Article

# Elijah - Number Six

Elijah - Namba Sita

Ten Tests

Miedzo Gumi

Author

Jeff Pippenger

Published

October 5, 2023

Formats

PDF
Word
Song MP3

We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Tumekuwa tukishughulikia ishara ya Eliya, na sasa tunatumia historia za Mlima Karmeli na Mlima Sinai kuonyesha mchakato wa upimaji unaoendelea kwa pembe ya Uprotestanti na maendeleo ya kisiasa yanayoendelea kwa pembe ya Urepublicanismu, ambayo yanaenda sambamba na pembe ya Uprotestanti.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

អត្ថបទមុនបានកំពុងពិនិត្យអំពីការបះបោរនៅក្នុងគម្ពីរ ជនគណនា ជំពូក ១៣ និង ១៤ ដែលកំណត់ថា នោះជាការសាកល្បងលើកទីដប់ និងជាលើកចុងក្រោយសម្រាប់អ៊ីស្រាអែលបុរាណ បន្ទាប់ពីពួកគេបានឆ្លងសមុទ្រក្រហម។ ប្រវត្តិសាស្ត្រនេះស្របគ្នានឹងចលនាដំបូងនៃប្រវត្តិសាស្ត្រ Millerite ហើយក៏ស្របគ្នានឹងប្រវត្តិសាស្ត្រនៃចលនាចុងក្រោយរបស់ព្រះជាម្ចាស់ផងដែរ។ កិច្ចការរបស់ទេវតាទាំងបីក្នុង វិវរណៈ ជំពូក ១៤ ត្រូវបានសម្រេចដោយចលនាមួយនៅដើម និងចលនាមួយនៅចុង។

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

> “Mutumwa anobatana mukuzivisa shoko romutumwa wechitatu achapenyesa nyika yose nokubwinya kwake. Pano panofanotaurwa basa rine upamhi hwenyika yose nesimba risingawanzoonekwa. Kufamba kweAdventi kwa1840–44 kwaiva kuratidzwa kunobwinya kwesimba raMwari; shoko romutumwa wokutanga rakatakurwa richisvikiswa kunzvimbo imwe neimwe yomamishinari munyika, uye mune dzimwe nyika makava nechido chikuru chezvechitendero chakamboonekwa munyika ipi neipi kubva paReformation yezana remakore regumi nenhanhatu; asi izvi zvichapfuurwa nesangano rine simba pasi peyambiro yokupedzisira yomutumwa wechitatu.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Pakati pa nhoroondo yesangano rokutanga nokwesangano rokupedzisira, tinowana nhoroondo yekereke yeRaodhikia. Mutumwa anovhenekera nyika nokubwinya kwake anozivikanwa pachena sesangano, kwete kereke.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> “Mayelana neBhabhiloni, ngesikhathi esivezwe kulesi siprofetho, kuthiwa: ‘Izono zalo sezifinyelele ezulwini, noNkulunkulu uzikhumbulile iziphambeko zalo.’ IsAmbulo 18:5. Ligcwalise isilinganiso secala lalo, futhi ukubhujiswa sekuzokwehlela phezu kwalo. Kodwa uNkulunkulu usenabantu baKhe eBhabhiloni; futhi ngaphambi kokuvakashelwa kwezahlulelo zaKhe laba abathembekileyo kumelwe babizwe baphume kulo, ukuze bangahlanganyeli ezonweni zalo futhi ‘bangamukeli ezinhluphekweni zalo.’ Ngakho-ke inhlangano efanekiselwa yileyo ngelosi eyehla ivela ezulwini, ikhanyisa umhlaba ngenkazimulo yayo futhi imemeza ngamandla ngezwi elinamandla, imemezela izono zeBhabhiloni. Ngokuhlangene nomyalezo wayo kuzwakala isimemo esithi: ‘Phumani kulo, bantu baMi.’ Lezi zimemezelo, zihlangene nomlayezo wengelosi yesithathu, zakha isexwayiso sokugcina esizakunikwa kubakhileyo emhlabeni.” The Great Controversy, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Vaporofita vose vanobvumirana, uye vose vanotsanangura zvakanyanya “mazuva okupedzisira,” kupfuura zvavanotsanangura mazuva akaparidzirwa uporofita hwacho. Somuenzaniso wechiitiko ichi, mutumwa waZvakazarurwa gumi nesere akanga achimiririrwa, uye achiri kumiririrwa, nomutumwa waZvakazarurwa gumi. Vose vari vaviri vanovhenekera nyika nokubwinya kwawo paanodzika. Hanzvadzi White inotsanangura mutumwa wokutanga mubhuku rinonzi Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Jesús omondokomisi peteĩ ánhel mbarete oguejy hag̃ua ha oikuaauka hag̃ua yvy ári oikóva kuérape oñembosako’i hag̃ua Hembijevy mokõiha-pe g̃uarã. Pe ánhel osẽvo Jesús renondégui yvágape, peteĩ tesakã tuichaitereíva ha hechapyrãva oho tenonderãme hese. Cheve oñeñemombe’u vaʼekue imisiónha hína omyesakã hag̃ua yvy heko mimbipápe ha oikuaauka hag̃ua yvypórape Ñandejára poxy oútavare.” Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Ngirozi iya ye Chivumbulutso gumi nechisere yakaburuka musi wa 11 Gunyana 2001. Yakanga yakafananidzirwa nengirozi yakaburuka musi wa 11 Nyamavhuvhu 1840. Muna Isaya chitsauko 6, Isaya anoratidzwa temberi iri kudenga nokubwinya kwaMwari. Mundima 3 yechitsauko 6 panoratidza kuti nyika yose izere nokubwinya kwaMwari. Izvozvo zvinoitika apo ngirozi ye Chivumbulutso gumi nechisere inoburuka.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Ka mor’a lintho tsena ka bona lengeloi le leng le theoha le tsoa leholimong, le e-na le matla a maholo; ’me lefatše la khantšoa ke khanya ea lona. Tšenolo 18:1.

Verse three of Isaiah six identifies the same history.

