන්තයේ අපි සිටිමු. ස්වාමීන්වහන්සේ දොරකඩයෙහි සිටින සේක. ඔලිව් කන්ද මත ගැළවුම්කරු මෙම මහා සිදුවීමට පෙර සිදුවන දර්ශන නැවත විස්තර කළ සේක: ‘යුද්ධ සහ යුද්ධ පිළිබඳ ආරංචි ඔබ අසනවා ඇත,’ යයි උන්වහන්සේ වදාරා සේක. ‘ජාතිය ජාතියට විරුද්ධවද, රාජ්‍යය රාජ්‍යයට විරුද්ධවද නැගිටෙනු ඇත; විවිධ ස්ථානවල දුර්භික්ෂ, වසංගත සහ භූමිකම්පාද ඇති වනු ඇත. මේ සියල්ල වේදනාවල ආරම්භය පමණි.’ යෙරුසලමේ විනාශයේදී මෙම අනාවැකි අර්ධ වශයෙන් ඉටු වුවද, ඒවාට අවසාන දිනවල වඩාත් සෘජු අදාළතාවයක් ඇත.”

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> “Johane na vaprofita vamwewo vaiva zvapupu zvezviitiko zvinotyisa zvichaitika sezviratidzo zvekuuya kwaKristu. Vakaona mauto achiunganidzwa nokuda kwehondo, uye mwoyo yavanhu ichikundikana nokutya. Vakaona nyika ichibviswa panzvimbo yayo, makomo achikandirwa mukati megungwa, mafungu aro achiomba uye achinetswa, uye makomo achidedera nokuda kokuzvimba kwaro. Vakaona midziyo yehasha dzaMwari ichizarurwa, uye hosha, nzara, norufu zvichiuya pamusoro pavagari venyika.

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> “Lero kale Mzimu wa Mulungu wakulekeska uyo wakukana vinthu uku uchikuŵikika pachoko na pachoko kufuma pa charu chapasi. Ndipo mphepo zankhongono, chimphepo, masoka gha mu nyanja na pa mtunda, vikulondezgana mwaluŵiro. Sayansi yikupenja kulongosora vyose ivi. Vimanyikwiro ivyo vikuchulukana kutizingilizga, ivyo vikupharazga kuti Mwana wa Mulungu wali pafupi kwiza, vikupika chifukwa chilichose kupatulako chifukwa cheneko. Ŵanthu ŵangamanya yayi ŵangelo ŵakuvikilira awo ŵakukaka mphepo zinayi kuti zileke kuputa m’paka ŵateŵeti ŵa Mulungu ŵadindikiwe; kweni para Mulungu wazamuphalira ŵangelo ŵake kuti ŵafwaturire mphepo, kuŵenge chiwoneskero cha ukali wake wakuwezgera nduzga icho palije peni lingachijambura.”

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> “ඉතා උග්‍ර අර්බුදයක් අප මත සමීපව පැමිණෙමින් පවතී; එහෙත් මේ මහත් හදිසි අවස්ථාවේදී දෙවියන්වහන්සේගේ සේවකයන් තමන්ම විශ්වාස කර නොසිටිය යුතුය. යෙසායාට, එසකියෙල්ට සහ යොහන්ට දෙන ලද දර්ශනවල අපි දකිමුයේ, ස්වර්ගය පෘථිවිය මත සිදුවෙමින් පවතින සිද්ධීන් සමඟ කෙතරම් සමීපව සම්බන්ධ වී තිබේද යන්නයි. උන්වහන්සේට විශ්වාසවන්ත වූවන් පිළිබඳ දෙවියන්වහන්සේගේ සැලකිල්ලද අපි දකිමු. ලෝකය පාලකයෙකු නොමැති එකක් නොවේ. ඉදිරියේ පැමිණෙන සිදුවීම්වල ක්‍රමය ස්වාමීන්වහන්සේගේ අතේ පවතී. ස්වර්ගයේ මහිමයවහන්සේ ජාතීන්ගේ භාග්‍යය මෙන්ම තම සභාවේ කාරණාද ස්වකීය රැකවරණය යටතේ තබාගෙන සිටිති.

