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# The Book of Daniel - Number Seventy-Five

Bhuku ra Danieri - Nomboro Makumi Manomwe neShanu

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Ulinganifu wa Kinabii: Kutoka katika Ujumbe wa Isaya hadi Ufunuo wa Siku za Leo

Author

Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

បែបដែលអេសាយាបង្ហាញសារដែលត្រូវបានតំណាងដោយរយៈពេលហុកសិបប្រាំឆ្នាំ (ជំពូក ៧ ខ ៨) ដល់មេដឹកនាំអាក្រក់នៃក្រុងយេរូសាឡឹម លោកបានធ្វើដូច្នោះនៅក្បែរ «វាលរបស់ជាងបោកសម្លៀកបំពាក់» និង «ចុងប្រឡាយនៃអាងទឹកខាងលើ» ក្នុងឆ្នាំ 742 មុន គ.ស. ឆ្នាំ 742 មុន គ.ស. តំណាងឲ្យឆ្នាំ 1863 ព្រោះព្រះយេស៊ូវតែងតែប្រើការចាប់ផ្តើមដើម្បីបង្ហាញទីបញ្ចប់។ ហើយការបះបោរនៃឆ្នាំ 1863 នោះវិញ តំណាងឲ្យច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក ព្រោះព្រះយេស៊ូវតែងតែប្រើការចាប់ផ្តើមនៃវត្ថុមួយដើម្បីបង្ហាញទីបញ្ចប់នៃវត្ថុនោះ។ ឆ្នាំ 1863 គឺជាការចាប់ផ្តើមនៃព្រះវិហារអាដវេនទីសឡាវឌីសេដែលបានចុះបញ្ជីដោយស្របច្បាប់ ហើយព្រះវិហារនោះត្រូវបានទុកឲ្យស្ងាត់សូន្យនៅពេល «ការរញ្ជួយដីដ៏ធំ» នៃច្បាប់ថ្ងៃអាទិត្យ។ តើសាជីវកម្មមួយដែលស្ថិតក្រោមការគ្រប់គ្រងតាមផ្លូវច្បាប់ដោយរដ្ឋ (មិនមែនជាការបញ្ច្រាសដែលព្រះវិហារគ្រប់គ្រងរដ្ឋទេ) អាចបន្តថែរក្សាថ្ងៃសប្ប័ទទីប្រាំពីរបានយ៉ាងដូចម្តេច នៅពេលដែលរដ្ឋាភិបាលដដែលនោះតាមផ្លូវច្បាប់កំពុងហាមឃាត់ការថ្វាយបង្គំនៅថ្ងៃទីប្រាំពីរនោះឯង?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Pakutanga nokuguma kwoushumiri hwaKristu, Akanatsa temberi. Pakunatswa kwetemberi kwekutanga, Kristu akaratidza kuti vatungamiri vakanga vaita “imba yaBaba vake” bako ramakororo; asi pakunatswa kwokupedzisira kwetemberi Akazivisa kuti “imba yavo” yakanga yasiiwa kwavari yava dongo. Israeri yekare inofananidzira Israeri yazvino. Akamisa nokunatsa temberi yeMillerite pakutanga peAdventism, asi pakunatswa kwokupedzisira, iko kunatswa kwevane zana namakumi mana nezvina zvuru, Adventism yeRaodhikia inorutsirwa ichibuda mumuromo make, uye “imba yavo” ipapo inobva yasiiwa yava dongo.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Aisira ari pamunda womuwachisi apo paanosangana namambo Ahazi. Munda womuwachisi unomirira kunatswa kunoitwa neMutumwa weSungano, uyo anouya pakarepo kutemberi Yake, uye anatsa vanakomana vaRevhi sokunge ne“sipo yomuwachisi.” Kunatswa uku kwakaitwa pakutanga kweAdventismu, uye kunoitwazve pakuguma.