Vhesi rechitatu yaIsaya chitanhatu inoratidza nhoroondo imwecheteyo.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Ndipo mumwe akadanidzira kuno mumwe, akati, Mutsvene, mutsvene, mutsvene, ndiye Jehovha wehondo; nyika yose yakazara nokubwinya kwake. Isaya 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Mōna White unounza pamwe chete chiratidzo chaIsaya chetsvene nekwesangano remu Zvakazarurwa gumi nesere.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> “Maserafi vari pamberi pechigaro choushe vakazadzwa zvikuru nokutya kunoremekedza pakutarisa kubwinya kwaMwari zvokuti havambotarisiri, kunyange kwechinguvana, pavari pachavo nokuzvifadza, kana nokuzviyemura ivo pachavo kana umwe nomumwe. Kurumbidza kwavo nokubwinya kwavo ndekwaShe wehondo, iye akakwirira uye akasimudzwa, uye kubwinya kwemupendero wenguo yake kunozadza temberi. Sezvavanoona ramangwana, apo nyika yose ichazadzwa nokubwinya kwake, rwiyo rwokurumbidza rwokukunda runodzokororwa kubva kune umwe kuenda kune mumwe nokuimba kunonzwika zvakanaka, ‘Mutsvene, mutsvene, mutsvene, ndiye She wehondo.’ Vanogutsikana zvizere nokukudza Mwari; uye pamberi pake, pasi penyemwerero yake yokutendera, havashuviri chimwe chinhuzve. Mukutakura mufananidzo wake, mukuita basa rake uye mukumunamata, chido chavo chikuru-kuru chinosvika pakuzadziswa kwakakwana.”

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> “Umbono owanikwa u-Isaya umele isimo sabantu bakaNkulunkulu ezinsukwini zokugcina.” Review and Herald, December 22, 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Johane muna Zvakazarurwa chitsauko chegumi uye zvakare muchitsauko chegumi nesere, pamwe naIsaya muchitsauko chechitanhatu uye kusanganisira tsananguro yaHanzvadzi White, vanoisa mifananidzo yose iyi yokuti nyika ivhenekerwe nokubwinya kwaMwari panzvimbo imwe chete munhoroondo. Nyika yose yakaona zviitiko zvakaitika musi wa11 Gunyana 2001. Nhoroondo inopfuurira yesangano reMillerite yakaguma muna 1863, yakafananidzira nhoroondo yenguva iyo mutumwa ane simba waZvakazarurwa 18 anoburuka pamwe chete nenhoroondo ine chokuita nomutumwa akaburuka muna Zvakazarurwa chitsauko chegumi. Nemisimboti yokutanga iyi yaiswa panzvimbo, tichadzokera kunzira yokuedzwa inomiririrwa muna Numeri chitsauko chegumi nechina. Mushure mokunge Mozisi areverera vapanduki vaida kudzokera kuIjipiti nokutaka Joshua naKalebhi namabwe, Mwari anogamuchira kureverera kwaMozisi.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Uye Jehovha akati, Ndataurira ruregerero maererano neshoko rako; asi zvirokwazvo, noupenyu hwangu, nyika yose ichazadzwa nokubwinya kwaJehovha. Nokuti varume vose avo vakaona kubwinya kwangu, nezvishamiso zvangu, zvandakaita muIjipiti nomurenje, vakandiedza zvino kagumi, uye vasina kuteerera inzwi rangu; zvirokwazvo havangazooni nyika yandakapikira madzibaba avo; uyewo hakuna mumwe wavo vakanditsamwisa achaiona. Asi muranda wangu Karebhu, nokuti akanga ana mumwe mweya maari, uye akanditevera zvizere, ndichamuisa munyika yaakapinda mairi; uye vana vake vachaiwana ive nhaka yavo. Numeri 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Nhoroondo inomiririrwa pano muna Numeri gumi neina ndiyo miedzo yokupedzisira yaIsraeri yekare, uye kukundikana kwavo kwakavavimbisa rufu murenje mumakore makumi mana akatevera. Nhoroondo iyi yakanyatsobatanidzwa naZvakazarurwa gumi nesere, nokuti ipapo Mwari akazivisa kuti “zvirokwazvo sa”Mwari achirarama, “nyika yose ichazadzwa nokubwinya kwaJehovha.” Ichi chirevo chakasimba zvikuru icho Mwari anoisa munhoroondo iyi, uye nokuita saizvozvo Anosimbisa kuti nhoroondo inomiririrwa muzvitsauko gumi netatu negumi neina zveNumeri yainongedzera mberi kukufamba kukuru kwengirozi yaZvakazarurwa gumi nesere. Nokuti Zvakazarurwa gumi nesere ndiwo mugumo wevanhu vaMwari vakasara, kutanga kwevanhu vaMwari vakasara kunoratidzwawo muchikamu chatiri kutarira mubhuku raNumeri.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

Musi wa11 Nyamavhuvhu, 1840, pakuzadzika kwechiporofita cheIslamu chedambudziko rechipiri, vaimbova vanhu vakasarudzwa vesungano vakaedzwa neshoko raEria rakanga richangobva kuratidzwa kuti rakanga rakarurama.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

Musi wa 11 Nyamavhuvhu 2001, pakuzadziswa kwechiporofita chechiIslami chedambudziko rechitatu, vanhu vekare vakasarudzwa vesungano vakaratidzira kutanga kwekutongwa kwevapenyu seshoko raEria rakanga richangobva kuratidzwa kuti rakanga riri rechokwadi.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Mharidzo yaEria munhoroondo yeMillerite yakaiswa mukati mechimiro chenguva yechiporofita. Mharidzo yaEria musi wa11 Gunyana 2001 yakaiswa mukati mechimiro chekudzokororwa kwenhoroondo. 11 Gunyana 2001 yakadzokorora nhoroondo ya11 Nyamavhuvhu 1840, nokuti mazuva ose ari maviri anomirira kuzadzikiswa kwechiporofita chine chokuita neIslamu, uye ose ari maviri anoratidza kuburuka kwengirozi, iyo Sister White akati “haasi mumwe munhuwo zvake kunze kwaJesu Kristu.” Kunyange Sister White asingambotaure kuti ngirozi yaZvakazarurwa gumi nesere “yakanga isiri mumwe munhuwo zvake kunze kwaJesu Kristu” sezvaanoita pamusoro pengirozi yaZvakazarurwa gumi, ngirozi yaZvakazarurwa gumi nesere inovhenekera nyika nokubwinya “kwayo,” uye Magwaro matsvene akajeka kuti ndiko kubwinya kwaJesu Kristu kunovhenekera nyika.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

