Article

# The Revelation of Jesus Christ - Number Seventeen

Ufunuo bwa Yesu Kristo - Nomoro ya Icumina na Cenda

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Kumutsa Mapfupa Akaoma: Kudana kuKuchena noKutenda muNguva yokuMirira

Author

Jeff Pippenger

Published

November 17, 2023

Formats

PDF
Word
Song MP3

The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Masvosve akaoma akarara akafa mumugwagwa, anonzwa “inzwi” rouyo ari kudanidzira murenje, anoita saizvozvo nokuti Munyaradzi auya, mukuzadziswa kwechipikirwa chaJesu chokumutuma. Mukusuwa kwokutanga kwavaMillerite, vaMillerite vakasvika pakunzwisisa kuti vakanga vari munguva yokunonoka yomuenzaniso wemhandara.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> “වාරගතවීම හේතුවෙන් බලාපොරොත්තු බිඳුණු අය, තමන් ප්‍රමාද කාලය තුළ සිටින බවත්, දර්ශනයේ ඉටුවීම ඉවසීමෙන් බලා සිටිය යුතු බවත් බයිබලයෙන් දුටුවෝය. 1843 දී තම ස්වාමීන්වහන්සේගේ පැමිණීම අපේක්ෂා කිරීමට ඔවුන්ව මෙහෙයවූ එම සාක්ෂියම, 1844 දීද ඔහුගේ පැමිණීම අපේක්ෂා කිරීමට ඔවුන්ව පෙළඹවීය.” Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Avo vakaimirirwa nevaMillerites vanodzokorora chiitiko chokutanga chokusuwa, uye pavanodaro, vanofanira kunzwisisa kuti naivowo vari munguva yokunonoka iri mumufananidzo wemhandara. Isimba roga roga reMunyaradzi rinovabvumira kuona chokwadi ichi. Kuziva ikoko, kunounzwa noMunyaradzi, kunomiririrwa nouprofita hwokutanga uhwo Ezekieri akarairwa kuparidza kumupata wamapfupa akaoma, akafa.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Akatizve zvakare, “Profita pamusoro pamapfupa aya, uti kwavari, Imi mapfupa akaoma, inzwai shoko raJehovha. Zvanzi naIshe Jehovha kumapfupa aya: Tarirai, ndichapinza mweya mamuri, uye muchararama. Ndichaisa tsinga pamuri, ndigomeresera nyama pamuri, ndokufukidzai neganda, ndigoisa mweya mamuri, uye muchararama; uye muchaziva kuti ndini Jehovha.” Naizvozvo ndakaprofita sezvandakanga ndarayirwa; zvino pakuprofita kwangu, pakava nenzwi, uye tarirai, pakava nokudengenyeka, mapfupa akaswedera pamwe chete, pfupa nerimwe richienda kupfupa raro. Zvino ndakati ndichitarisa, tarirai, tsinga nenyama zvakanga zvamera pamusoro pawo, uye ganda rakanga raafukidza pamusoro pawo; asi makanga musina mweya maari. Ezekieri 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“ඝෝෂාව” ශුද්ධාත්මයාණන්වහන්සේ නියෝජනය කරයි. එම අවස්ථාවේදී කන්‍යාවන් තමන් ප්‍රමාද කාලයේ සිටින බව හඳුනාගත යුතුය. තමන් ප්‍රමාද කාලයේ සිටින බව හඳුනාගන්නා විට අසමත්භාවයට පත් වූවන් කළ යුතු දේ පිළිබඳ ශුද්ධ ලියවිල්ලේ උපදෙස් බොහෝ ප්‍රමාණයෙන් ඇත. යෙරෙමියා උගන්වන්නේ ඔවුන් කිසිවිටෙකත් නැවත “උපහාසකරුවන්ගේ සභාව” වෙත හැරී නොයා යුතු බවය; ෆිලදෙල්ෆියාට දෙන ලද පණිවුඩයේදී එය සාතන්ගේ සිනගෝගය වේ. තවද ඔවුන් අගනා දේ නීච දේවලින් වෙන් කළ යුතුය. නීච දේවලට විරුද්ධව අගනා දේ යන්න ද්විත්ව අර්ථයක් දරයි.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Ndzi swi dyondzele hi ndzexe ku hambanisiwa loku ka vuprofeta malembe lama hundzeke, loko ndzi tirhisa norho wa William Miller. Ndzi hlamusele hi ndlela leyi nga lulama leswaku swibyelezelo a ku ri ntiyiso wa rito ra Xikwembu, naswona swibyelezelo swa mavunwa a ku ri tidyondzo leti onhakeke. Endzhaku ka sweswo, ndzi kombisiwile leswaku James White na yena a a endlile ku tirhisa norho wa William Miller, naswona eka ku tirhisiwa kakwe, u hlamuserile swibyelezelo tanihi vanhu va Xikwembu vo tshembeka, kutani swibyelezelo swa mavunwa a swi ri lava tivulaka va ri va ntiyiso hi mavunwa. Loko ndzi kambisisile leswi James White a a swi dyondzisile mayelana ni norho lowu, ndzi lemukile leswaku hina havambirhi a hi lulamile. Swibyelezelo swi nga yimela lava tshembekaka va Xikwembu, naswona swibyelezelo swa vuxisi, lava nga tshembekangiki, kambe swibyelezelo na swona swi nga yimela ntiyiso wa rito ra Xikwembu, kutani swibyelezelo swa vuxisi swi nga va tidyondzo ta mavunwa. James White u tirhise norho wa Miller eka matimu lawa James White a a hanya eka wona hi nkarhi wolowo, kambe mina ndzi tshinelele norho lowu tanihi matimu ya masiku ya makumu. Hambi ku ri tano, ku tirhisiwa loku ka timhaka timbirhi ku kombisa leswaku vanhu va hundzuka leswi va swi pfumelaka, naswona loko vo hlawula ku namarhela tidyondzo leti hoxeke, va ta kukuriwa va humesiwa hi fasitere hi wanuna wa burachi ya thyaka, swin’we ni tidyondzo leti va nga hlangana na tona. Hi swona leswi hi swi dyaka.