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

> Tarirai, ndichatuma mutumwa wangu, uye iye achagadzira nzira pamberi pangu; uye Ishe, wamunotsvaka, achauya pakarepo kutemberi yake, iye mutumwa wesungano, wamunofarira; tarirai, achauya, ndizvo zvinotaura Jehovha wehondo. Asi ndiani angatsungirira zuva rokuuya kwake? Uye ndiani angamira paanoratidzwa? Nokuti iye wakaita somoto womunyungudutsi, uye sesipo yavagezi: Uye iye achagara somunyungudutsi nomunatsi wesirivha; uye achanatsa vanakomana vaRevhi, achivachenesa segoridhe nesirivha, kuti vape kuna Jehovha chipiriso chokururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakanga zvakaita pamazuva ekare, uye sapamakore apfuura. Maraki 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Isaya anosangana na Ahazi, aine chiratidzo chomwanakomana wake, ane zita rinomiririra kuti mumazuva okupedzisira “vakasara vachadzoka.” Vakasara ndivo avo “vanodzoka.” Isaya anosangana namambo akaipa Ahazi mukati menhoroondo yokucheneswa kwetemberi, kwakatanga munhoroondo yevaMillerite muna 1844, uye kwakagumiswa nokusateerera muna 1863. Mumazuva okupedzisira, kucheneswa uku inhoroondo yokuiswa chisimbiso kwezana namakumi mana nezvina zvine zviuru. Dai vaMillerite vakatevera kutungamirira kwakazarurwa kwehurongwa hwaMwari hwakatevera 1844, vangadai vakapedza basa.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Dai maAdventist, mushure mekuodzwa mwoyo kukuru kwa1844, vakanga vakasimbirira pakutenda kwavo uye vakaramba vachitevera vakabatana pamwe chete mukutungamirira kwakazarurwa kwaMwari, vachigamuchira shoko remutumwa wechitatu uye vachirizivisa kunyika musimba raMweya Mutsvene, vangadai vakaona ruponeso rwaMwari, Ishe vangadai vakashanda nesimba guru pamwe chete nekuedza kwavo, basa ringadai rakapedzwa, uye Kristu angadai akatouya kare kuzogamuchira vanhu Vake kumubayiro wavo. Asi munguva yokusahadzika nokusava nechokwadi yakatevera kuodzwa mwoyo ikoko, vazhinji vevatendi veadvent vakasiya kutenda kwavo.... Nokudaro basa rakadziviswa, uye nyika yakasiyiwa murima. Dai mutumbi wose weAdventist wakanga wabatana pamusoro pemirairo yaMwari nokutenda kwaJesu, nhoroondo yedu ingadai yakasiyana zvakadini!” Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

Ukulephera “ukuqhubeka ngokumanyana ekuvulekeleni ekuphatheni kukaNkulunkulu,” kwabangenisa esimweni saseLawodikeya ngowe-1856, kanti ukuhlubuka okwalandela ngowe-1863 kwaphawula ukuqala kokuzulazula ehlane okwakufanekiswe u-Israyeli wasendulo lapho ehluleka esivivinyweni sakhe seshumi nesokugcina, wase egwetshwa ukuba afe ehlane eminyakeni engamashumi amane eyalandela.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Mwanakomana waIsaya anopa chipikirwa chokuti pakunatswa kwokupedzisira kwetembere mumazuva okupedzisira, “vakasara vachadzoka.” “Kudzoka” kwavo kunoratidzirwa naJeremia, uyo akavimbiswa kuti kana “akadzoka,” aizova murindi waMwari. Zviuru zana namakumi mana nezvina ndivo vakadzoka kubva mukunyadziswa.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Avo vari zana zana nevane zviuru zvine zana namakumi mana nezvina vakasangana nokuora mwoyo uye vakamirira Ishe wavo. Vakafananidzirwa nemhandara dzakachenjera munhoroondo yevaMillerite, uye munhoroondo dzose dzokutanga nedzokupedzisira tsvimbo mbiri dzinobatanidzwa dzichiita rudzi rumwe chete, panguva yokudururwa kwoMweya Mutsvene munguva yeKuchema kwaPakati pousiku.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Nkhosi yihosi Ahazi yimela buholi bukaJuda lebebezakuba sebezwe umlayezo, kodwa abawulayo umlayezo owethulwa ngu-Isaya, njalo ngokwenza njalo “bayakhubeka, bawe, bephuke, bathiywe, babanjwe.” Yibo labo “ababuza kwabanemimoya ejwayelekileyo, lakwizangoma eziphentshayo lezibubulayo,” okumela ulwazi lwespiritualism abawela kulo lapho bemukela ukudukiswa okulamandla kwele 2 Thesalonika. Ukwala kuka-Ahazi umlayezo ka-Isaya ngomnyaka ka-742 BC kuhambelana lo-1863, lapho umlayezo kaMiller walahlwa khona. U-Isaya ufanekisa uMiller, njalo umlayezo ka-Isaya loMiller womabili wawusekelwe “ezikhathini eziyisikhombisa,” ezithola indawo yazo yokubambelela evesini lesificaminwembili, ku-Isaya isahluko sesikhombisa. Indodana kaMiller (indodana ka-Isaya) imelela inhlanganiso ka-Elija eza ensukwini zokucina.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Isigwebo esimelene loAhazi ngenxa yokwala kwakhe sasigoqela ukuphrofetha kokuthi uzanqotshwa yinkosi yasenyakatho, ethi ezinsukwini zokucina ibe yinhlanganisela ephindwe kathathu yeRoma yesimanje, ebuswa ngupapa.