እቲ ኣብ መጀመርታ ፈተና ናይ ፕሮቴስታንታት ዘምጽአ መሳርሒ ፍርዲ፡ እቲ ብኤልያስ ዝተወከለ ናይ ሚለራውያን ንቅናቐ እዩ። እቲ ኣብ መወዳእታ ፈተና ናይ ሰባት መዓልቲ ሻብዓይ ኣድቨንቲዝም ዘምጽእ መሳርሒ ፍርዲ ድማ፡ እቲ ብእቶም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕ ዝተወከለ ንቅናቐ ኤልያስ እዩ። ምልክት ኤልያስ ካብ ሓደ ንላዕሊ ትርጉም ኣለዎ፣ እንተኾነ ንሱ ሚለርን ንቅናቐ ሚለራውያንን እኳ ይወክል፣ እቶም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕ እውን ይወክል እዩ።

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “मोशे, रूपान्तरणको पर्वतमा, ख्रीष्टको पाप र मृत्यु माथिको विजयका साक्षी थिए। उनले तिनीहरूको प्रतिनिधित्व गरे जो धर्मीहरूको पुनरुत्थानमा चिहानबाट बाहिर आउनेछन्। एलियाह, जो मृत्यु नदेखीकन स्वर्गमा लगिएका थिए, तिनीहरूको प्रतिनिधित्व गर्थे जो ख्रीष्टको दोस्रो आगमनमा पृथ्वीमा जीवित रहनेछन्, र जो ‘एकै क्षणमा, आँखा झिम्क्याउँदा, अन्तिम तुरहीमा’ ‘परिवर्तित’ हुनेछन्; जब ‘यो नश्वरले अमरतामा परिधान गर्नुपर्छ,’ र ‘यो विनाशीले अविनाशितामा परिधान गर्नुपर्छ।’ 1 Corinthians 15:51-53. येशू स्वर्गको ज्योतिले आवृत हुनुहुन्थ्यो, जसरी उहाँ ‘पापविना उद्धारका लागि दोस्रो पटक’ प्रकट हुँदा देखिनुहुनेछ। किनकि उहाँ ‘आफ्ना पिताको महिमामा पवित्र स्वर्गदूतहरूसहित’ आउनुहुनेछ। Hebrews 9:28; Mark 8:38. मुक्तिदाताले चेलाहरूलाई दिनुभएको प्रतिज्ञा अब पूरा भएको थियो। पर्वतमा भविष्यको महिमाको राज्य सानो रूपमै प्रस्तुत गरिएको थियो,—ख्रीष्ट राजा, मोशे पुनरुत्थित पवित्रजनका प्रतिनिधि, र एलियाह रूपान्तरित भएकाहरूका।” The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Vanhu vesungano vanopfuudzwa ndivo vazhinji, vari gumi vachienzaniswa nevaviri. Vazhinji vanodanwa, asi vashoma vanosarudzwa. Kukundikana kwemuedzo wegumi kwakabva pakuti mushumo wakaipa here, kana mushumo wakanaka weNyika yeChipikirwa, wakarambwa kana kugamuchirwa. Naizvozvo, nhoroondo inoratidzwa pano inoratidza kuti kukunda kana kukundwa munhoroondo inofambira mberi yokuedzwa kunotsamira pakusarudza pakati penzira mbiri dzokunzwisisa dzinodudzira mashoko mamwe chete.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Vapepelele kumi na wawili wote waliiona Nchi ya Ahadi, lakini yalitolewa hitimisho mawili tofauti kuhusu kile ambacho Nchi ya Ahadi iliwakilisha. Taarifa moja ilisukumwa na hofu ya kibinadamu, nayo nyingine na imani. Moja ilidhihirisha shauku ya kuukataa uongozi wa Mungu na kurudi katika utumwa wa Misri, nayo taarifa nyingine ilidhihirisha shauku ya kuutumainia uongozi wa Mungu na kusonga mbele kuingia katika Nchi ya Ahadi.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Muutsi wa vaMillerite, vazhinjiwo vakasarudza kudzokera kuusungwa hweBhabhironi nokuita vanasikana varo, uye izvi ndizvo zvakaratidza chisarudzo chavo chokuramba shoko rouporofita rwengirozi yokutanga. VaMillerite vakatendeka vakasarudza kutevera shoko rouporofita rwengirozi yokutanga, kunyange mushure mokunge maita sekunge pakanga pane kukundikana pakuora mwoyo kokutanga muchirimo cha1844. Nhoroondo yaNumeri inoburitsa “mishumo” miviri yakasiyana yevasori gumi navaviri, inomirira ongororo mbiri dzakasiyana dzeshoko rimwe chetero rouporofita. Muna 1863, Adventism yeRaodhikia haina kugamuchira shoko rouporofita; yakaramba shoko rouporofita rakanga ratovambwa kare. Muna 1863, Adventism yeRaodhikia yakadzokera uye ikagamuchira nzira yebhaibheri yokududzira yaipikisa William Miller muhushumiri hwake hwose. Avo vakaramba shoko rouporofita uye vakashuva kudzokera kuusungwa vakafananidzirwa nevapanduki veNumeri 14, avo pakupedzisira vakafira murenje.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Nomoro ya khumi, loko etaliwá lokola elembo, ndenge ezali mpo na bilembo nyonso, ezalaka na ndimbola koleka moko. Ndímbola na yango ya elembo esengeli kososolama na kati ya mokapo to eteni oyo ezali kati na yango. “Khumi” lokola elembo ekoki komonisa minyoko. Ekoki komonisa komekama. Ekoki komonisa lisangá ya mbala zomi ya bakonzi ya Mpoto, mabota ya nɔrdi ya Yisraele mpe Bikólo Bya Lisangá ya Mokili Mobimba. Na lingomba ya Simirna bato ya Nzambe basengelaki kozala na monyoko mikolo zomi.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Usatya chinhu chimwe nechimwe chauchatambudzika nacho; tarira, dhiabhorosi uchaisa vamwe venyu mutirongo, kuti muedzwe; uye muchava nenhamo kwamazuva gumi; iva wakatendeka kusvikira parufu, uye ndichakupa korona youpenyu. Zvakazarurwa 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Vanyori venhoroondo vanonongedzera kukutambudzwa kwakaitwa naDhioikirisheni munhoroondo yeSmirna, nokuti ndiko kwakanga kuri kutambudzwa kwakanyanya zvikuru munhoroondo yeSmirna, uye kwakagara makore gumi. Vamwe vanyori venhoroondo vanocherechedza kutambudzwa gumi kwakasiyana-siyana munhoroondo yeSmirna. Chero zvazvingava, kwakaitwa neRoma yoUmambo, iyo muna Danieri 7 inomiririrwa nenyanga gumi. Madzimambo iwayo gumi ndiwo madzimambo, akafananidzirwa naAhabhu, akaita upombwe nehupapa, uye akava chishandiso chokutambudza chakashandiswa nehupapa kuti chiite kuuraya kukuru munguva yeNguva dzeRima. “Gumi” rinomirira simba rehurumende rinoita kutambudza nokuda kwaJezebheri. Muna Danieri chitsauko 1, “gumi” rinofananidzira nguva yokuidzwa.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Ndinokumbira henyu, edzai varanda venyu mazuva gumi; ngatipiwewo zviyo zvekudya nemvura yokunwa. Ipapo zviso zvedu ngazviongororwe pamberi penyu, pamwe chete nezviso zvavana vanodya mugove wezvokudya zvamambo; zvino sezvamuchaona, itirai varanda venyu saizvozvo. Naizvozvo akabvuma kwavari pachinhu ichi, akavaedza mazuva gumi. Zvino pakupera kwamazuva gumi zviso zvavo zvakaonekwa zvakanaka uye zvakakora panyama kupfuura vana vose vaidya mugove wezvokudya zvamambo. Danieri 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Muna Numeri gumi naune, Israeri yekare yakanga yatsamwisa Mwari kagumi, zvichimirira miedzo gumi yakaitika mukati menguva yakati.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Asi chokwadi sezvandinorarama, nyika yose ichazadzwa nokubwinya kwaJehovha. Nokuti vanhu vose avo vakaona kubwinya kwangu, nezvishamiso zvangu, zvandakaita muIjipiti nomurenje, vakandiedza zvino kagumi, uye havana kuteerera inzwi rangu. Numeri 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Ha u ka batlisisa marang-rang bakeng sa kutloisiso ea hore bofetoheli bofe ka ho khetheha bo emela bofetoheli bo robong, kapa liteko tse robong tse hlōlehileng ho tloha topollong Leoatleng le Lefubelu ho fihlela tekong ea leshome, u tla fumana liphetoho tse seng kae mabapi le hore na ke ho hlōleha hofe ha Iseraele ea boholo-holo ho lokelang ho tšoauoa e le e ’ngoe ea liteko tseo tse leshome. Ke tiisa hore topollo ea Leoatle le Lefubelu, e khethiloeng ka ho toba e le e lumellanang le la 22 Mphalane, 1844, ke qalo ea liteko tse leshome, ’me ka hona ke moo ho lokelang ho qaloa ho baloa liteko tse ileng tsa hlaha ho tloha ka 1844 ho isa ho 1863. Ho ne ho bile le tšebetso e tsoelang pele ea ho lekoa e qalileng ka 1798, ha buka ea Daniele e ne e tlositsoe tiiso, ’me tšebetso eo e akaretsa histori ea melaetsa ea lengeloi la pele le la bobeli e ileng ea phetheloa ha lengeloi la boraro le fihla ka la 22 Mphalane, 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “Ndziŋa wa Minneapolis Xikwembu xi nyikele vanhu va xona maribye ya nkoka ya ntiyiso hi matshamelo lamantshwa. Ku vonakala loku ku humaka etilweni van’wana va ku arile hi nkani hinkwayo leyi Vayuda va yi kombiseke eku arini ka Kreste, naswona ku ve ni ku vulavula lokukulu malunghana ni ku yima hi timarka ta khale. Kambe a ku ri na vumbhoni bya leswaku a va swi tivi leswaku timarka ta khale a ku ri yini. A ku ri na vumbhoni naswona a ku ri ni ku anakanya loku humaka eRitweni loku a ku tiyisekisa ripfalo; kambe miehleketo ya vanhu a yi tiyisiwile, yi pfariwile leswaku ku vonakala ku nga ngheni, hikuva a va bohile ku tiboha leswaku a ku ri xihoxo lexi nga ni khombo lexi susaka “timarka ta khale,” kasi a swi nga susi ni xikhon’wana xin’we xa timarka ta khale, kambe a va ri ni miehleketo leyi soholotiweke malunghana ni leswi a swi vumba timarka ta khale.

