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# Elijah - Number Thirteen

ਐਲੀਆਹ — ਸੰਖਿਆ ਤੇਰ੍ਹਾਂ

Forty-six

四十六

Author

Jeff Pippenger

Published

October 19, 2023

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In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

Munyaya yakapfuura taiwiriranidza Eria nenhoroondo ya1798 kusvika 1844. Eria anopinda munhoroondo iyoyo nenzira yokufananidzira apo William Miller akasimudzwa kuti aparidze shoko romutumwa wokutanga. Chirikadzi yeSarepita inomiririra kereke yakatendeka iri kuunganidza huni mbiri, kana kuti ndudzi mbiri dzaizova rudzi rumwe pana 22 Gumiguru, 1844.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> Uye uti kwavari, Zvanzi naIshe Jehovha: Tarirai, ndichatora vana vaIsraeri pakati pavahedheni, kwavakaenda, ndigovaunganidza kubva kumativi ose, ndigovauyisa kunyika yavo pachavo. Uye ndichavaita rudzi rumwe munyika, pamusoro pamakomo aIsraeri; uye mambo mumwe chete achava mambo wavo vose; havachazovizve marudzi maviri, uye havachazopatsanurwizve kuva ushe huviri zvachose. Havachazvisvibisazve nezvifananidzo zvavo, kana nezvinhu zvavo zvinonyangadza, kana nechimwe chezvivi zvavo; asi ndichavaponesa kubva munzvimbo dzavo dzose dzavakagaramo, mavakatadzira, uye ndichavanatsa; saizvozvo vachava vanhu vangu, neni ndichava Mwari wavo. Uye Dhavhidhi muranda wangu achava mambo pamusoro pavo; uye vose vachava nomufudzi mumwe chete; vachafambawo mukutonga kwangu, vachachengeta mitemo yangu, nokuiita. Uye vachagara munyika yandakapa Jakobho muranda wangu, maigara madzibaba enyu; vachagaramo, ivo, navana vavo, navana vavana vavo nokusingaperi; uye Dhavhidhi muranda wangu achava muchinda wavo nokusingaperi. Uyezve ndichaita sungano yorugare navo; ichava sungano isingaperi navo; uye ndichavagadza, nokuvawanza, ndigoisa nzvimbo yangu tsvene pakati pavo nokusingaperi. Tabhenakeri rangu richavawo navo; zvirokwazvo, ndichava Mwari wavo, ivo vachava vanhu vangu. Uye vahedheni vachaziva kuti ini Jehovha ndinonatsa Israeri, kana nzvimbo yangu tsvene yava pakati pavo nokusingaperi. Ezekieri 37:21–28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

Pane zvikomborero zvinoverengeka zvinotaurwa naEzekieri sezvakavimbiswa kumiti miviri iya, inova ndudzi mbiri dzinova rudzi rumwe. Tichatanga nekutarisa zvikomborero zvina zvezvo zvakatariswa naHanzvadzi White sezvinhu zvina “zvinouya,” izvo zvose zvakazadzikiswa panguva imwe chete, musi wa22 Gumiguru, 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ukubya kwa Kristu nk’Omukulu Omusaserdooti waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza awatukuvu, nga bwe kiragibwa mu Danieri 8:14; okubya kw’Omwana w’omuntu eri Oyo Eyakaddiwa Ennaku, nga bwe kulagibwa mu Danieri 7:13; n’okubya kwa Mukama mu yeekaalu ye, nga bwe kyalagulwa Malaki, byonna binnannyonnyola ekintu kye kimu; era kino era kikiikirirwa okubya kw’omugole omusajja ku mbaga y’obugole, nga Kristo bwe yakinnyonnyola mu lugero lw’abawala ekkumi, oluli mu Matayo 25.” The Great Controversy, 426.

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

“Kwiza” kwa mbere Mushiki wa White avuga, ni ukwiza k’umutambyi mukuru kugira ngo haboneke “kwezwa kw’ahera,” kwari kuzaba ku mpera y’imyaka ibihumbi bibiri n’amajana atatu. Uwo murongo utanga igisubizo ku kibazo cyo muri Daniyeli 8:13 kibaza kiti: “Ibyerekeye iki cyerekanywe cy’igitambo gihoraho n’igicumuro cy’ikorwa cyangiza, gituma ahera n’ingabo bihabwa kuribatwa n’ibirenge, bizamara igihe kingana iki?” Umurongo wa cumi na kane werekana ko kwezwa kw’ahera kwari kuzatangira ku mpera y’imyaka ibihumbi bibiri n’amajana atatu. Ezekiyeli avuga ko Imana “izakura Abisirayeli mu banyamahanga aho bagiye, kandi izabakoranya ibinjiza impande zose, … kandi ishyanga ryakoranyijwe ntirizongera kwiyanduza,” kuko Imana “izabezaho kwezwa; ni bwo bazaba ubwoko bwanjye, nanjye nzaba Imana yabo.”