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

> Jehovha akataurazve kwandiri, achiti, Nokuti vanhu ava vanoramba mvura dzeShiroa dzinoyerera zvinyoronyoro, vachifarira Rezini nomwanakomana waRemaria; naizvozvo tarirai, Ishe achavaunzira mvura dzerwizi, dzine simba uye zhinji, iye mambo weAsiria nokubwinya kwake kwose; uye achakwira pamusoro pemikoronga yaro yose, nokudarika mhenderekedzo dzaro dzose; uye achapfuura nomuJudha; achafashukira nokupfachukira, achasvika kusvikira pamutsipa; uye kutandavadzwa kwamapapiro ake kuchazadza upamhi hwenyika yako, iwe Imanueri. Isaya 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Isaya akasangana namambo akaipa Ahazi kumagumo emugero wedziva repamusoro; uye kunyange hazvo paine kusava nechokwadi pakati pevanyori venhoroondo yeBhaibheri nevanochera matongo pamusoro pokuti dziva repamusoro raiva iro dziva rimwe chete here neDziva reSiroami panguva yaKristu, mamiriro ezvinhu ouprofita hwaIsaya anobvisa kusava nechokwadi kwose, nokuti Isaya anoratidza kuti mambo wokumusoro aifanira kuuya pamusoro paAhazi, nokuti akanga aramba mvura dzeShiroa, dzinoyerera zvinyoronyoro. “Shiroa” ndiro zita riri muTestamende Yekare re“Siroami” riri muTestamende Itsva.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