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “Ukudlula kwesikhathi ngo-1844 kwakuyisikhathi sezehlakalo ezinkulu, esavulela amehlo ethu amangazayo ukuhlanzwa kwendlu engcwele okwakwenzeka ezulwini, futhi sinesihlobo esiqondile nabantu bakaNkulunkulu emhlabeni, [futhi] imiyalezo yengelosi yokuqala neyesibili kanye nowesithathu, yembula ibhanela elalilotshwe kulo, ‘Imiyalo kaNkulunkulu nokukholwa kukaJesu.’ Olunye lwezimpawu eziyizisekelo ngaphansi kwalo myalezo kwakuyithempeli likaNkulunkulu, elabonwa ngabantu Bakhe abathanda iqiniso ezulwini, kanye nomphongolo oqukethe umthetho kaNkulunkulu. Ukukhanya kweSabatha lomyalo wesine kwakhanyisa imisebe yako enamandla endleleni yezoni zomthetho kaNkulunkulu. Ukungafi kwababi kuyisibonakaliso esidala esiyisisekelo. Angikhumbuli lutho olunye olungangena ngaphansi kwesihloko sezimpawu ezindala eziyizisekelo. Konke lokhu ukukhala ngokuguqula izimpawu ezindala eziyizisekelo kuyinto ecabangwayo nje.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

ថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ទេវតាទីបីបានមកដល់ ដោយមានសារមួយនៅក្នុងដៃរបស់គាត់។

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Sezvo ushumiri hwaJesu hwakapera munzvimbo tsvene, uye Akapinda munzvimbo tsvenetsvene, akamira pamberi peareka raiva nemurayiro waMwari, Akatuma imwe ngirozi ine simba ine shoko rechitatu kunyika. Gwaro rakaiswa muruoko rwengirozi iyi, uye sezvayakaburukira panyika nesimba noumambo, yakaparidza yambiro inotyisa, ine kutyisidzira kunotyisa zvikuru kwakambotakurwa kuuya kumunhu.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

Mnamo Oktoba 22, 1844, malaika alishuka akiwa na hati mkononi mwake ambayo watu wa Mungu walipaswa kula. Mafundisho ya “alama za msingi” yanayotambuliwa hapo yalipaswa aidha kuliwa na kukubaliwa au kukataliwa na kutoliwa. Malaika wa tatu alipofika akiwa na hati mkononi mwake, ujumbe uliokuwa ndani ya hati hiyo uliwakilisha kweli sita za kupima. Majaribu hayo sita yalitambuliwa kuwa ni “kupita kwa wakati,” kukiwakilisha unabii wa miaka elfu mbili na mia tatu; hukumu, iliyowakilishwa kama “kutakaswa kwa patakatifu”; jumbe za malaika watatu; “sheria ya Mungu”; “Sabato”; na hali ya wafu kama ilivyowakilishwa katika “kutokufa kwa nafsi kutokuwapo.”