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Nxa lava lava lava lava lavileleke leswaku va le nkarhini wo hlwela, hilaha Yeremiya a vulaka hakona, va fanele ku hambanisa leswi nga swa nkoka eka leswi hoxekeke.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Kwa njia gani watu walio katika vita dhidi ya serikali ya Mungu hupata hekima ambayo wakati mwingine huionyesha? Shetani mwenyewe alifunzwa katika nyua za mbinguni, naye anao ujuzi wa mema pamoja na wa mabaya. Huchanganya kilicho cha thamani na kilicho kichafu, na ndicho hiki kinachompa uwezo wa kudanganya. Lakini kwa sababu Shetani amejivika mavazi ya mng’ao wa mbinguni, je, tutampokea kama malaika wa nuru? Mjaribu anao mawakala wake, walioelimishwa kulingana na mbinu zake, wakitiwa hamasa na roho yake, na wanaofaa kwa kazi yake. Je, tushirikiane nao? Je, tupokee kazi za mawakala wake kuwa za lazima kwa ajili ya kupata elimu?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Lipfuma ni la maana ya kweli na kosa. Pia lina maana ya namna mbili za watu.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “‘කෙසේ නමුත් දෙවියන්වහන්සේගේ පදනම ස්ථිරව පිහිටා තිබේ; එයට මේ මුද්‍රාව ඇත: ස්වාමීන්වහන්සේ තමන්ට අයත් අය හඳුනන සේක. තවද, ක්‍රිස්තුස්වහන්සේගේ නාමය කියා පෙනී සිටින සෑම කෙනෙකුම අධර්මිෂ්ඨකමින් ඉවත් වේවා. එහෙත් මහත් ගෘහයක රන් හා රිදී භාජන පමණක් නොව, දැවයෙන් හා මැටියෙන් කළ භාජනද ඇත; සමහරක් ගෞරවයටත්, සමහරක් අගෞරවයටත් ය.’ ‘මහත් ගෘහය’ සභාව නියෝජනය කරයි. සභාව තුළ වටිනා දේවල් මෙන්ම නීච දේවල්ද සොයාගනු ලැබේ. මුහුදට හෙළන ලද දැල හොඳ මසුන්ද නරක මසුන්ද දෙකම එකතු කරයි.” Review and Herald, February 5, 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Yeremia aliagizwa kwamba kama angerudi, ilimpasa ajitenge na wanawali wapumbavu, na pia ilimpasa ajitenge na mafundisho ya upotovu ya wanawali wapumbavu. Wale mia moja arobaini na nne elfu ni wale wanaokuja katika umoja mkamilifu. Yeremia anawakilisha kazi ambayo wale walioitwa kutiwa muhuri kwa ujumbe wa pili wa Ezekieli kuhusu pepo nne wanapaswa kuitimiza, ikiwa watakuwa “kinywa” cha Mungu, wakati maono yanaponena. Maono yalinena katika historia ya Wamileriti wakati hukumu ilipowadia, nayo yananena katika historia ya wale mia moja arobaini na nne elfu wakati mnyama wa dunia anaponena, na hukumu ya ole wa tatu inawadia. Ndipo wale ambao wameitimiza kazi iliyoainishwa na Yeremia huinuliwa kuwa walinzi wa Mungu.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Kusi iNkosi ithuma uMduduzi ukuba avuse abadumazekileyo ekufeni kwabo, ichaza umsebenzi wokuhlanjululwa abamele ukuwufeza ukuba baza kuba ngabathethi bayo ngexesha lentlekele yomthetho weCawa. UIsaya uyavumelana nengcebiso kaYeremiya.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Makanaka sei patsoka pamakomo tsoka dzaiye anouya nenhau dzakanaka, anoparidza rugare; anouya nenhau dzakanaka zvezvakanaka, anoparidza ruponeso; anoti kuZioni, Mwari wako anobata ushe! Varindi vako vachasimudza inzwi; vachaimba pamwe chete nenzwi rimwe; nokuti vachazvionera vega, apo Jehovha achadzosa Zioni. Pururudzai nomufaro, imbaikai pamwe chete, imi matongo eJerusarema; nokuti Jehovha anyaradza vanhu vake, adzikinura Jerusarema. Isaya 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Avo vanounza “mafungu matsvene” uye “vanoparidza rugare noruponeso” vanosimudza “manzwi avo pamwe chete,” nokuti “vachaona meso nameso.”