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

Pa Okutobala 22, 1844, “kubwera” kwachiŵiri kumene Mlongo White ankanena, kunali kukwaniritsidwa kwa Danieli chaputala 7, vesi 13, limene limasonyeza kuti Mwana wa munthu adzabwera kwa Wamakedzana wa masiku, kuti alandire ufumu. Ezekieli akuti Mulungu “adzawapanga iwo kukhala mtundu umodzi m’dziko pa mapiri a Israyeli; ndipo mfumu imodzi idzakhala mfumu kwa iwo onse.” Ezekieli amaimira Khristu ngati mfumu ndi dzina la “Davide,” pamene akunena kuti “Davide mtumiki wanga adzakhala mfumu pa iwo.” Iye amafotokozanso kuti Khristu, monga Davide, adzakhala “mbusa mmodzi” wawo, ndi kuti “mtumiki wake Davide” adzakhalanso “kalonga wawo mpaka muyaya.” Mfumu, mwa tanthauzo lake lenileni, iyenera kukhala ndi udindo wake monga mfumu, ndipo iyenera kukhala ndi ulamuliro woti iwalamulire ndi nzika za ufumu wake. Ngati palibe nzika, sipakanakhala ufumu.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Ndzi vone emivonweni ya vusiku, kutani waswivo, loyi a fanaka ni N’wana wa Munhu a ta hi mapapa ya matilo, a fika eka Loyi a nga wa Masiku, kutani va n’wi yisa emahlweni ka yena. Kutani a nyikiwa vulawuri, ni ku vangama, ni mfumo, leswaku vanhu hinkwavo, matiko, ni tindzimi, va n’wi tirhela: vulawuri bya yena i vulawuri lebyi nga heriki, lebyi nga tiki hundza, naswona mfumo wa yena hi lowu nga ka wu nga lovisiwiki. Daniel 7:13, 14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

“Kuuya” kwechitatu kwakazivikanwa naSista White kwaiva apo Kristu, se“nhume yesungano,” akauya kamwe-kamwe kutembere Yake kuzotsvenesa vanakomana vaRevhi. Ezekieri anoti Kristu “uchavanatsa: saka vachava vanhu vangu, neni ndichava Mwari wavo,” uye kuti “zvakare” Acha“ita sungano yorugare navo,” iyo “ichava sungano isingaperi.” Sungano iyoyo yaizozadzikiswa apo Mwari aizoti “aisa” “nzvimbo Yake tsvene pakati pavo,” uye kuti “vahedheni vachaziva kuti ini Jehovha ndinotsvenesa Isiraeri, kana nzvimbo yangu tsvene ichava pakati pavo.”

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Tarirai, ndichatuma nhume yangu, uye ichagadzira nzira pamberi pangu; zvino Ishe, wamunotsvaka, achakurumidza kuuya kutemberi yake, iye nhume yesungano, wamunofarira; tarirai, achauya, ndizvo zvinotaura Jehovha wehondo. Asi ndiani angatsungirira zuva rokuuya kwake? Uye ndiani angamira paanenge achioneka? Nokuti wakafanana nomoto womunyungudutsi, uye nesipo yomuwachi; uye achagara somunyungudutsi nomuchenesi wesirivha; uye achachenesa vanakomana vaRevhi, achivanatsa segoridhe nesirivha, kuti vape kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakanga zvakaita pamazuva ekare, uye somumakore akapfuura. Maraki 3:1–4.

The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Nhume yakaigadzirira nzira Kristu, “nhume yesungano” munhoroondo ya1798 kusvika 1844, aiva Eriya, sezvaimiririrwa naWilliam Miller. Apo Kristu akangoerekana auya kutemberi Yake, Akanatsa “vanakomana vaRevhi” se“moto womunyungudutsi.”

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

“Kubwera” kwina komwe kunakwaniritsidwa pa Okutobala 22, 1844, kunali kubwera kwa mkwati. Kawiri konse Ezekieli amatsimikizira kuti fuko limene linasonkhanitsidwa kuchokera ku ndodo ziwiri lidzakhala “anthu” a Mulungu, ndi kuti Iye “adzakhala Mulungu wawo.” Izi zinakwaniritsidwa mwa ukwati. Pa Okutobala 22, 1844, maulosi anayi amene anakwaniritsidwa, amene Mlongo White amawafotokoza, onse amadziwika ndi umboni wa ndodo ziwiri za Ezekieli.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Eriya anomirira mutumwa anogadzirira nzira mutumwa wesungano. Kristu akazivisa Johani Mubhabhatidzi somutumwa akagadzirira nzira yokuuya kwake kokutanga. Hanzvadzi White akazivisa William Miller saEriya, uye Miller akagadzirira nzira yokuti Kristu auye ari “muprista mukuru,” “Mwanakomana womunhu,” “mutumwa wesungano,” uye “chikomba.”