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Zvinhu zvitanhatu izvozvo zvechokwadi zvakabatana, asi chimwe nechimwe chazvo chakaonekwa sechiratidzo chemuganhu. Vamwe vangasada kuisa kufamba kwenguva murondedzero iyi, asi zviri pachena kuti vazhinji vakaramba chokwadi chokuti 22 Gumiguru 1844 kwaiva kuzadzika kwechiporofita kwechokwadi. Vakakundikana pamuedzo iwoyo, izvo zvechokwadi zvakavatadzisa kusangana nemiedzo yakatevera. Maitiro aMwari ekuedza akaiswa pachena kakawanda senzira inofambira mberi inoda kukunda pamuedzo waunotanga kupiwa, usati wagona kubatanidzwa nemuedzo unotevera.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “Patakwatanga tatanga kuparidzira chiedza pamusoro penyaya yeSabata, takanga tisina pfungwa yakanyatsotsanangurwa pamusoro peshoko remutumwa wechitatu raZvakazarurwa 14:9–12. Mutoro weuchapupu hwedu patakauya pamberi pevanhu wakanga uri wokuti kufamba kukuru kwekuuya kwechipiri kwaibva kuna Mwari, kuti mashoko okutangira nowechipiri akanga aenda mberi, uye kuti wechitatu waifanira kupiwa. Takaona kuti shoko rechitatu raipera namashoko anoti: ‘Pano ndipo pane kutsungirira kwevatsvene: pano ndipo pane vanochengeta mirairo yaMwari, nokutenda kwaJesu.’ Uye takaonawo zvakajeka sezvatinozviona zvino kuti mashoko iwayo ouprofita aireva kuvandudzwa kweSabata; asi kana zviri zvokuti kunamata chikara kunotaurwa mushoko kwanga kuri chii, kana kuti mufananidzo nechiratidzo chechikara zvaiva zvipi, takanga tisina maonero akanyatsotsanangurwa pamusoro pazvo.”

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “Mulungu mwa Mzimu Wake Woyera analola kuwala kuwalire pa atumiki Ake, ndipo nkhaniyo inatseguka pang’onopang’ono ku malingaliro awo. Zinaphatikiza kuphunzira kwambiri ndi chisamaliro chodzaza ndi nkhaŵa kuti afufuze bwino, ulalo ndi ulalo. Mwa chisamaliro, nkhaŵa, ndi ntchito yosalekeza, ntchitoyi yapita patsogolo, kufikira choonadi chachikulu cha uthenga wathu—chinthu chomveka bwino, cholumikizana, changwiro chonse—chaperekedwa kwa dziko.”

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> “Ndzi vulavurile khale hi ku tivanana ka mina na Nkulu Bates. Ndzi n’wi kumile a ri Mukriste wa ntiyiso, wanuna wa xichavo ni wa vunene. U ndzi khomile hi musa lowukulu onge hiloko a ndzi ri n’wana wakwe hi xiviri. Siku ro sungula leri a ndzi tweke ndzi vulavula ha rona, u kombise ku tsakela lokukulu. Endzhaku ka loko ndzi tshikile ku vulavula, a pfuka a ku: ‘Ndzi Tomasi la nga ni ku kanakana. A ndzi pfumeli eka swivono. Kambe loko a ndzi ta kota ku pfumela leswaku vumbhoni lebyi makwerhu wa xisati a byi runguleke vusiku lebyi hakunene a ku ri rito ra Xikwembu eka hina, a ndzi ta va munhu la tsakeke ngopfu emisaveni. Mbilu ya mina yi khumbeke swinene. Ndza pfumela leswaku loyi a vulavulaka wa tshembeka, kambe a ndzi swi koti ku hlamusela hilaha a kombisiweke swilo leswi hlamarisaka leswi a hi byeleke swona.’”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “පෙරෙසඳ මාගේ විවාහයෙන් මාස කිහිපයකට පසු, මාගේ ස්වාමිපුරුෂයා සමඟ, මේන් ප්‍රාන්තයේ ටොප්ෂම්හි පැවැති සම්මන්ත්‍රණයකට මා සහභාගි වුණෙමි; එහි ප්‍රජාචාර්ය බේට්ස්ද පැමිණ සිටියේය. ඒ කාලයේ ඔහු මාගේ දර්ශන දෙවියන්වහන්සේගෙන් වූවායැයි සම්පූර්ණයෙන් විශ්වාස කර නොසිටියේය. එම රැස්වීම මහත් ආත්මික උනන්දුවක කාලයක් විය. දෙවියන්වහන්සේගේ ආත්මය මා මත රැඳී සිටියේය; මා දෙවියන්වහන්සේගේ මහිමයේ දර්ශනයකින් ආවරණය කරනු ලැබූවෙමි, සහ පළමු වරට වෙනත් ග්‍රහලෝක පිළිබඳ දර්ශනයක් ලැබුවෙමි. මා දර්ශනයෙන් පිටතට පැමිණි පසු, මා දුටු දේ පැවසුවෙමි. එවිට ප්‍රජාචාර්ය බී. මාගෙන් අහුවේ, මා තාරකා විද්‍යාව අධ්‍යයනය කර තිබුණේදැයි කියාය. මා ඔහුට කීවේ, තාරකා විද්‍යාවක් පරීක්ෂා කර බැලූ බවට කිසිදු මතකයක් මට නොමැති බවය. ඔහු මෙසේ පැවසීය: ‘මෙය ස්වාමීන්වහන්සේගෙන්ය.’ ඊට පෙර මා ඔහු මෙතරම් නිදහස්ව හා ප්‍රීතිමත්ව සිටිනු කිසිදා දැක නොතිබුණෙමි. ඔහුගේ මුහුණ ස්වර්ගයේ ආලෝකයෙන් බැබළුණේය, සහ ඔහු බලයෙන් සභාවට අනුශාසනා කළේය.” Testimonies, volume 1, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Hakika, majaribio haya yote ya mafundisho yameunganishwa, lakini pia ni majaribio yanayoweza kutenganishwa, nayo yalifunuliwa hatua kwa hatua kwa watumishi wa Mungu. Kuna makanisa mengi yanayoshika Sabato ya siku ya saba, lakini yanakataa ujumbe wa malaika watatu. Yanakataa ukweli kwamba hukumu ilianza Oktoba 22, 1844, lakini bado yanashika Sabato. Majaribio haya ya mafundisho yameunganishwa, lakini yanawakilisha majaribio sita maalumu.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Sezvakaratidzwa naJoseph Bates, mukuru wengarava ainyatsoziva zvenyeredzi, akagamuchira Mweya Wechiporofita, waakanga amboramba. Muna Zvita 1844, Ellen White akagamuchira chiratidzo chake chokutanga, uye muedzo wechinomwe wakasvika mubato.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> “Bhayibheli kufanele libe ngumeluleki wakho. Lifunde kanye nobufakazi uNkulunkulu abunikezile; ngokuba abuphikisani neze neZwi lakhe. Uma uBufakazi bungakhulumi ngokweZwi likaNkulunkulu, balahleni. UKristu noBheliyali abakwazi ukuhlanganiswa.” Selected Messages, book 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Muda mfupi baada ya msiba mkubwa wa matarajio yaliyovunjika, Dada White aliunga mkono makala iliyomtambulisha Kristo kuwa alihama kutoka Patakatifu pa Kwanza na kuingia Patakatifu pa Patakatifu tarehe 22 Oktoba, 1844. Alikipendekeza chapisho hicho kwa “kila mtakatifu.”