Jesu akaporesa bofu padziva reSiroamu, uye mambo wakaipa Ahazi anomirira utungamiriri hweRaodhikia hwakapofumara, zvose muna 1863, uye panguva yomutemo weSvondo uri kuuya nokukurumidza, hunoramba kuporeswa. “Shiroa” na “Siroamu” zvose zvinoreva kuti “akatumwa,” uye shoko rakatumwa kubva kuna Baba richienda kuMwanakomana, uyo akazoripa kuna Gabhurieri navatumwa vatsvene kuti variendese kuna Isaya, uyo akaunza shoko rakanga “ratumwa” richibva kudenga kuenda kumutungamiri weRaodhikia akapofumara.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Mugero unobva padziva repamusoro apo Isaya akapa shoko unomirira nzvimbo panopfuudzwa mvura yoMweya Mutsvene ichienda kuvanhu vaMwari, sezvazvinomirirwawo nemapombi endarama echiratidzo chaZekariya, kana manera echiroto chaJakobho.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Zimene Mulungu watikonzera zikuimiridwa m’buku la Zekariya, chaputala 3 ndi 4, ndiponso 4:12–14: ‘Ndipo ndinayankhanso, nati kwa iye, Kodi nthambi ziwiri za mtengo wa azitona izi ndi chiyani, zimene kudzera m’mipope iwiri yagolide zikutsanulira mafuta agolide otuluka mwa izo zokha? Ndipo iye anayankha nati kwa ine, Kodi sudziwa kuti izi ndi chiyani? Ndipo ine ndinati, Ayi, mbuye wanga. Pamenepo iye anati, Awa ndi odzozedwa awiriwo, amene ayima pamaso pa Ambuye wa dziko lonse lapansi.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Jehovha azere nezviwanikwa zvakawanda kwazvo. Kwaari hakuna kushaiwa nzira kana zvishandiso. Imhaka yokushayiwa kwedu kutenda, yokunyanyisa kwedu kuzvinhu zvenyika, yokutaura kwedu kusina maturo, yokusatenda kwedu, kunoratidzwa mukutaura kwedu, zvinoita kuti mimvuri yerima iunganidzane yakatikomberedza. Kristu haazarurwi mushoko kana pahunhu seIye akanaka chose chose, uye mukuru kupfuura zviuru zvine gumi. Kana mweya uchigutsikana nokuzvikwidziridza kuzvinhu zvisina maturo, Mweya waJehovha unogona kuuitira zvishoma. Kuona kwedu kupfupi kunoona mumvuri, asi hakugoni kuona kubwinya kuri mhiri kwawo. Ngirozi dzakabata mhepo ina, dzinomiririrwa sebhiza rine hasha rinotsvaka kusununguka richimhanya pamusoro pechiso chenyika yose, richitakura kuparadza norufu munzira yarinopfuura nayo.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Ko ticharara here pamucheto chaiwo wenyika isingaperi here? Ko tichava vasina hanya, vachitonhora, uye vakafa here? Haiwa, dai mumachechi edu maiva noMweya nemweya wekufema waMwari wakafemerwa muvanhu Vake, kuti vamire netsoka dzavo vararame. Tinofanira kuona kuti nzira yakatetepa, nesuo rakamanikana. Asi apo patinopfuura nomusuo wakamanikana, upamhi hwaro hahuna mugumo.” Manuscript Releases, bhuku 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“Ifutha legolide” yimilayezo kaMoya kaNkulunkulu eyehla isuka echibini elingenhla idabule emseleni okuyiwo amapayipi amabili egolide, okuyibo ofakazi ababili beBhayibheli noMoya Wokuprofetha, noma iTestamente Elidala neLisha, noma umthetho nabaprofethi, noma uMose no-Eliya.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Vozodzwa mafuta vanomira pamberi paIshe wenyika yose, vane nzvimbo yakambopiwa kuna Satani semukerubhi anofukidza. Kubudikidza nezvisikwa zvitsvene zvakakomberedza chigaro chake choushe, Ishe anochengeta kutaurirana kusingaperi nevagari venyika. Mafuta endarama anomirira nyasha idzo Mwari anochengeta nadzo mwenje yavatendi yakazadzwa, kuti irege kupenya-pfupika nokudzima. Dai zvisiri kuti mafuta matsvene aya anodururwa kubva kudenga mumashoko oMweya waMwari, masimba ezvakaipa aizova nokutonga kwakazara pamusoro pavanhu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Mwari anozvidzwa kana tisingagamuchiri mashoko aanotitumira. Nokudaro tinoramba mafuta endarama ayo aaida kudururira mumweya yedu kuti azoparidzirwe kune vari murima. Kana kudanwa kukasvika kuchiti, ‘Tarirai, chikomba chauya; budai munosangana nacho,’ avo vasina kugamuchira mafuta matsvene, vasina kuchengeta nyasha dzaKristu mumwoyo yavo, vachawana, semhandara dzakapusa, kuti havana kugadzirira kusangana naShe wavo. Havana, mavari pachavo, simba rokuti vawane mafuta, uye upenyu hwavo hunoparara. Asi kana Mweya Mutsvene waMwari ukakumbirwa, kana tikanyengetera, sezvakaita Mozisi, tichiti, ‘Ndiratidzei kubwinya kwenyu,’ rudo rwaMwari ruchadururwa mumwoyo yedu. Kubudikidza nemipombi yendarama, mafuta endarama achapiwa kwatiri. ‘Kwete nesimba, kana noukuru, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Nokugamuchira mwaranzi dzinopenya dzeZuva roKururama, vana vaMwari vanopenya sezviedza munyika.” Review and Herald, July 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Ujumbe ambao Ahazi alikuwa akiukataa ulikuwa ni ujumbe wa Kilio cha Usiku wa Manane, ambao ungekuwa umefikia kilele chake katika kuja kwa Kristo mara ya pili, kama uongozi wa Laodikia ungeupokea ujumbe kwa Laodikia uliokuwa “umetumwa” kwao mwaka 1856. Ujumbe huo ungekuwa basi umeongezeka na kuwa kilio kikuu, na watu wa Mungu wangemaliza kazi na kuwa katika amani. Badala yake, walirudia matapiko waliyokuwa wameokolewa kutoka humo.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