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “Ndzi kombiwe van’wana vatsongo lava na vona va hlanganisaka nkucetelo wa vona ni wa lava ndzi va boxeke, naswona swin’we va endla hinkwaswo leswi va nga swi kotaka leswaku va hambukisa van’wana emirini kutani va vanga mpfilumpfilu; naswona nkucetelo wa vona wu tisa ntiyiso wa Xikwembu eku soliweni. Yesu ni tintsumi to kwetsima va le ku tlakuseni ni ku hlanganiseni ka vanhu va Xikwembu va va leswi va va ni ripfumelo rin’we, leswaku hinkwavo va va ni miehleketo yin’we ni ku avanyisa kun’we. Kutani loko va ri karhi va tisiwa evun’we bya ripfumelo, leswaku va vona hi ku twanana hi mayelana ni ntiyiso lowu tlakukeke, wa nkoka, wa nkarhi lowu, Sathana u le ku tirheni ku lwisana ni ku ya emahlweni ka vona. Yesu u le ku tirheni hi switirhisiwa swa Yena ku hlengeleta ni ku hlanganisa. Sathana u tirha hi switirhisiwa swa yena ku hangalasa ni ku avanyisa. ‘Hikuva, waswivo, ndzi ta lerisa, naswona ndzi ta hlotla yindlu ya Israele exikarhi ka matiko hinkwawo, kukotisa mavele loko ma hlotliwa esihlungwini, kambe a ku na nhloko yin’we ya mavele leyi nga ta wela emisaveni.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “ចំពោះពេលនេះ ព្រះជាម្ចាស់កំពុងសាកល្បង និងពិនិត្យស្រាវជ្រាវប្រជាជនរបស់ទ្រង់។ លក្ខណសម្បត្តិនៃចរិតកំពុងត្រូវបានបង្កើតឡើង។ ទេវតាទាំងឡាយកំពុងថ្លឹងថ្លែងតម្លៃខាងសីលធម៌ ហើយកំពុងកត់ត្រាទុកដោយស្មោះត្រង់នូវអំពើទាំងអស់របស់កូនចៅមនុស្ស។ ក្នុងចំណោមអ្នកដែលអះអាងថាជាប្រជាជនរបស់ព្រះ មានចិត្តខូចពុករលួយ; ប៉ុន្តែពួកគេនឹងត្រូវបានសាកល្បង និងពិនិត្យបញ្ជាក់។ ព្រះអង្គនោះ ដែលទ្រង់អាចអានចិត្តរបស់មនុស្សគ្រប់រូបបាន នឹងបង្ហាញឲ្យឃើញនូវការអ្វីដែលលាក់កំបាំងនៅក្នុងភាពងងឹត នៅកន្លែងដែលជាញឹកញាប់គេសង្ស័យតិចបំផុត ដើម្បីឲ្យរបាំងរារាំងទាំងឡាយដែលបានរាំងស្ទះដល់ការរីកចម្រើននៃសេចក្តីពិត ត្រូវបានដកចេញ ហើយដើម្បីឲ្យព្រះជាម្ចាស់មានប្រជាជនដ៏ស្អាតបរិសុទ្ធ និងវិសុទ្ធមួយក្រុម សម្រាប់ប្រកាសក្រឹត្យវិន័យ និងសេចក្តីវិនិច្ឆ័យរបស់ទ្រង់។”

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “Capiteni wa wokovu wetu huwaongoza watu Wake hatua kwa hatua, akiwasafisha na kuwaandaa kwa ajili ya kuhamishwa, na akiwaacha nyuma wale walio na mwelekeo wa kujitenga na mwili, wasio tayari kuongozwa, na wanaoridhika na haki yao wenyewe. ‘Basi ikiwa nuru iliyo ndani yako ni giza, giza hilo ni kubwa kiasi gani!’ Hakuna udanganyifu mkuu zaidi unaoweza kuupotosha moyo wa mwanadamu kuliko ule unaowaongoza watu kujiingiza katika roho ya kujitumainia, kuamini kwamba wako sahihi na katika nuru, hali wanajitenga na watu wa Mungu, na nuru yao waipendayo ni giza.” Testimonies, juzuu la 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Shoko rokuti “anounza mashoko akanaka” rinodzokororwa kaviri muchikamu chaIsaya kuti rizivise nhoroondo yeMhere yePakati pousiku, sezvinoitawo mavhesi anotungamirira kutsananguro yaIsaya yehumwe hunowanikwa apo chinokosha chinopatsanurwa pane chisina maturo.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Muka, muka; pfeka simba rako, iwe Ziyoni; pfeka nguo dzako dzakanaka, iwe Jerusarema, guta dzvene; nokuti kubva zvino hakuchazopindizve mauri asina kudzingiswa navasina kuchena. Zvibvunze guruva; simuka, ugare pasi, iwe Jerusarema; zvisunungure pazvisungo zvemutsipa wako, iwe mwanasikana waZiyoni wakatapwa. Isaya 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Jeremia anomirira avo vakava mukuodzwa mwoyo kwekutanga, avo vanoziva kuti vari munguva yokumirira. Isaya anorayira vanhu vamwe chete ivavo kuti, “Muka, muka.” Vanomuka uye pakupedzisira vanosvika panzvimbo yokuti hakuchazovizve navasina kudzingiswa navasina kuchena muchechi yaMwari, nokuti vanenge vapedza basa rokuparadzanisa chinokosha nechisina maturo. “Ishe vangada kuti chechi yavo inatswe, kutonga kwavo kusati kwawira pamusoro penyika nenzira inonyanya kuoneka.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “Tiri kukurumidza kusvika kumagumo enhoroondo yenyika ino. Mugumo wava pedyo zvikuru, uri pedyo kupfuura zvinofungwa nevazhinji, uye ndinonzwa mutoro wokukurudzira vanhu vedu pamusoro pechinodikanwa chokutsvaka Ishe nomwoyo wose. Vazhinji vakavata, uye chii chingataurwa kuti chimutse kubva muhope dzavo dzenyama? Ishe vanoda kuti kereke yavo inatswe, kutonga kwavo kusati kwawira pamusoro penyika nenzira inooneka zvikuru.