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “Ndzi pfumela leswaku Vukwetsimelo, lebyi faneleke ku basisiwa emakumu ka masiku ya 2300, i Tempele ra Yerusalema Leriswa, leri Kreste a nga mudyondzisi wa rona. Hosi yi ndzi kombisile hi xivono, ku tlula lembe rin’we leri hundzeke, leswaku Makwerhu Crosier a a ri ni ku vonakala ka ntiyiso, malunghana ni ku basisiwa ka Vukwetsimelo, ni swin’wana; naswona leswaku a ku ri ku rhandza ka yona leswaku Makwerhu C. a tsala hi ku helela mavonelo lawa a hi nyikeke wona eka Day-Star, Extra, February 7, 1846. Ndzi titwa ndzi nyikiwile matimba hi ku helela hi Hosi, ku bumabumela Extra yoleyo eka muhlawuriwa un’wana ni un’wana.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Kutsigira kwake kwaiva pakutsanangura kwa Crosier kufamba kwaKristu kuenda kuNzvimbo Tsvenetsvene Kwazvo, asi nyaya yacho yakanga iine dzidziso dzinoverengeka dzakakanganisa, kusanganisira dzidziso yechiPurotesitendi chakatsauka yokuti “zvezuva nezuva” zviri mubhuku raDanieri zvaimirira hushumiri hwaKristu. Naizvozvo akanyora tsananguro yokujekesa, yakatanga kubudiswa muna 1850 uye yakazozobatanidzwa mubhuku rinonzi Early Writings. Ipapo akataura kuti “avo vakaparidza kuchema kweawa yokutongwa vaiva nemaonero akarurama pamusoro pe‘zvezuva nezuva.’”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Ndotarira pamusoro pe‘zvezuva nezuva’ (Danieri 8:12) ndikabva ndaona kuti shoko rokuti ‘chibayiro’ rakaiswa nokuchenjera kwavanhu, uye harisi remumagwaro acho; uye kuti Ishe vakapa kunzwisisa kwakakarurama kwazvo kuna avo vakaparidza kuchema kweawa yokutongwa. Pakanga paine kubatana, gore ra1844 risati rasvika, vanenge vose vakanga vakabatana pakunzwisisa kwakarurama kwe‘zvezuva nezuva’; asi mukuvhiringidzika kwakatevera kubva muna 1844, dzimwe pfungwa dzakagamuchirwa, uye rima pamwe nokuvhiringidzika zvakatevera.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Nkhani ya “cha kwaŵi na kwaŵi” m’buku la Danieli inakhala chizindikiro cha kubwerera kwa Chiadventisti ku njira yophunzitsira ya Chiprotestanti chopanduka kumayambiriro kwa zaka za m’ma khumi ndi awiri za zana la makumi awiri, ndipo lero kumvetsa kolondola kwa a Millerite pa “cha kwaŵi na kwaŵi” kwakanidwa ndi akatswiri a zaumulungu a Chiadventisti. Kukanidwa kumeneko kwachitika ngakhale kuti Sister White anafotokoza momveka bwino kuti a Millerite anali olondola pozindikiritsa “cha kwaŵi na kwaŵi” monga mphamvu ya Satana ya chikunja. Anakana choonadi cha “cha kwaŵi na kwaŵi” osati kokha motsutsana ndi kuvomereza kwake kouziridwa kuti kumvetsa kwa a Millerite kunali kolondola, koma komanso motsutsana mwachindunji ndi kunena kwake momveka bwino kuti chiphunzitso chabodza chimene chimaphunzitsa kuti “cha kwaŵi na kwaŵi” chikuimira utumiki wa Khristu wa m’kachisi chinaperekedwa ndi “angelo amene anathamangitsidwa kumwamba!”

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Kwa hiyo alikuwako Ndugu Daniells, ambaye adui alikuwa akiitenda kazi akili yake; na akili yako na akili ya Mzee Prescott zilikuwa zikitendewa kazi na malaika wale waliofukuzwa kutoka mbinguni.” Manuscript Releases, volume 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Kukanira kwake kwakadzama izvo zvino shandiswa neAdventism seimwe ye“ndiro dzengano” dzayo kwakanga kwakasimba zvikuru, nokuti Daniells naPrescott vakatora chiratidzo chesimba raSatani (hupagani) vakachiisa kuna Kristu—kushumira Kwake musanctuary. Izvi zvinoita miedzo yedzidziso misere.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Wakapfumbamwe pakuyeswa m’nkhani imene inatsogolera ku 1863 ndiko kupanga gome lachiwiri la Habakuki mu 1850. Gome la apainiya la 1843 linapangidwa mu 1842, ndipo limatchedwa lokha gome la 1843 chifukwa linalosera kubweranso kwa Khristu mu 1843. Lamulo lakuti apange gome lachiwiri la Habakuki linapatsidwa kwa Mlongo White mu 1850. Kupangidwa kwa magome awiri a Habakuki kumalumikiza mbiri ya mngelo woyamba ndi wachiwiri ku mbiri ya mngelo wachitatu. Mu buku la mbiri ya moyo wake ndi ntchito yake lolembedwa ndi mdzukulu wake, iye amapereka mwachidule zochitika zimene zinatsogolera ku kupanga gome la 1850. Iye amachita zimenezi posankha ndemanga zoyenerera za Mlongo White, ndipo amawonjezera ndemanga yake mu kufotokozera mwachiduleko.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “Patakadzokera kuna Hama Nichols, Ishe vakandipa chiratidzo vakandiratidza kuti chokwadi chinofanira kujekeswa pamatafura, uye izvi zvaizokonzera vazhinji kusarudzira chokwadi neshoko remutumwa wechitatu, apo iwo maviri okutanga ainge aitwa kuti anyatsojeka pamatafura.—Tsamba 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “M’chionetsero ichi anaonetsedwanso chimene chikanamupatsa James White kulimba mtima kuti apitirize kufalitsa:”