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> “දෙවියන් වහන්සේ අවසාන දිනවල සිදුවීමට යන දේ ප්‍රකාශ කර ඇත්තේ, උන්වහන්සේගේ ජනතාව විරුද්ධත්වයේ සහ උදහසේ කුණාටු වලට එරෙහිව ස්ථිරව සිටීමට සූදානම් වන පිණිසය. තමන් ඉදිරියේ ඇති සිදුවීම් පිළිබඳව අනතුරු අඟවා ලැබූ අය, පැමිණෙන කුණාටුව සන්සුන් බලාපොරොත්තුවකින් අපේක්ෂා කරමින්, විපත්ති දවසේදී ස්වාමීන් වහන්සේ තම විශ්වාසවන්තයන් රැකවරණය කරන සේකැයි තමන්ම සැනසෙමින්, නිශ්චලව සිටිය යුතු නොවෙති. අපි අපගේ ස්වාමියාණන් බලා සිටින මනුෂ්‍යයන් මෙන් විය යුතුය; නිෂ්ක්‍රිය අපේක්ෂාවකින් නොව, නොසැලෙන ඇදහිල්ලක් සමඟ උනන්දුවෙන් කළ කාර්යයේ යෙදෙමින්ය. දැන් අපගේ මනස සුළු වැදගත්කමක් ඇති දේවලින් සම්පූර්ණයෙන්ම අල්ලාගැනීමට ඉඩ දිය යුතු කාලය නොවේ.”

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> “Varume vakarara, Satani ari kushanda nesimba kuronga zvinhu kuti vanhu vaJehovha varege kuva netsitsi kana kururamisira. Bato reSvondo zvino rava kufambira mberi murima. Vatungamiri varo vari kuvanzira nyaya chaiyo, uye vazhinji vanobatana mubato iri havatomboni oni kuti mafambiro akavanda ari kuenda kupi. Zvarinotaura zvinoita sezvinyoro uye zvichionekwa sezvechiKristu; asi parichataura, richaratidza mweya weshato. Ibasa redu kuita zvose zviri musimba redu kudzivisa ngozi iri kutityisidzira. Tinofanira kuisa pamberi pevanhu mubvunzo chaiwo uri kukakavadzanwa, nokudaro tichimisa kupikisa kunobudirira zvikuru pamusoro pematanho anodzikamisa rusununguko rwehana. Tinofanira kutsvakisisa Magwaro, uye tigokwanisa kupa chikonzero chokutenda kwedu. Muporofita anoti, ‘Vakaipa vachaita zvakaipa, uye hakuna kana mumwe wavaipi achanzwisisa; asi vakachenjera vachanzwisisa.’”

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> “Remangwana rinokosha riri pamberi pedu. Kuti tisangane nemiedzo yaro nemikumbiro yaro, uye kuti tiite mabasa aro, zvichada kutenda kukuru, simba, nokushingirira. Asi tinogona kukunda nenzira ine kubwinya kukuru; nokuti hapana kana mweya unogarorinda, unonyengetera, uye unotenda, achabatwa mumisungo yemanomano omuvengi. Denga rose rine hanya norugare rwedu, uye rakamirira kuti tidane uchenjeri hwaro nesimba raro. Simba rimwe nerimwe rinopikisa, ringava riri pachena kana rakavanda, rinogona kurambidzwa zvinobudirira, ‘kwete nesimba, kana noushe, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Mwari vachiri kuda zvino sezvavaida kare kushanda kubudikidza nokushingaira kwavanhu, uye kuita zvinhu zvikuru kubudikidza nezvishandiso zvisina simba. Hatizokundi nokuwanda kwenhamba, asi nokuzvipira kwakazara kwomweya kuna Jesu.”

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> “ពេលនេះ ខណៈដែលព្រះគុណមេត្តានៅតែស្ថិតស្ថេរ ខណៈដែលព្រះយេស៊ូវកំពុងទូលអង្វរសម្រាប់យើង ចូរឲ្យយើងបំពេញកិច្ចការសម្រាប់អស់កល្បជានិច្ចដោយពេញលេញចុះ”។ Southern Watchman, December 25, 1906.

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