> “‘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.’

> “‘Ndiani angagara pazuva rokuuya kwake? Uye ndiani angamira paanoonekwa? Nokuti iye akaita somoto womunyungudutsi, uye sesipo yowachisi: uye iye achagara somunyungudutsi nomuchenesi wesirivha: uye achachenesa vanakomana vaRevhi, nokuvanatsa segoridhe nesirivha, kuti vagopa kuna Jehovha chipiriso mukururama.’

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “Kristu achabvisa nguvo iri yose yokunyepedzera. Hapana kusanganiswa kwechokwadi nenhema kunogona kumunyengera. ‘Akafanana nomoto womunyungudutsi,’ achipatsanura zvinokosha nezvisina maturo, tsvina yendarama nendarama.”

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> “Sa vaLevi, vhathu vho nangwaho nga Mudzimu vho khethelwa nga ene mushumo wawe wo khetheaho. Mukriste wa ngoho muṅwe na muṅwe u hwala vhuṱanzi ha vhuprista. U ṱhonifhiwa nga vhuḓifhinduleli vhukhethwa ha u imela shango mvelo ya Khotsi awe wa Ṱaḓulu. U tea u thetshelesa zwavhuḓi maipfi aya, ‘Ngauralo inwi ni vhe vho fhelelaho, sa Khotsi aṋu a re ṱaḓulu e a fhelelaho.’”

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> “‘Asi kuna imi munotya zita rangu, Zuva roKururama richabuda riine kuporesa mumapapiro aro; uye muchabuda, mukure semhuru dzakakodzwa mudanga. Uye muchatsika-tsika vakaipa; nokuti vachava madota pasi petsoka dzenyu pazuva randichaita izvi, ndizvo zvinotaura Jehovha wehondo.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> “‘Rangarirai murayiro waMozisi muranda wangu, wandakanga ndamurayira paHorebhi nokuda kwavaIsraeri vose, pamwe chete nezviga nezvakatongwa. Tarirai, ndichakutumirai Eria muporofita, zuva guru rinotyisa raJehovha risati rasvika; uye iye achadzorera mwoyo yamadzibaba kuvana vavo, nomwoyo yavana kumadzibaba avo, kuti ndirege kuuya ndigorova nyika nokutukwa.’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Avo vanobatisisa dzidziso dzenhema vachaparadzaniswa munhoroondo inotanga ne“izwi” rinodanidzira murenje. Avo vanoramba kubvumira simba rokusika raMwari kuburitsa ruzivo rwomunhu oga rwakaitwa rutsvene, vachaparadzaniswa ne“ndarama” munhoroondo inotanga ne“izwi” rinodanidzira murenje. Vacharamba vari vaRaodhikia, panguva chaiyo iyo Raodhikia inoshanduka ichipinda muFiradherifia.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Basa rekupatsanura chinokosha pane chisina maturo rinenge rose riri basa remutumwa wesungano, uyo anouya kamwe-kamwe kuzonatsa vanakomana vaRevhi, asi tinofanira kutorawo rutivi.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Naizvozvo, vadikanwi vangu, sezvamakagara muchiteerera nguva dzose, kwete pandinenge ndiripo chete, asi zvino zvikuru kwazvo pakusavapo kwangu, shandirai ruponeso rwenyu nekutya nokudedera. Nokuti ndiMwari anoshanda mamuri, kuti mude nokuita maererano nokufara kwake kwakanaka. Itai zvinhu zvose musinganyunyuti kana kukakavara; kuti muve vasina chavangapomerwa, vasina mhosva, vana vaMwari vasina chavanopomerwa, pakati porudzi rwakakombama norwakatsauka, pakati paro pamunopenya sezviedza munyika. VaFiripi 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Yeremia aliuziwa kutenga kilicho cha thamani na kilicho duni ikiwa alitamani kuwa msemaji wa Mungu katika hukumu iliyokuwa inakuja. Ukweli kwamba Yeremia alikuwa akilisikia shauri la Mungu kwake, ulionyesha kwamba uwepo wa Mfariji ulikuwa tayari unapatikana iwapo angechagua kuichukua kazi hiyo.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> “Ntchito yopezera chipulumutso ndi ya mgwirizano, ntchito yochitidwa pamodzi. Payenera kukhala kugwirizana pakati pa Mulungu ndi wochimwa wolapa. Izi ndizofunika pakupangidwa kwa mfundo zolungama m’makhalidwe. Munthu ayenera kuchita khama lalikulu kuti agonjetse chimene chimamulepheretsa kufikira ungwiro. Koma pakupambana iye amadalira Mulungu kotheratu. Kuyesetsa kwa munthu kokha sikokwanira. Popanda thandizo la mphamvu yaumulungu sikuthandiza kanthu. Mulungu amagwira ntchito ndipo munthu amagwiranso ntchito. Kukana chiyeso kuyenera kuchokera kwa munthu, amene ayenera kutenga mphamvu yake kwa Mulungu. Kumbali ina kuli nzeru zopanda malire, chifundo, ndi mphamvu; kumbali ina kuli kufooka, uchimo, kusathandizika kotheratu.”