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> “Ndzi tlhela ndzi vona leswaku a swi ri swa nkoka ku fana ni leswi swi laviwaka leswaku phepha leri ri kandziyisiwa, ku fana ni leswi swi laviwaka leswaku varhumiwa va famba; hikuva varhumiwa va lava phepha leri va famba na rona, leri nga ni ntiyiso wa nkarhi wa sweswi, leswaku va wu nyika emavokweni ya lava va twaka; kutani ntiyiso a wu nga ha nyamalali emiehleketweni. Naswona phepha leri a ri ta ya laha varhumiwa va nga ta ka va nga swi koti ku ya kona.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “नयाँ चार्टमा काम तुरुन्तै सुरु गरियो, र जेम्सले अर्को महिनामा प्रकाशित गरेको Present Truth को अंकमा यसबारे भाइहरूलाई जानकारी दिने अवसर दिइयो:”

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Chati. Chati ya mfuatano wa nyakati ya maono ya Danieli na Yohana, iliyokokotolewa ili kufafanua kwa uwazi ukweli wa sasa, sasa inachapishwa kwa njia ya lithografia chini ya uangalizi wa Ndugu Otis Nichols, wa Dorchester, Massachusetts. Wale wanaofundisha ukweli wa sasa watasaidiwa sana nayo. Taarifa zaidi kuhusu chati hiyo itatolewa baadaye.—Present Truth, Novemba, 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> “Pakazosvika kupera kwaNdira, 1851, chati yakanga yagadzirira uye yakashambadzwa nemutengo we$2. James White akafadzwa zvikuru nayo uye akaipa pachena ku‘avo vakadanwa naMwari kuti vape shoko rengirozi yechitatu’ (Review and Herald, January, 1851). Zvimwe zvipo zvemoyo murefu zvakanga zvabatsira kusangana nemutengo wokubudiswa kwayo.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Akataura nezvechati ya1843, Hanzvadzi White akanyora kuti yakanga yarayirwa naMwari.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> “Ambuye anandionetsa kuti tchati cha 1843 chinatsogoleredwa ndi dzanja lake, ndiponso kuti palibe gawo lake loyenera kusinthidwa; kuti manambalawo anali monga momwe iye ankafunira. Kuti dzanja lake linali pa icho ndipo linabisa cholakwa m’manambala ena, kotero kuti panalibe amene akanatha kuchiona, kufikira pamene dzanja lake linachotsedwa.” Review and Herald, November 1, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Paakanyora chiedza chakabatanidzwa nemurayiro wokubudisa imwe chati muna 1850, akapa chisimbiso chimwe chetecho choumwari pamusoro pechati ya1850 sezvakanga zvapiwa pamusoro pechati ya1843, panguva imwe chete achiratidzawo kuti dzimwe chati dzaigadzirwa panguva iyoyo dzakanga dzisingagamuchirwi naShe. Murayiro wokubudisa chati itsva wakabatanidzwa nomurayiro wokudhinda bhuku idzva.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> “Ndzi vone leswaku ntirho wo endla tichati a wu hoxile hinkwawo. Wu sungule hi Makwerhu Rhodes kutani wu landzeleriwa hi Makwerhu Case. Ku tirhisiwile mali eku endleni ka tichati ni le ku vumbekeni ka swifaniso leswi nga tlhontlha, leswi nyenyetsaka, leswaku swi yimela tintsumi na Yesu la vangamaka. Swilo swo tano ndzi swi vonile leswaku a swi n’wi tsakisi Xikwembu. Ndzi vone leswaku Xikwembu a xi ri eku kandziyisweni ka chati hi Makwerhu Nichols. Ndzi vone leswaku eka Bibele a ku ri ni vuprofeta bya chati leyi, naswona loko chati leyi yi endleriwe vanhu va Xikwembu, loko yi ringanela un’we yi ringanela ni un’wana, naswona loko un’we a a lava chati leyintshwa leyi pendiweke hi xikalo lexikulu, hinkwavo va yi lava hi mpimo wolowo.”

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> “Ndzi vone leswaku eka Makwavo Case a ku ri ni mianakanyo yo ka yi nga tshami, yo vilela, yo ka yi nga enerisiwi, naswona yo nga khensiki leyi a yi navela chati yin’wana. Ndzi vone leswaku tichati leti pendiweke a ti ri ni vuyelo byo biha ehenhla ka nhlengeletano. Swi tisile moya wo vevuka, wo fana ni makume, wa ku hlekula exikarhi ka nhlengeletano.”

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> Ndzi vone leswaku matshati lama lerisiweke hi Xikwembu ma khomile mianakanyo hi ndlela leyinene, hambi ku nga ri na nhlamuselo. Ku ni nchumu wo vonakala, wo saseka, ni wa le tilweni eka ku kombisa ka tintsumi ematshatini. Mianakanyo yi kongomisiwa eka Xikwembu ni le tilweni hi ndlela leyi nga vonakiki ku olova. Kambe matshati man’wana lama endliweke ma nyenyetsa mianakanyo, ma tlhela ma endla leswaku mianakanyo yi tshama swinene emisaveni ku tlula le tilweni. Swifaniso leswi yimelaka tintsumi swi fana ngopfu ni mimoya yo biha ku tlula swivumbiwa swa le tilweni. Ndzi vone leswaku matshati lawa ma hete masiku ni mavhiki ma ri karhi ma khome mianakanyo ya Makwerhu Case, loko a fanele a ri karhi a lava vutlhari bya le tilweni eka Xikwembu, naswona a fanele a ri karhi a kula etintswalweni ta Moya ni le vutivini bya ntiyiso.