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Pashure pemakore matatu nehafu, Eria akabva kuSarepta, kwaakanga agara nechirikadzi nomwanakomana wayo, akaraira Ahabhi kuti aunganidze Israeri yose kuKarimeri. Ezekieri anoti vahedheni vachaziva kuti Mwari ndiye Mwari, paanoisa nzvimbo yake tsvene pakati porudzi rwakaunganidzwa pamwe chete kubva pamatanda maviri. PaGomo reKarimeri Eria akaudza Israeri kuti isarudze kana Mwari ari Mwari kana kuti Bhaari ndiye Mwari, asi akaisa mubvunzo uyu kwete chete muchimiro chokuti ndiani aiva Mwari wechokwadi, asiwo muchimiro chokuti ndiani aiva muporofita wechokwadi.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Eliya akauya kuvanhu vose, akati, Muchasvika rinhiko muchizengurira pakati pemifungo miviri? Kana Jehovha ari Mwari, muteverei; asi kana Bhaari ari iye, mumuverei. Asi vanhu havana kumupindura kana shoko rimwe. Ipapo Eliya akati kuvanhu, Ini, ini ndega, ndasara ndiri muprofita waJehovha; asi vaprofita vaBhaari varume vane mazana mana namakumi mashanu. 1 Madzimambo 18:21, 22.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Vose vaIsraeri vose, kusanganisira Ahabhi, vakaziva kuti Mwari waEria ndiye Mwari, apo moto wakaburuka kubva kudenga ukapedza chibayiro chaEria. Kuburuka kwemoto paGomo reKarimeri kunoratidza nguva iyo Mwari akaisa nzvimbo yake tsvene pakati porudzi rwakaitwa netsvimbo mbiri. Chishamiso chomoto paGomo reKarimeri chakaratidza kuti Mwari ndiye Mwari, uye Bhaari akanga ari mwari wenhema.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Muujiza wa ku Sarepta, apo Eliya wakagoneka pa mwana wa chokolo uyo wakafwa katatu, wakamulongora kuti Eliya wakaŵa munthu wa Chiuta, ndipo muujiza wa pa Karmeli ukachita chinthu chenichochi. Moto wa pa Karmeli ukalongora yayi waka kuti Chiuta wakaŵa Chiuta, kweni ukalongoraso kuti Eliya wakaŵa nchimi yaunenesko ya Chiuta, mwakupambana na nchimi za Baala na nchimi za vimuti. Mu mbiri ya 1840 kufika 1844, Miller na ŵaMillerite ŵakalongoreka kuti ŵakaŵa aneneri aunenesko, mwakupambana na aneneri ŵatesi ŵa Chiprotestanti chakuuka, awo mu mbiri yeneyira ŵakalongora kuti ŵakaŵa ŵana ŵa Jezebeli.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Eliya paKarimere anomiririra basa rokuzivisa runyanga rwechokwadi rwePurotesitendi, nokuti ushe hwechitanhatu hwechiporofita cheBhaibheri, chikara chinobva panyika cheZvakazarurwa chitsauko 13, chine runyanga rwePurotesitendi nerunyanga rweRepublicanism, uye hwakanga huchangotanga kutonga kwahwo muna 1798. Muna 1798, pakupera kwamakore matatu nehafu okutonga kwaJezebheri, Eliya akabva kuSarepta kuti aite musiyano wakajeka wokuti kereke ipi yaiva runyanga rwePurotesitendi pachikara chaibva panyika.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Chirikadzi cheSarepta chaifamba kubva munhoroondo yeThiatira chichienda kumuchato, uko chirikadzi hwacho hwaizobviswa. Mwanakomana waro akamutswa anomirira avo vakaurayiwa naJezebheri mukati memakore matatu nehafu enzara. Tsvimbo mbiri dzaaiunganidza dzokubatidza moto dzaiva dzimba mbiri dzaIsraeri chaiye dzaifanira kuunganidzwa pamwechete dzive rudzi rumwe, uye rudzi irworwo rwaiva Israeri womweya. Chirikadzi chaizoshandisa tsvimbo mbiri idzodzo kubatidza moto, izvo zvakaitika paKarimeri uye pana 22 Gumiguru 1844, apo mutumwa wesungano akanatsa vanakomana vaRevhi ne“moto womunyungudutsi.”

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

Moto ni ishara ya umwagikaji wa Roho wa Mungu, uliotukia katika Karmeli na katika Kilio cha Usiku wa Manane kilichofikia kilele tarehe 22 Oktoba, 1844.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> Zvino zuva rePentekosti parakanga rasvika zvakazara, vose vakanga vari pamwe chete nomwoyo mumwe panzvimbo imwe. Pakarepo kwakabva kudenga ruzha rwakaita sorwemhepo ine simba ichivhuvhuta kwazvo, rukazadza imba yose mavakanga vagere. Zvino kwakaonekwa kwavari ndimi dzakaparadzana, dzakanga dzakaita sedzemoto, ikagara pamusoro pomumwe nomumwe wavo. Uye vose vakazadzwa noMweya Mutsvene, vakatanga kutaura nedzimwe ndimi, sezvavakapiwa noMweya kutaura. Mabasa 2:1–4.

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Ukuthululwa koMoya kufanekisela ukumemezelwa komlayezo, futhi umfelokazi wayezobasa umlilo ukuze alungise ukudla azokudla, okuyiwona umlayezo.

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

> Naizvozvo ndakaenda kumutumwa, ndikati kwaari, Ndipei bhuku duku iro. Iye ndokuti kwandiri, Tora uridye rose; uye richaita kuti dumbu rako rivave, asi mumuromo mako richava rinotapira seuchi. Ipapo ndakatora bhuku duku muruoko rwomutumwa, ndikaridya rose; uye rakanga riri mumuromo mangu rinotapira seuchi; asi pakarepo pandakanga ndaridya, dumbu rangu rakavava. Zvakazarurwa 10:9, 10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Uthenga wakapaharwa pakarepo kuna Jezebheri na Ahabhu hwakanga huri hwokuti Mwari waEria ndiye Mwari wechokwadi, nokuti Ahabhu akanga achangobva kuona Mwari waEria achipindura nemoto. Uthenga hwakazarurwa pakarepo musi wa22 Gumiguru 1844 hwakanga huri uthenga hwengirozi yechitatu. Muzviitiko zvose zviri zviviri, uthenga hwakaunzwa naAhabhu kana uthenga hwengirozi yechitatu hunotsamwisa Jezebheri.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Asi mashoko achabva kumabvazuva nokumabvazuva achamuvhundutsa; naizvozvo achabuda nokutsamwa kukuru kuti aparadze, uye kuti apedze zvachose vazhinji. Danieli 11:44.

Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

“Nhau dzinobva kumabvazuva nokumusoro” dzaDanieri dzinomirira shoko rinotsamwisa mambo wokumusoro, uyo ari Jezebheri; uye ndiye anotanga kutambudzwa kwokupedzisira munhoroondo yenyika. Shoko iroro rakafananidzirwa neshoko raAhabhu kuna Jezebheri, pamwe nokusvika kweshoko rengirozi yechitatu pakuvhurwa kwokutongwa muna 1844.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

> Ahab adauza Jezebeli zvose zvakanga zvaitwa naEriya, pamwe chete nokuti akanga auraya vaporofita vose nomunondo. Ipapo Jezebeli akatuma nhume kuna Eriya, achiti, Vamwari ngavandiite saizvozvo, uye zvikuru kupfuura izvozvo, kana ndisingaiti upenyu hwako souchapenyu hwomumwe wavo nenguva yakaita seiyi mangwana. 1 Madzimambo 19:1, 2.

Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

Eriya, sechiratidzo, anomiririrwa nenguva yerenje kubva muna 538 kusvika muna 1798. Zvino muna 1798, Eriya anoonekwa munhoroondo saWilliam Miller. Muna 1844, Eriya ari kudana moto weKudanidzira kwePakati pousiku uchiburuka kubva kudenga. Ipapo muna 1863, Eriya neshoko rake vakarambwa. Shoko rake rakanga riri shoko raMosesi re“nguva nomwe,” rinomiririrwawo neshoko rematanda maviri aEzekieri. Kuunganidzwa kwamatanda maviri pakupera kwekupararira kwawo kwaiva shoko rechirikadzi yeSarepta, uye iye akaunganidza matanda maviri aya asati agadzirira zvokudya.

Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

U-Adventismu wamaMillerite, ngokukaJames no-Ellen White, waba yi-Adventismu yaseLawodike ngo-1856; kwathi lapho sebesenqaba umlayezo ka-Eliya mayelana “nezikhathi eziyisikhombisa” zikaMose ngo-1863, basusa amandla okuqonda okwandayo kolwazi “lwezikhathi eziyisikhombisa” uNkulunkulu ayefuna ukuliveza ngo-1856 (ngokusebenzisa izihloko eziyisishiyagalombili ezingaqedwanga zikaHiram Edson). Ngenxa yomqondo ophoqayo baphoqeleka ukuba baqale ukudiliza uhlelo oluyisisekelo lwamaqiniso izingelosi ezahola uWilliam Miller ukuba aluhlanganise. “Itshe” lokuqala elatholwa nguMiller laliyitshe lesisekelo i-Adventismu yaseLawodike eyayizokhubeka kulo kuwo wonke umlando wayo. Ukwenqatshwa kwalelo tshe lokuqala leqiniso kwaveza ubumpumputhe baseLawodike, uphawu olungelapheka, kodwa olungavamile ukulandelwa.

The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

Kusukika kwehekelu kwakatanga pana 22 Gumiguru 1844 kwaisanganisira kusukika kwe“hondo” yakanga yatsikwa-tsikwa pamwe chete nenzvimbo tsvene muna Danieri 8:13. Hondo iyoyo yakafananidzirwa ne“tsvimbo mbiri” dzakanga dzaunganidzwa nechirikadzi yeZarefati kuti dzive huni dzomoto. Tsvimbo mbiri idzodzo dzaiva dzimba mbiri dzaIsraeri wekare chaiye. Efuremu chaiyo naJudha vaifanira kuunganidzwa vave rudzi rumwe rwomweya, uye kunatswa nemutumwa wesungano pakuvhurwa kwokutonga. Marudzi maviri iwayo ndiwo aiva “hondo” yakanga yatsikwa-tsikwa.

Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

Chivimbiso chaEzekieri chaiva chokuti Mwari “vachatora vana vaIsraeri kubva pakati pevahedheni, kwavakaenda,” uye “vachavaunganidza” “vagovauyisa munyika yavo.” Nyika yaIsraeri chaiyo ndiyo yaiva nyika inobwinya, kana kuti nyika yechipikirwa, kana Judha. Nyika yomweya inobwinya muna 1798, yaiva nyika yechikara chepanyika chine nyanga mbiri cheZvakazarurwa gumi nechitatu.

> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

> Pazuva randakasimudzira ruoko rwangu kwavari, kuti ndivabudise munyika yeIjipiti ndivaise munyika yandakanga ndavatsvakira, inoyerera mukaka nouchi, iri kubwinya kwenyika dzose.... Asiwo ndakasimudzirawo ruoko rwangu kwavari murenje, kuti handingavauyisi munyika yandakanga ndavapa, inoyerera mukaka nouchi, iri kubwinya kwenyika dzose. Ezekieri 20:6, 15.

The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

Dzimba mbiri dzenizeni dzaIsraeli dzakagara munyika yakanga iri “kubwinya kwenyika dzose,” nyika ya“iyerera” ne“mukaka nouchi.” Dzimba mbiri dzenizeni dzaIsraeli padzakaunganidzwa pamwe chete saIsraeli womweya, dzakavimbiswa kuiswa munyika yadzo dzimene. “Nyika yokubwinya” yomweya ndiyo nzvimbo pakamiswa kufamba kwevaMillerite pakutanga, uye kufamba kwevane zana namakumi mana nezvina ezviuru pakuguma, panguva yokutonga kwechikara chenyika. Kufamba kunomirira vane zana namakumi mana nezvina ezviuru kwaigona chete kumutswa munyika yechikara chenyika. Kufamba kunozviti ndiko kufamba kwengirozi yechitatu kubva kune imwe nyika ipi zvayo inyengeri, nokuti Arfa naOmega nguva dzose vanoratidza kuguma kubudikidza nokutanga.

> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

> “Tsitsi dza Mwari dzisingaenzaniswi nemikomborero yake zvakadururirwa pamusoro porudzi rwedu; rwakava nyika yorusununguko, nokubwinya kwenyika yose. Asi panzvimbo pokudzosera kutenda kuna Mwari, panzvimbo pokukudza Mwari nomurayiro wake, vaKristu vanozviti ndivo veAmerika vakaviriswa nokuzvikudza, nokuchiva, uye nokuzvigutsa....”

> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “သမ္မာတရားစီရင်ခြင်းသည် လမ်းမများပေါ်၌ ကျရောက်လျက်ရှိ၍၊ တရားမျှတမှုသည် ဝင်ရောက်၍မရနိုင်သော အချိန်သို့ ရောက်လာပြီ; မကောင်းမှုမှ ခွာသွားသောသူသည်လည်း မိမိကိုယ်ကို လုယူခံရမည့် ပစ္စည်းတစ်ရပ်အဖြစ် ဖြစ်စေတတ်၏။ သို့ရာတွင် ထာဝရဘုရား၏ လက်မောင်းသည် ကယ်တင်၍မရနိုင်အောင် တိုသွားသည်မဟုတ်၊ နားတော်သည်လည်း မကြားနိုင်အောင် လေးလံသွားသည်မဟုတ်။ အမေရိကန်ပြည်ထောင်စု၏ ပြည်သူများသည် မျက်နှာသာပေးခံရသော လူမျိုးတစ်မျိုးဖြစ်ခဲ့ကြသည်; သို့သော် သူတို့သည် ဘာသာရေးလွတ်လပ်ခွင့်ကို ကန့်သတ်၍၊ ပရိုတက်စတင့်ဝါဒကို စွန့်လွှတ်ကာ၊ ပုပ်ရဟန်းမင်းဝါဒကို ထောက်ခံအားပေးသောအခါ၊ သူတို့၏ အပြစ်ဒုစရိုက်ပမာဏသည် ပြည့်စုံသွားမည်ဖြစ်ပြီး၊ ‘အမျိုးသားအဆင့် သစ္စာဖောက်ခြင်း’ ကို ကောင်းကင်ဘုံ၏ စာအုပ်များ၌ မှတ်တမ်းတင်ထားမည်။ ဤသစ္စာဖောက်ခြင်း၏ ရလဒ်မှာ အမျိုးသားပျက်စီးခြင်းပင် ဖြစ်လိမ့်မည်။” Review and Herald, May 2, 1893.

Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

Tsamba 8 raDanieri, ndima 13 ne14, rinoratidza kutsikirirwa pasi zvose zviri zviviri nzvimbo tsvene neuto. Uto hwacho hwaiva dzimba mbiri dzaIsiraeri chaiye. Jerusarema rakatsikirirwa pasi mukati memakore ane chiuru chimwe namazana maviri namakumi matanhatu eNguva dzeRima.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Ipapo ndakapiwa rutsanga rwakanga rwakafanana netsvimbo; uye mutumwa akamira, achiti, Simuka, uyere temberi yaMwari, neatari, navanhu vanonamatamo. Asi ruvanze rwuri kunze kwetemberi rusiyire parutivi, urege kuruyera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika-tsika pasi namwedzi makumi mana nemiviri. Zvakazarurwa 11:1, 2.

John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

Mubhuku raRevhangeri, chitsauko chegumi nerimwe, Johane anorayirwa kuyera kwete temberi chete, asiwo “avo vanonamatira imomo.” Johane akaiswa, nenzira youprofita, pana Gumiguru 22, 1844, paakarairwa kuyera temberi navanonamatira imomo.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Ndzi teka buku leritsongo evokweni ra ntsumi, ndzi ri dya hinkwaro; enon’wini wa mina a ri tsokombela kukota vulombe; kambe loko ndzi heta ku ri dya, khwiri ra mina ri va ra ku bava. Nhlavutelo 10:10.

In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

Mu vhesi ya khumi ya ndima ya khumi ya Chivumbulutso, Yohane anayimira kukhumudwitsidwa kowawa kwa pa 22 October 1844, ndipo nthawi yomweyo anauzidwa kuyeza zonse ziwiri: malo opatulika ndi khamu. Nkhani ya funso la pa Danieli 8:13 ndi yoponderezedwa kwa zonse ziwiri, malo opatulika ndi khamu. Yohane amatidziwitsa kuti “amitundu” anayenera “kupondaponda” “mzinda wopatulika” kwa “miyezi makumi anayi ndi iwiri.” Miyezi makumi anayi ndi iwiri inali zaka zitatu ndi theka za Eliya. Inali Nyengo ya Mdima kuyambira 538 mpaka 1798. Mwa uneneri, ali atayima pa 22 October 1844, Yohane anauzidwa kusiya bwalo ndi “osalayeza, pakuti linapatsidwa kwa amitundu, ndipo mzinda wopatulika adzaupondaponda kwa miyezi makumi anayi ndi iwiri.”

When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

Paulo Juan aliuambiwa apime “hekalu, na madhabahu, na hao waabuduo humo;” kwa maneno ya Danieli nane na aya ya kumi na tatu, aliamriwa kupima patakatifu na jeshi. Ikiwa Yohana aliambiwa ‘asiihesabu’ ile miaka elfu moja mia mbili sitini, basi ilimpasa kupima kutoka mwaka 1798 hadi pale alipokuwa amesimama mwaka 1844. Kipindi cha 1798 hadi 1844, kinapopimwa, huwakilisha miaka arobaini na sita. Mwanzo wa ile miaka arobaini na sita ulikuwa katika 1798, wakati “nyakati saba” za Musa juu ya nyumba ya kaskazini ya Israeli zilipotimizwa. Mwisho wa ile miaka arobaini na sita ulikuwa katika 1844, wakati “nyakati saba” za Musa juu ya nyumba ya kusini ya Israeli zilipotimizwa. Kipimo cha Yohana ni sawa na miaka arobaini na sita. Hesabu ya arobaini na sita inaashiria hekalu. Yesu alisema, livunjeni hekalu hili, nami katika siku tatu nitaliinua; lakini Wayahudi wabishi walibishana kwamba hekalu lilikuwa limejengwa katika miaka arobaini na sita.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.