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “Աստված ցանկանում է, որ մենք տիրապետություն ունենանք ինքներս մեր վրա։ Բայց Նա չի կարող մեզ օգնել առանց մեր համաձայնության և համագործակցության։ Աստվածային Հոգին գործում է այն ուժերի և կարողությունների միջոցով, որոնք տրված են մարդուն։ Ինքներս մեզնից մենք ի վիճակի չենք մեր նպատակները, ցանկությունները և հակումները ներդաշնակեցնել Աստծու կամքի հետ, բայց եթե մենք «կամենանք կամենալ», Փրկիչը դա կիրականացնի մեզ համար՝ «կործանելով խորհուրդները և ամեն բարձրություն, որ բարձրանում է Աստծու գիտության դեմ, և գերեվարելով ամեն մի միտք՝ Քրիստոսին հնազանդեցնելու համար»։ 2 Կորնթացիներ 10:5”։ Գործք Առաքելոց, 482։

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Mazuva matatu nehafu eZvakazarurwa gumi neimwe, apo mapfupa akaoma afa ari mumugwagwa, chiratidzo che“renje,” uye “renje” rinomirira “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Pakuguma kwekupararira kwemazuva matatu nehafu, avo vakadanirwa kuva pakati pezana namakumi mana nezvina ezviuru vanofanira “kumuka” uye “kuzunungusa guruva.” Hanzvadzi White vanoti, “Ishe vangada kuti kereke yavo inatswe, kutonga kwavo kusati kwawira panyika nenzira inonyanya kuoneka.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Maererano ne“chechi yakacheneswa,” anoreva nzira yokupatsanura yaJeremia inobvisa “chinokosha kubva pane chisina maturo.” Anoibatanidzawo naMaraki chitsauko chechitatu, umo mutumwa anogadzirira nzira yoMutumwa wesungano. Mutumwa anogadzirira nzira ndiye “inzwi rinodanidzira murenje” raIsaya. Mutumwa wesungano ndiKristu, ari kugadzirira kupinda musungano nevane zviuru zana namakumi mana nezvina, avo “kufanana” “navaRevhi,” “vanotsaurirwa naiye basa rake rinokosha.” Ipapo anovazivisa sevapristi, uye anotsinhira mashoko aJesu anoti, “Naizvozvo ivai makakwana, saBaba venyu vari kudenga vakakwana.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Kuna mchakato wa utakaso unaowekwa alama mwishoni mwa kipindi cha kukawia, kwa maana Bwana ana kazi ya pekee ambayo wale mia moja arobaini na nne elfu wanapaswa kuitimiza, naye atakuwa na kanisa lililotakaswa kabla “hukumu zake hazijaushukia ulimwengu kwa namna iliyo wazi zaidi.” Hukumu zake tayari zimo ulimwenguni, lakini katika sheria ya Jumapili, “hukumu za Mungu zenye kuangamiza” huanza kuanguka.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Kutonga uku “inguva yetsitsi kune avo vasina kumbobvira vaziva chokwadi.” Asi mukutonga uku hamuna tsitsi kune avo vasingadi kupinda muchiitiko chinodikanwa chokunatswa. “Kutonga,” uko “kunowira pachena zvikuru,” kunoratidza kutonga kuri zviratidzo. Kunomirira chiratidzo, uye Mweya Mutsvene anoshandisa mhirizhonga nenyonganiso zvinokonzerwa nokutonga uku, kuti aise mutsauko pakati paavo vanochengeta “zuva renhema rokuzorora” naavo “vanochengeta Sabata raShe nehana yakatendeka,” nokuti iyi ndiyo chete nzira iyo “nyika ingayambirwa.” Kutonga kuri zviratidzo ndiko kumashure uko Mweya Mutsvene anoshandisa kutungamirira vana vaMwari vachiri muBhabhironi, kuti vazive mureza wevane zana namakumi mana nezvina ezviuru.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Asi Hanzvadzi White havangorevi bedzi kuna Maraki chitsauko chechitatu, asi vanobatanidzawo mavhesi okupedzisira ebhuku raMaraki chitsauko chechina, uye zvakare vanoreva ku“inzwi” rakanga richizogadzira nzira yomutumwa wesungano. Mavhesi iwayo okupedzisira haasi pamusoro pokugadzirira mutumwa wesungano, asi ari pamusoro pokurangarira murayiro waMozisi, nokudzorerwa kwemwoyo yamadzibaba kuvana, uye yemwoyo yavana kumadzibaba avo. “Inzwi” rinotanga kugadzirira Kristu, soMutumwa wesungano, kuti auye nokukurumidza kutemberi Yake uye anatse vanhu Vake vakaora mwoyo vakamutswa, kuti vagone kuzadzisa basa rechiratidzo. Ipapo Maraki anotaurira chimwe chikamu chebasa re“inzwi.”