Yesaya na Ahazi wanaonyeshwa kuwa katika mchakato wa utakaso wa shamba la mfulia nguo, ambao hutimizwa na Mjumbe wa Agano katika sura ya tatu ya Malaki. Kwa ishara wamewekwa mahali ambapo “mafuta” (ujumbe) yanamiminwa katika njozi ya Zekaria; na katika siku za mwisho, ujumbe wa Yesaya kwa Ahazi ndio ujumbe wa Uislamu wa Ole ya tatu; ndio ujumbe wa historia iliyofichwa ya ngurumo saba; ndio ujumbe kwamba wa nane ametokana na wale saba; ndio ujumbe wa shamba la mizabibu; ndio ujumbe wa “Kweli,” ambavyo vyote ni vipengele vya Ufunuo wa Yesu Kristo, ambao katika siku za mwisho huleta utakaso unaowakilishwa na shamba la mfulia nguo.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

Icho chaiva uye chichiriwo shoko re“nguva nomwe,” iro rinoshanduka kubva padombo renheyo raMiller, richiva musoro wekona, nokuti ndiro raiva chokwadi chokutanga, saka rinofanira kuva zvakare chokwadi chokupedzisira. Gore ra1863 rakaratidza kupera kwenzira yokunatswa yakatanga nokusvika kwengirozi yechitatu musi waGumiguru 22, 1844, uye pakupedzisira yakasvika pachiedza che“nguva nomwe” muna 1856. Muna 1844 chiedza chemakore ane zviuru zviviri nemazana matatu chakacherekedza mavambo akatungamirira kumagumo akacherechedzwa nemakore ane zviuru zviviri namazana mashanu namakumi maviri. Asi kupofumadzwa kweRaodhikia pakutanga napakuguma, kunoramba kuona hukama hwezviratidzo zviviri izvi. Gore ra1863 rinomirira kupera kwenzira yokunatswa inogara ichiitika kana shoko rasunungurwa pachisimbiso, uye shoko rengirozi yechitatu rakasunungurwa pachisimbiso musi waGumiguru 22, 1844.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