> Jesu akapindura akati kwavari, “Paradzai temberi iyi, uye mumazuva matatu ndichaimutsa.” Ipapo vaJudha vakati, “Temberi iyi yakavakwa kwemakore makumi mana namatanhatu, zvino iwe uchaimutsa mumazuva matatu here?” Asi iye aitaura pamusoro petemberi yomuviri wake. Johani 2:19–21.

Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

Jesu akatora nyama yaAdhamu mushure mokunge Adhamu awira, ine kuora kwayo kwose kwakagarwa nhaka, kuti aratidze muenzaniso wokuti tikunde sezvaAkakunda. Pamusoro pezvapupu zviviri, kudzidzisa kuti nyama yaKristu haina kuva nekuora kwakagarwa nhaka kwemakore zviuru zvina zvezvivi, ndiko kusimudzira waini yeBhabhironi; nokuti kudzidzisa kuti Kristu haana kugamuchira utera ihwohwo hwakagarwa nhaka idzidziso huru yeKaturike.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> Uye mweya mumwe nomumwe usingabvumi kuti Jesu Kristu wakauya munyama haubvi kuna Mwari; uye uyu ndiwo mweya waantikristu, wamwakanzwa kuti uchauya; uye kunyange zvino watova munyika kare. 1 Johane 4:3.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Ngokuba bakhohlisi abanengi bangene emhlabeni, abangavumiyo ukuthi uJesu Kristu uze enyameni. Lowo ungumkhohlisi lomphikukristu. 2 Johane 1:7.

The temple of Christ’s body was the temple of every human being’s body.

Iyona y’umubiri wa Kristo yari iyona y’umubiri wa buri muntu wese.

> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

> “Kristu akanga asiri panzvimbo yakanaka zvikuru murenje rakanga risina chinhu kuti akwanise kutsungirira miedzo yaSatani sezvaakanga akaita Adhamu paakaedzwa muEdheni. Mwanakomana waMwari akazvininipisa akatora chimiro chomunhu mushure mokunge rudzi rwavanhu rwanga rwatsauswa kubva muEdheni kwemakore ane zviuru zvina, uye kubva pachimiro charwo chokutanga choutsvene nokururama. Chivi chakanga chave nenguva dzakareba chichiisa mucherechedzo yacho inotyisa parudzi rwavanhu; uye kuora kwomuviri, kwepfungwa, nokwetsika kwakanga kwapararira mumhuri yose yavanhu.

> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

> “Adamu paakaedzwa na muyedzi muEdheni, akanga asina kana chipfihwa chechivi. Akanga amire pamberi paMwari nesimba rokukwana kwake. Nhengo dzose nemasimba ose oupenyu hwake zvakanga zvakakura zvakaenzana, uye zvakanga zvakaringana mukuwirirana.”

> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

> “Kristu, murenje rokuyedzwa, akamira panzvimbo paAdhamu kuti atakure muyedzo waakakundikana kutsungirira. Pano Kristu akakunda achimiririra mutadzi, makore zviuru zvina mushure mekunge Adhamu afuratira chiedza chemusha wake. Yakaparadzaniswa nokuvapo kwaMwari, mhuri yavanhu yakanga ichibva, nechizvarwa chimwe nechimwe chinotevedzana, ichienda kure zvikuru noutsvene hwekutanga, nouchenjeri, uye nezivo izvo Adhamu aiva nazvo muEdheni. Kristu akatakura zvivi nouneta hwerudzi rwavanhu sezvazvaiva paakauya panyika kuzobatsira munhu. Achimiririra rudzi rwavanhu, aine pamusoro pake utera hwomunhu akawa, aifanira kumira pamiyedzo yaSatani pazvinhu zvose izvo munhu aizorwiswa nazvo.” Selected Messages, bhuku 1, 267, 268.

In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

മൂന്നാം അധ്യായമായ യോഹന്നാൻ രണ്ടിൽ, ക്രിസ്തു തന്റെ ശരീരത്തെ ഒരു ദേവാലയമായി സൂചിപ്പിച്ചുകൊണ്ടായിരുന്നു സംസാരിച്ചത്; ആ ശരീര-ദേവാലയം നാലായിരം വർഷങ്ങളായി സംചിതമായ ദൗർബല്യങ്ങളുടെ ക്ഷയാവസ്ഥകൾ വഹിച്ചിരുന്ന ഒരു മനുഷ്യന്റെതായിരുന്നു. ക്രിസ്തു സൂചിപ്പിച്ച മാനുഷിക ദേവാലയം നാൽപ്പത്താറ് ക്രോമോസോമുകൾകൊണ്ടാണ് നിർമ്മിതമായിരിക്കുന്നത്. മോശെ നിയമവും ദേവാലയം പണിയുന്നതിനുള്ള നിർദ്ദേശങ്ങളും സ്വീകരിക്കുവാൻ സീനായിൽ കയറിയപ്പോൾ, അവൻ പർവ്വതത്തിൽ നാൽപ്പത്താറ് ദിവസം ഉണ്ടായിരുന്നു. എസെക്കീയേൽ, ക്രിസ്തു തന്റെ ദേവാലയം രണ്ടു കോലുകളുടെ “മധ്യേ” സ്ഥാപിക്കുന്നതിനെപ്പറ്റി പരാമർശിക്കുന്നു. വടക്കൻ രാജ്യത്തിന്റെയും തെക്കൻ രാജ്യത്തിന്റെയും ഏഴ് കാലങ്ങളുടെ അവസാനത്തിൽനിന്ന് യോഹന്നാനോട് അളക്കുവാൻ കല്പിക്കപ്പെട്ട കാലപരിധിവരെ ഉണ്ടായിരുന്ന സമയം നാൽപ്പത്താറ് വർഷമായിരുന്നു; അത് 1798നും 1844നും ഇടയിലുള്ള “മധ്യം” അഥവാ കാലഘട്ടത്തെ പ്രതിനിധീകരിച്ചു. ആ നാൽപ്പത്താറ് വർഷങ്ങളിൽ, യേശു നിയമനിയോഗത്തിന്റെ ദൂതനായി വരുമ്പോൾ അപ്രതീക്ഷിതമായി ശുദ്ധീകരിക്കേണ്ട ആത്മീയ ദേവാലയം സ്ഥാപിച്ചു. നിയമനിയോഗത്തിന്റെ ദൂതനെന്ന നിലയിൽ, അവൻ തന്റെ ന്യായപ്രമാണം തന്റെ ജനത്തിന്റെ ഹൃദയങ്ങളിൽ എഴുതും. ആ ന്യായപ്രമാണം രണ്ടു കല്പലകകളാൽ പ്രതിനിധീകരിക്കപ്പെടുന്നു. ആദ്യ കല്പലകയിൽ നാല് കല്പനകൾ ഉണ്ട്; രണ്ടാം കല്പലകയിൽ ആറു കല്പനകൾ ഉണ്ട്. അവ രണ്ടും ചേർന്ന് നാൽപ്പത്താറ് എന്ന സംഖ്യയെ പ്രതിനിധീകരിക്കുന്നു.