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Iye “achashandura mwoyo yamadzibaba kuti idzokere kuvana, nomwoyo yevana kuti idzokere kumadzibaba avo,” uye achaita basa iri maererano nomurayiro wakapiwa paHoreb. Eria, uyo ariwo “inzwi” raIsaya, acharatidza zvivi zvevanhu vaMwari. Icho chikamu chegadziriro yokunatswa. Kune dudziro imwe chete yechivi, iyo iri kudarika murayiro wakapiwa paHoreb. Johane Mubhabhatidzi akanga ari Eria, uye basa rake raisanganisira icho chinhu chacho chaicho.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> Mazuva iwayo Johane Mubhabhatidzi wakauya, achiparidza murenje reJudhea, achiti, Tenderukai; nokuti ushe hwokudenga hwaswedera. Nokuti ndiye uyo wakataurwa nomuporofita Isaya, achiti, Inzwi roanodanidzira murenje, Gadzirirai nzira yaShe, ruramisai makwara ake. Uye Johane iwoyo wakanga akapfeka nguo yebvudzi rengamera, uye bhanhire redehwe muchiuno chake; uye zvokudya zvake zvakanga zviri mhashu nouchi hwesango. Ipapo kwakabuda kwaari Jerusarema, neJudhea yose, nenyika yose yakapoteredza Jorodhani; vakabhabhatidzwa naye muna Jorodhani, vachireurura zvivi zvavo. Asi paakaona vazhinji vavaFarisi navaSadhusi vachiuya kubhabhatidzo kwake, akati kwavari, Imi chizvarwa chenyoka, ndiani wakakuyambirai kuti mutize kutsamwa kuchauya?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Naizai basi matunda yapatanayo na toba; wala msifikiri kusema mioyoni mwenu, Tuna Ibrahimu kuwa baba yetu; kwa maana nawaambia ya kwamba Mungu aweza katika mawe haya kumwinulia Ibrahimu watoto. Na sasa pia shoka limekwisha kuwekwa penye shina la miti; basi kila mti usiozaa matunda mema hukatwa na kutupwa motoni. Kweli mimi nawabatiza kwa maji kwa ajili ya toba; bali yeye ajaye nyuma yangu ana nguvu kuliko mimi, ambaye mimi sistahili hata kuvichukua viatu vyake; yeye atawabatiza kwa Roho Mtakatifu na kwa moto; ambaye pepeo lake li mkononi mwake, naye atasafisha kabisa sakafu yake ya kupuria, na kuikusanya ngano yake ghalani; bali makapi atayateketeza kwa moto usiozimika. Mathayo 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Johane Mubatizaji alikuja katika “jangwa” la siku tatu na nusu la Ufunuo kumi na moja, kwa maana manabii wote wanazungumza zaidi juu ya siku za mwisho kuliko siku walizoishi wao wenyewe. Alileta ujumbe wa kutubu dhambi, kwa kuwa ufalme wa mbinguni ulikuwa umekaribia, kama vile Ufunuo wa Yesu Kristo unavyofunguliwa wakati “wakati umekaribia.” Johane Mubatizaji anaonyesha kazi ya “sauti,” kwa maana kulingana na Yesu, yeye pia alikuwa Eliya atakayekuja.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Ngokuba bonke abaprofeti nomthetho baprofeta kwada kwafika uYohane. Kwaye ukuba niyakukwamkela, lo nguye uEliya, owayemiselwe ukuza. Lowo uneendlebe zokuva, makeve. Mateyu 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Jesu anozivisa kuti kuzivikanwa kwaJohani Mubhabhatidzi kwechiporofita kwaiva muedzo. Anotaura zvakananga achiti, “kana muchida kuzvigamuchira”. Ipapo Jesu anokurudzira vadzidzi Vake kuti vazvigamuchire achiti, “Une nzeve dzokunzwa, ngaanzwe.” Ngaanzwei? Ngaanzwe kuti inzwi ripi rinouya kurenje rokupedzisira reBhaibheri, uye rinogadzira nzira nokuda kwenhume yesungano, kuti igadzirire vane zana namakumi mana nezvina zvuru kuita basa rinokosha munguva yemitongo inoratidza chiratidzo yaMwari.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Johani aipfeka “nguwo ya manyoya engamera, nomusungo weganda muchiuno chake; uye zvokudya zvake zvaiva mhashu nouchi hwesango.” “Zvokudya” zvake zvaiva shoko reIslamu, nokuti shoko rokuti “mhashu” rinomirira Islamu, uye uchi ishoko raMwari, rakanga richitapira mumuromo make. Shoko rinotapira raakadya raiva pamusoro pe“mbizi” yeArabhiya yesango, chiratidzo chokutanga chaizvo cheIslamu muMagwaro. Shoko rinotapira pamusoro pembizi yesango yeArabhiya yeIslamu, iyo inomirirwawo ne“mhashu,” rakanga rakarukwawo munguo yake, nokuti ngamera chimwewo chiratidzo cheIslamu. Hakusi kukanganisa kana kumonyorora shoko rokuti “mhashu” kurishandisa sechiratidzo cheIslamu, kunyange kana zvokudya zvakadyiwa naJohani zvaireva muti wemhashu, kwete tumbuyu twacho. Shoko rokuti “mhashu” chiratidzo cheIslamu, uye Johani akanga asiri kumirira kudya zvokudya zvipi nezvipi zvinooneka; kudya kwake kwaiva chiratidzo cheshoko rouprofita raakanga adya.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Lamba yake ilikuwa “unabii” uliowakilishwa katika Habakuki. Unabii huo unaunganisha pamoja kushindwa kwa kwanza, wakati wa kukawia kwa mabikira, na misingi ya Uadventista kama ilivyowakilishwa katika chati takatifu. Habakuki alikuwa lamba ya kinabii iliyoyafunga pamoja kweli hizo zote.