Chiedza chengirozi yechitatu chakazarurwa muna 1844, chakanga chisiri chiedza chimwe chete chakamira choga; chaiva icho Sister White anotaura achiti “chiedza chinofambira mberi chengirozi yechitatu.” Chiedza chinofambira mberi chengirozi yechitatu chakatanga muna 1844, uye chinoramba chichifambira mberi kusvikira nguva yenyasha yapera; asi apo chakatanga kusvika, uye apo chinozoguma pakupedzisira, pane nguva chaiyo yokuedzwa kwengirozi yechitatu. Nguva idzodzo dzokuedzwa, pakutanga nokumagumo, dzinomiririrawo muitiro wokuedzwa unomiririrwa naDanieri se“kuwedzera kwezivo,” zvinovawo ndizvo chiedza chinofambira mberi chengirozi yechitatu.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Nzira yokuedzwa pakutanga yakatanga muna 1844, uye chiedza chaifambira mberi chakawedzera muruzivo kusvikira chasvika pamugumo wacho muna 1856. Chiedza chokutanga nechiedza chokupedzisira chenguva yokuedzwa ndizvo zviratidzo zviviri zvaDanieri chitsauko 8, ndima 13 na14, izvo zvinomirira hwaro nembiru huru yepakati yeAdventism.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Kipindi cha kujaribiwa cha malaika wa kwanza kilianza tarehe 11 Agosti, 1840, na kikaisha katika kukatishwa tamaa kwa kwanza tarehe 19 Aprili, 1844. Kisha kipindi cha kujaribiwa cha malaika wa pili kilianza, na kikaendelea hadi tarehe 22 Oktoba, 1844. Wakati huo malaika wa tatu aliwasili, na kipindi cha kujaribiwa cha malaika wa tatu kikaendelea hadi Uadventista wa Laodikia ulipoikataa nuru ya malaika wa tatu mwaka 1863.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Nthawi ya kuyesedwa ya mngelo wachitatu kwa Advenitizimu wa a Milleri inali ndi chiyambi ndi chimaliziro, ndipo chiyambi ndi chimaliziro ziyenera kuyimira chinthu chomwecho, pakuti Yesu nthawi zonse amawonetsera mapeto a chinthu mwa chiyambi cha chinthucho. Kutseguka kwa kuwala kopita patsogolo kwa mngelo wachitatu kunali kuwala kwa kuonekera kwake (masomphenya a “mareh”), a vesi la khumi ndi chinayi la mutu wa eyiti wa Danieli. Chimaliziro cha kuwala kopita patsogolo kwa mngelo wachitatu chinali kuwala kwa kuponderezedwa kwa malo opatulika ndi khamu (masomphenya a “chazon”), a vesi la khumi ndi chitatu. Masomphenya awiriwa alumikizana mwa uneneri.

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

> Ipapo ndipo uchalizwitsa lipenga la chikondwerero cha Yubile kulira pa tsiku la khumi la mwezi wa chisanu ndi chiwiri; pa tsiku la chitetezero mudzalizwitsa lipengalo kulira m’dziko lanu lonse. Levitiko 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Baragumu iliyopaswa kupigwa katika Siku ya Upatanisho, ambayo ilikuwa Oktoba 22, 1844, ilikuwa ni baragumu ya Yubile, inayowakilisha mzunguko mtakatifu wa miaka saba, ambao ukijumlishwa hufikia siku elfu mbili mia tano na ishirini. Bwana alikusudia kuwaongoza Israeli wa kale moja kwa moja kuingia katika Nchi ya Ahadi, lakini uasi wao ulizuia jambo hilo kutokea. Bwana alikusudia kuwaongoza Israeli wa kisasa moja kwa moja kuingia katika Nchi ya Ahadi, lakini uasi ulizuia jambo hilo kutokea. Ikiwa Israeli wa kisasa wangekuwa watiifu kwa nuru inayozidi kusonga mbele ya malaika wa tatu, wangeliuonya ulimwengu, na Bwana angerudi zaidi ya miaka mia moja iliyopita.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Kuti izvozvo zviitike, Ishe vaifanira kunge vakaita shanduko pakati pevaMillerite, uye shanduko iyoyo inozivikanwa muMagwaro sechakavanzika chaMwari. Dai Adventism yakatevera chiedza chaienderera mberi chengirozi yechitatu, ipapo hwamanda yeJubheri ingadai yakarira ichipfuurira kusvikira kumagumo, nokuti mumazuva okurira kwehwamanda yechinomwe ndimo munopedzeredzwa chakavanzika chaMwari. Muna Zvakazarurwa gumi, hwamanda iyoyo, inova hwamanda yeJubheri, uyezve hwamanda yenhamo yechitatu, yakatanga kurira pana Gumiguru 22, 1844.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Kutumwa kwandakaona kumire pamusoro pegungwa napamusoro penyika kwakasimudza ruoko rwako kudenga, kukapika naiye anorarama nokusingaperi-peri, iye akasika denga nezviri mariri, nenyika nezviri mairi, negungwa nezviri mariri, kuti nguva haichazovipozve; asi pamazuva enzwi rengirozi yechinomwe, painotanga kuridza hwamanda, chakavanzika chaMwari chichapedziswa, sezvaakazivisa kuvaranda vake vaporofita. Zvakazarurwa 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