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Ukubuthwa kuka-Israyeli womoya kusukela ngo-1798 kuya ku-1844 kumelela ukubuthwa kuka-Israyeli womoya, kodwa futhi kumelela ukusungulwa kwethempeli.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

> Kuna iye achiuya, sebwe rinorarama, rakarambwa zvirokwazvo navanhu, asi rakasarudzwa naMwari, uye rinokosha, nemiwo, samabwe anorarama, muri kuvakwa muve imba yomweya, uprista hutsvene, kuti mupire zvibayiro zvomweya, zvinogamuchirika kuna Mwari naJesu Kristu.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

> Na byo geesedde kirimu mu byawandiikibwa nti, Laba, nteeka mu Sayuuni ejjinja ery’oku nsonda ekkulu, eryalondebwa, ery’omuwendo omungi; era oyo amukkiriza taliswazibwa.

> Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

> Naizvozvo, kwamuri munotenda, anokosha; asi kune avo vasingateereri, ibwe rakarambwa navavaki, ndiro rakaitwa musoro wekona, uye ibwe rokugumbura, nedombo rinowisira pakugumburwa, ivo vanogumburwa pashoko, vachinge vasingateereri; izvo ndizvo zvavakagadzirirwawo.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.

> Asi imi muri rudzi rwakasarudzwa, upristi hwoumambo, rudzi rutsvene, vanhu vaMwari chaivo; kuti muzivise kurumbidzwa kwaiye akakudanai kubva murima achikuuyisai muchiedza chake chinoshamisa: Imi maimbova kare musiri vanhu, asi zvino muri vanhu vaMwari; maimbova musina kuwana ngoni, asi zvino mawana ngoni. 1 Petro 2:4–10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Tembere yakavakwa kubva muna 1798 kusvika muna 1844 inosanganisira boka rakanga “ragadzirirwa” kusateerera. Kusateerera kwavo kwakaratidzwa mukuramba kwavo “nguva nomwe,” “ibwe rekona,” “ibwe rakarambwa navavaki,” rinova “dombo rokugumbura” uye “ibwe rokukanganisa.”

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Kirasi chakanga “chakasarudzwa naMwari,” chakaziva “dombo” rakanga “rarambwa navanhu” se“dombo benyu,” uye se“dombo” rakanga “rakasarudzwa naMwari, uye” raiva “rinokosha.” “Vakasarudzwa naMwari,” ivo “rudzi rwakasarudzwa,” “munguva dzakapfuura” “vakanga vasiri vanhu, asi” zvino vaifanira kuva “vanhu vaMwari.” Mwari paakaunganidza matanda maviri, akavabudisa pakati pe“vahedheni.” Vaifanira kuva vanhu Vake paakabatanidza ndudzi mbiri dziite imwe mukati memakore makumi mana namatanhatu kubva muna 1798 kusvikira muna 1844.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

Pane hwaro humwe bedzi, uye hwaro ihwohwo ndiJesu Kristu; asi “ibwe rokugumbura” rakanga riri hwaro hwenhoroondo yakarambwa navasingateereri, raiva “nguva nomwe” dzaMosesi. Apo “nguva nomwe” dzakarambwa muna 1863, kwaiva kurambwa kwaJesu Kristu.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Ngano yenganonyorwa dzokufungidzira inoti kunatswa kwenzvimbo tsvene kwakatanga musi wa22 Gumiguru 1844 kwakanga kuri kuzadziswa kwechiporofita chemakore zviuru zviviri namazana matatu chete, inoratidza nzvimbo tsvene isina chinhu, nzvimbo tsvene isina boka rayo, umambo husina vagari. Hapana chinangwa chenzvimbo tsvene chakapiwa nokufuridzirwa, chine kukosha kupfuura chakataurwa naMwari kuti ndicho chinangwa chenzvimbo tsvene.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> Basiṅkumbulire indawo engcwele, ukuze ngihlale phakathi kwabo. Eksodusi 25:8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

MuMagwaro, nzvimbo tsvene yaMwari inogara ichibatana nevanhu vake, ivo vari hondo. Tsvimbo mbiri dzaEzekieri, dzinotsanangurwa sendudzi mbiri, dzaifanira kuva rudzi rumwe, uye nzvimbo tsvene yaMwari yaizova pakati pavo. Kumiririra zvisiri izvo mubvunzo uri mundima yechigumi nechitatu yaDhanieri 8, kuitira kuviga zviri kubvunzwa chaizvo nemubvunzo wacho, panguva imwe chetewo kurambawo “mutsvene wakati” ari mundima yechigumi nechitatu, uyo akakumbirwa kupindura mubvunzo wacho.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Kwakadaro ndakanzwa mumwe mutsvene achitaura; zvino mumwe mutsvene akati kuna uya mutsvene wakati achitaura, Chiratidzo ichi chinoreva chipiriso chezuva nezuva, nokudarika kunoparadza, zvichapa nzvimbo tsvene neuto kuti zvitsikwe netsoka kusvikira riniko? Akati kwandiri, Kusvikira kumazuva anezviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichacheneswa. Danieri 8:13, 14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