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Nokuti chiratidzo chichiri chenguva yakatarwa, asi pamagumo chichataura, uye hachizorevi nhema; kunyange chikanonoka, chimirira; nokuti zvirokwazvo chichauya, hachizononoki. Tarira, mweya wake wakazvikudza hauna kururama maari; asi akarurama achararama nokutenda kwake. Habhabhuku 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Ujumbe wa kinabii uliofunga pamoja kama mshipi ujumbe unaounda onyo la “sauti,” ni mfano wa wanawali kuhusiana na njozi iliyokawia, lakini ambayo ingenena. Njozi ya Kilio cha Usiku wa Manane huzalisha tofauti kati ya waovu, ambao “nafsi yake imejivuna,” na wa thamani, ambao wanahesabiwa haki kwa imani. Kuhesabiwa haki kwa imani ni mshipi ambao “sauti” huuvaa.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Ku lulama ku ta va xidlhelana xa tinyonga ta yena, ni ku tshembeka ku ta va xidlhelana xa nhlana wa yena. Esaya 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Pangu “inzwi rinodanidzira murenje” rokuodzwa mwoyo rwakasvika, mushure mokuodzwa mwoyo kwaChikunguru 18, 2020, shoko rake rakanga riri iro shoko rimwe chetero sezvarakanga rakaita kubvira pana Gunyana 11, 2001. Shoko iro rinobva kuna Eria anofanira kuuya, richienda kumapfupa akaoma akafa akamirira ari mukuodzwa mwoyo, nderekuti, ChiIslamu ndicho “mitongo yezviratidzo,” inopa mamiriro ekumashure ayo vamwe vana vaMwari vari muBhabhironi vanodzidzira kururama.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> රාජධර්මිෂ්ඨයන්ගේ මාර්ගය සෘජුකමය; අතිශය සෘජු වූ ඔබ ධර්මිෂ්ඨයන්ගේ පථය තූලනය කරන්නේය. එසේය, ස්වාමීනි, ඔබගේ විනිශ්චයන්ගේ මාර්ගයෙහි අපි ඔබ උදෙසා බලා සිටියෙමු; අපගේ ආත්මයේ ආශාව ඔබගේ නාමයත් ඔබගේ සිහිවීමත් දෙසටය. මාගේ ආත්මයෙන් මම රාත්‍රියේ ඔබ කැමතිව ඇවැසිවූයෙමි; එසේය, මා තුළ ඇති මාගේ ආත්මයෙන් මම අළුයම ඔබ සොයන්නෙමි; මක්නිසාද ඔබගේ විනිශ්චයන් පොළොවේ ඇති විට, ලෝකවාසීහු ධර්මිෂ්ඨකම ඉගෙනගන්නෝය. යෙසායා 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Johani Mubatidzi, uyo akanga ari Eria anofanira kuuya, ndiye “inzwi” riri mu“renje” remasikati matatu nehafu eZvakazarurwa chitsauko chegumi nechimwe. Basa rake rinosanganisira kuzivisa rudzi rwechina uye rwekupedzisira rweAdventism, vane mweya yavo yakasimudzwa uye vari kuvimba nenhaka yomweya yamadzibaba avo, asi vachinzwa kuti kutsamwa kwaMwari kwava pedyo kuuya. Ndivo rudzi rwechina, nokuti vakaratidzwa zvizere kuva rudzi runongova rwakasiyana chose naKristu. Ndivo rudzi rwenyoka, asi vachiri kunongedzera kuna baba vavo Abrahama, kuti vapikise vachiti ivo ndivo rudzi rweGwayana. Rudzi rweGwayana ndirwo rudzi rwakasarudzwa rwaPetro; ndivo vanotevera Gwayana kwose kwarunoenda.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Sikhulu leswaku Yohane u veke erivaleni swidyoho swa lava a va tile ku ta yingisa rungula ra yena, hikuva va hundzukile va tlhela va khuvuriwa. Nakambe u va tivisile leswaku ku ni Un’wana la a ta n’wi landzela, la a ta basisa hi ku hetiseka xivandla xa Yena xo hula. Munhu yoloye i murhumiwa wa ntwanano; hi Yena “munhu wa burachi ya thyaka” la kukulaka timali ta vuxisi ni swibye swa nkoka swa vuxisi a swi humesela ehandle hi fasitere kutani a vuyisela swibye swa nkoka swa masungulo, leswi kutani swi voningaka ka khume ku tlula hilaha a swi voningile hakona loko William Miller a kongomisiwile hi tintsumi entirhweni wo hlengeleta swibye swa nkoka swa masungulo eku fambeni ka ntsumi yo sungula.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Johani Mubhabhatidzi akanga akajeka pakutsiura kwake kuvimba kweAdhivheniti weRaodhikia muna baba vavo Abhurahama, nokuti Eriya anofanira kuuya achange achidzorera mwoyo yamadzibaba kuvana, neyavana kumadzibaba. Nheyo yekushandiswa kweBhaibheri kwekutanga nekwekupedzisira inomiririrwa mubasa iroro, asiwo ndizvo zvakaitawo mushonga wavaya vanozviwana vari mumamiriro okupararira, vari munyika yavavengi, vakafa murenje. Vanofanira kuziva zvivi zvavo, nezvivi zvamadzibaba avo, vagotendeuka. Mukuwirirana nokuziva zvivi zvavo nezvivi zvababa, vanofanirawo kubvuma kuti vakanga vasina kufamba naIshe panguva yerenje remazuva matatu nehafu. Uyezve, vanofanira kubvuma kuti Mwari akanga asiri kufamba navo mukati menhoroondo iyoyo.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Uye vakasara pakati penyu vachapedzwa nesimba muzvivi zvavo vari munyika dzavavengi venyu; uye vachapedzwawo pamwe chete navo muzvivi zvamadzibaba avo. Kana vakareurura zvivi zvavo, nezvivi zvamadzibaba avo, nokudarika kwavo kwavakandipandukira nako, uye nokuti vakafambawo vachindipikisa; uye kuti neniwo ndakafamba ndichivapikisa, ndikavauyisa munyika yavavengi vavo; kana ipapo mwoyo yavo isina kudzingiswa ikazvininipisa, uye ipapo vakagamuchira kurangwa kwezvivi zvavo: Ndipo pandicharangarira sungano yangu naJakobho, uye sungano yangu naIsaka ndichaigarangarirawo, uye sungano yangu naAbhurahama ndichaigarangarirawo; uye ndicharangarira nyika. Revhitiko 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