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> “Ndzi vone leswaku loko mali leyi nga onhiwa hi ku humesa tichati a yi tirhisiwile eku humeseni ntiyiso hi ku tlhela wu vekiwa erivaleni emahlweni ka vamakwerhu hi ku kandziyisa timhaka letitsongo ta dyondzo, ni swin’wana, a swi ta va swi endlile leswinene swinene ni ku ponisa mimoya. Ndzi vone leswaku ntirho wa ku endla tichati wu hangalakile ku fana ni ku hisa ka miri.” Manuscript Releases, nomboro 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Iye pachena anoti, “Mwari vakanga vari mukuburitswa kwechati [ya1850] naHama Nichols,” uye kuti maiva “nechiporofita [Habhakuki 2] chechati iyi muBhaibheri.” Vakataurawo kuti “machati” [muzvizhinji; 1843 na1850] “akarairwa naMwari akabata pfungwa zvakanaka, kunyange pasina tsananguro.” Habhakuki 2 yakaraira vaMillerite kuti vaite chiratidzo chinyatsobuda pachena pamatafura, (muzvizhinji), kuti uyo anoverenga machati maviri akwanise kumhanya achienda nokudzoka muShoko raMwari. Machati oumwari akanga asingadi kuwedzerwa tsananguro, sezvakanga zvakaita nechati yenhema yaUriah Smith ya1863.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> พระยาห์เวห์ตรัสตอบข้าพเจ้าว่า “จงเขียนนิมิตนั้นไว้ และทำให้ชัดเจนบนแผ่นจารึก เพื่อให้ผู้ที่อ่านจะได้วิ่งไป” ฮาบากุก 2:2

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Chiyeso chakhumi ni chisumiko cha nkhani iyi. Pa mayeso khumi amene Mose akutchula mu Numeri chaputala 14, akatswiri a Chiheberi ndi aphunzitsi ena azaumulungu amapereka malingaliro osiyanasiyana a zongoganizira pa zochitika zimene, m’mbiri kuyambira pa chipulumutso cha pa Nyanja Yofiira mpaka pa kupanduka kwa azondi khumiwo, zingakhale zikuyimiridwa. Kupanduka kwa m’mbiri imeneyo kumapereka mitundu ingapo yosankhirapo, koma n’zoona kuti chiyeso chakhumi chimasonyeza chiyambi cha zaka makumi anayi za imfa yochepa ndi yochepa m’chipululu kufikira opanduka onse amene anali a msinkhu wa kuyankha mlandu atamwalira.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Saizvozvowo, vamwe vangaramba pamusoro pokusarudza kwangu miedzo iyi gumi yedzidziso, nokuti panogona kuva nezvimwe zvakasiyana zvinoita sezviri nani kupfuura zvandiri pano kuisa pachena. Zvakadaro, muedzo wegumi nowokupedzisira wakajeka sezvakanga kwakajeka kupanduka kwevasori gumi. Kwakanga kuri kurambwa kwenguva nomwe dzaRevhitiko 26. Kune humbowo hwakawanda hwouprofita hunotsigira kuzivikanwa uku.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Mu xihlokweni lexi landzelaka hi ta sungula ku kombisa timbhoni teto ta vuprofeta leti tiyisekisaka ku voniwa ka leswaku minkarhi ya nkombo ya Levhitika 26 i ku hluleka ka vukhume ni ko hetelela ka Vudventista bya Lawodikiya.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Musimba wa Xikwembu loko wu nyika vumbhoni bya leswi nga ntiyiso, ntiyiso wolowo wu fanele ku yima hilaha ku nga heriki tanihi ntiyiso. A ku fanelanga ku amukeriwa miehleketo ya le ndzhaku leyi kanetanaka ni ku vonakala loku Xikwembu xi nyikeleke. Vanhu va ta humelela va ri ni tinhlamuselo ta Matsalwa leti eka vona ti nga ntiyiso, kambe leti nga riki ntiyiso. Ntiyiso wa nkarhi lowu, Xikwembu xi hi nyikile wona tanihi masungulo ya ripfumelo ra hina. Yena hi yexe u hi dyondzisile leswi nga ntiyiso. Ku ta humelela un’wana, kutani ku tlhela ku humelela un’wana, va ri ni ku vonakala lokuntshwa loku kanetanaka ni ku vonakala loku Xikwembu xi nyikeke ehansi ka ku kombisa ka Moya wa xona lowo Kwetsima.”

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Nga husi lava va ha hanya lava lava lava va hundzuke hi ntokoto lowu kumiweke eku simekeni ka ntiyiso lowu. Xikwembu hi tintswalo ta xona xi hlayisile vutomi bya vona leswaku va tlhela va tlhela va vula, ku fikela emakumu ka vutomi bya vona, ntokoto lowu va hundzeke eka wona, hilaha muapostola Yohane na yena a endleke hakona ku fikela emakumu ka vutomi bya yena. Naswona lava rhwaleke mfungho lava weke eku feni, va fanele ku vulavula hi ku tlhela ku kandziyisiwa ka leswi va swi tsaleke. Ndzi lerisiwe leswaku hi ndlela leyi marito ya vona ma ta twiwa. Va fanele ku nyika vumbhoni bya vona mayelana ni leswi vumbaka ntiyiso wa nkarhi lowu.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “Hatifaniri kugamuchira mashoko avanhu vanouya neshoko rinopikisa pfungwa dzakakosha dzokutenda kwedu. Vanounganidza pamwe chete uwandu hweMagwaro, vozviunganidza sezvibvumikiso zvakakomberedza dzidziso dzavanenge vatsinhira. Izvi zvakaitwa kakawanda, nguva nenguva, mukati memakore makumi mashanu apfuura. Uye kunyange hazvo Magwaro ari shoko raMwari, uye achifanira kuremekedzwa, mashandisirwo awo, kana kushandisa kwakadaro kukabvisa mbiru imwe kubva panheyo yakatsigirwa naMwari kwemakore aya makumi mashanu, kukanganisa kukuru. Uyo anoita kushandisa kwakadaro haazivi kuratidzwa kunoshamisa koMweya Mutsvene kwakapa simba nesimba rinobata kumashoko apfuura akasvika kuvanhu vaMwari.” Selected Messages, bhuku 1, 161.

Back to Articles