Umuntu wo mu ijuru yabajijwe ico kibazo yitwa “uwo mwera kanaka,” kandi iyo mvugo yahinduwe ivuye ku jambo ry’Igiheburayo “Palmoni”, risobanura umubazi w’igitangaza, umubazi w’amabanga. Muri uwo murongo, ari wo nkingi nyamukuru n’umusingi wa Adventisme, Kristo yigereranya ubwiwe nk’umubazi w’igitangaza. Ivyo abigira aho nyene yerekana isano riri hagati y’ubuhanuzi bw’igihe burebure kuruta ubundi bwose muri Bibiliya hamwe n’ubuhanuzi bw’igihe bw’iminsi ibihumbi bibiri n’amajana atatu. Ubuhanuzi bw’igihe burebure kuruta ubundi bwose ni indahiro ya Mose, ari bwo “bihe indwi” vya Abalewi makumyabiri na batandatu. Ni bwo buhanuzi bwerekana gusanzazwa no kugirwa abaja kw’amazu yompi ya Isirayeli, ayo na yo yitwa “ingabo” izohonyangwa muri umurongo wa cumi na gatatu, mu gihe umurongo wa cumi na kane werekana ubuhanuzi bwo guhonyangwa kw’ubuturo bwera. Ubwo buhanuzi bwompi bwarangutse ku wa 22 Gitugutu 1844, inyuma y’uko umupfakazi w’i Zarefati akoranya utubaho tubiri two gucana umuriro w’intumwa y’isezerano.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Adventism payakaramba ichokwadi chokutanga chaizvo chenguva yeuporofita icho ngirozi dzakatungamirira William Miller kuti anzwisise, vakazvipofumadza. Muna 1856, nezvinyorwa zvisere zvaHiram Edson, Palmoni akaedza kuwedzera chiedza che“seven times,” asi pasina zvazvakabatsira. Vakaramba shoko raLaodicea, uye vakagamuchira kuratidzwa kushanu kwakaipa kweLaodicea, nokudaro vachizvizivisa sevamhandara vashanu mapenzi.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

Makore makumi matanhatu namashanu aIsaya 7, anoratidza 742 BC, 723 BC, uye 677 BC pakutanga kwawo, akadzokororwazve munhoroondo yokuguma ya1798, 1844, uye 1863. Nhoroondo iyoyo yokuguma inomiririrwa nokuunganidzwa kwetsvimbo mbiri muna Ezekieri chitsauko 37, uye chirikadzi yeSarepta (sezvainodanwa muchiGiriki cheTestamende Itsva), inhoroondo yaMwari yokusimbisa ukama hwesungano naIsraeri womweya muJudha womweya (nyika inobwinya) mukati menhoroondo youmambo hwechitanhatu hwechiporofita cheBhaibheri. Nhoroondo iyoyo, iyo iri mugumo wechiporofita chemakore makumi matanhatu namashanu, inomiririrawo kutanga kwechikara chepanyika chaZvakazarurwa 13. Pakutanga kwoumambo hwechitanhatu hwechiporofita cheBhaibheri, kubatanidzwa kwetsvimbo mbiri kunoratidza kuguma kwoumambo hwechitanhatu hwechiporofita cheBhaibheri. Nhoroondo iyoyo ine mukati mayo nhoroondo inoenderana yenyanga yePurotesitendi nenyanga yeRiphabhikanizimu.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

Ngobuphrofethi, amandla, noma uphondo, noma isizwe, noma umbuso, noma inkosi, noma ikhanda, kuyizimpawu ezingasetshenziswa ngokushintshana, kuye ngomongo lapho zisetshenziswa khona. Zonke lezi zimpawu futhi zibhekisela ezindukwini ezimbili uHezekeli azichaza njengezizwe ezimbili. Ekuqaleni komlando wesiprofetho wesilo somhlaba, uphondo lwamaProthestani lwaqoqelwa esizweni esisodwa, noma ophondweni olulodwa. Ekupheleni kwalo lowo mlando ofanayo, uphondo lwamaRepublican luzohlangana nophondo lobuProthestani obuhlubukile ukuze kwakheke isizwe esisodwa. Leso sizwe siyoba ngumfanekiso wesilo sasolwandle sesAmbulo 13. Ngokwengqondo enengqondo, uma senqaba ukubona ubufakazi besiqalekiso sezikhathi eziyisikhombisa (esagcwaliswa phezu kwazo zombili izindlu zika-Israyeli ongokoqobo), impela ngeke sikwazi ukubona ukuthi lezo zindlu ezimbili ezingokoqobo zika-Israyeli wasendulo zaba kanjani yisizwe sika-Israyeli womoya ngo-1844. Uma singakwazi ukubona lowo mlando, ngokuqinisekile “asididekile neze” mayelana nokuthi lowo mlando ekuqaleni kwe-United States uwukhomba kanjani umlando wokuphela, lapho uphondo lwamaRepublican luphinda inqubo yokuqoqwa nokuhlanganiswa ndawonye eyaboniswa ekuqaleni ngophondo lwamaProthestani.

We will continue to consider these truths in the next article.

Tizaenderera mberi tichirangarira zvokwadi idzi munyaya inotevera.

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