Kutozeri kwa ivyo ni uko batibutse amasabato y’igihugu.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Johane Mubhabhatidzi, uyo akanga ari Erija waizouya, akafananidzira “inzwi” riri murenje remisi mitatu nehafu yaZvakazarurwa chitsauko 11. Aizorayira mapfupa akaoma akafa kuti “ayeuke” murayiro waMozisi paHorebhu; uye kana vakadaro, nhume yesungano yaizo “yeuka” sungano yamadzibaba avo. Asi izvi zvaingova kana vakareurura zvivi zvavo, zvivi zvamadzibaba avo, uye—chinonyanya kuzvininipisa—vaifanira kutsanangura kudarika “kwavakadarika nako” kuna Mwari.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Bafunikiraho kwemera ko na bo bagendeye ku Mana “babangikanya”, kandi ko Imana na yo yabagendeyeko “ibabangikanyiriza”.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Vakai na nodra kila talega ni ko ira na sui mamaca mate era davo tu e na gaunisala e na Vakatakila wase tinikadua, ni sa dodonu mera vakatusa ni sa kauti ira mai na Kalou ki na vanua ni meca, ka sa mate na vanua ni meca.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Maererano naJohane Mubhabhatidzi, vaifanirawo kupindura mubvunzo wokuti “inzwi” riri “kudanidzira” mu “renje” ndiani, nokuti Johane akabvunza achiti, “Ndianiko akakuyambirai kuti mutize kutsamwa kuri kuuya?”

We will continue these subjects in the next article.

Tichaenderera mberi nezvidzidzo izvi muchinyorwa chinotevera.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> “Mulandu wa Xikwembu u lerisiwe a ku: ‘Huwelela hi rito lerikulu, u nga te tichava, tlakusa rito ra wena kukota mhalamhala, u komba vanhu va Mina ku tlula ka vona na yindlu ya Yakobo swidyoho swa yona.’ Hosi yi vula hi vanhu lava yi ku: ‘Va ndzi lava siku ni siku, naswona va tsakela ku tiva tindlela ta Mina, onge i tiko leri endlaka ku lulama.’ Laha hi kuma vanhu lava titsandzekiseke hi ku tidyisa, lava tivonaka va lulamile, lava tixongisaka hi voxe, naswona mulandu wa Xikwembu u lerisiwe ku huwelela hi rito lerikulu ni ku va komba ku tlula ka vona. Eka minkarhi hinkwayo ntirho lowu wu endliwile hikwalaho ka vanhu va Xikwembu, naswona sweswi wa laveka ku tlula nkarhi wun’wana ni wun’wana lowu hundzeke.” Testimonies, volume 5, 299.

Back to Articles