Nzira yokunatswa nokuedzwa yakatanga pana 22 Gumiguru 1844, iyo yakanga iri chiedza chaienderera mberi chengirozi yechitatu, yakatanga nechiedza chaDanieri chitsauko 8, ndima 14, uye yakaguma nechiedza chaDanieri chitsauko 8, ndima 13. Yakatanga nemhinduro yendima 14, ikaguma nomubvunzo wendima 13.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Iwo makore gumi nemapfumbamwe akafananidzirwa nekuuya kweshoko renyevero raIsaya kuna Ahazi, mambo waJudha chaiyo, panguva yehondo yomukati pakati pokuchamhembe nokumaodzanyemba. Iwo makore gumi nemapfumbamwe akaguma namambo wokuchamhembe achiita kuti Israeri iende muuranda. Iwo makore gumi nemapfumbamwe akafananidzira kuuya kwengirozi yechitatu muna 1844, kusvikira pakupanduka kwa1863. Chiedza chaienderera mberi chengirozi yechitatu chakamiririrwa neshoko raIsaya.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Kukanwa kwechiedza ichocho chaienderera mberi kwakagumisa kufamba kweMillerite, uye munguva iyoyo yekuedzwa, Kufamba kweMillerite kwePhiladherefia kwakashanduka kuva Kereke yeRaodhikia. Makore gumi nemapfumbamwe akatanga muna 742 BC, nemakore gumi nemapfumbamwe akatanga muna 1844, ose ari maviri anomirira nzira yekuedzwa nekunatswa mumazuva okupedzisira, ndiko kuti, nguva yokupedzisira yekuedzwa kwechiedza chinoramba chichifambira mberi chemutumwa wechitatu.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

Mukati meyero yokupedzisira iyoyo, chakavanzika chaMwari chichapedzwa. Vane zana namakumi mana nezvina zvuru ndivo avo vanomirira, vanodzoka uye vanoiswa chisimbiso.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Sunga uchapupu, chisimbisa murayiro pakati pevadzidzi vangu. Uye ndichamirira Jehovha, iye anovanza chiso chake kuimba yaJakobho, uye ndichatarira kwaari. Tarirai, ini navana vandakapiwa naJehovha tiri zviratidzo nezvishamiso muIsraeri zvinobva kuna Jehovha wehondo, anogara paGomo reZioni. Isaya 8:16–18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Mungu wa kujaribiwa wa mwisho wa nuru inayoendelea ya malaika wa tatu katika siku za mwisho ulianza pale ambapo kipindi cha mwanzo cha kujaribiwa kilianza. Ulianza wakati Yesu alipoinua mkono Wake kuelekea mbinguni na kutangaza kwamba “wakati hautakuwapo tena.” Tangazo hilo lilitokea tarehe 22 Oktoba, 1844, wakati parapanda ya saba ilipotangaza Yubilei katika hitimisho la mzunguko mtakatifu wa saba. Mzunguko wa miaka saba, uliorudiwa mara saba, ulikuwa kihalisi miaka arobaini na tisa, au siku elfu mbili mia tano na ishirini.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

1989 inoratidza “nguva yokuguma” mukufamba kwevane zviuru zana namakumi mana nezvina, uye 1989 inoratidzawo kupera kwemakore zana namakumi maviri namatanhatu akatanga pakupanduka kwa1863. Kufamba kwevane zviuru zana namakumi mana nezvina kwakatanga pa“nguva yokuguma,” nechiratidzo che“nguva nomwe,” nokuti zana namakumi maviri namatanhatu chikamu chegumi chezviuru chimwe namazana maviri namakumi matanhatu, izvo zvakare zviri hafu yezviuru zviviri namazana mashanu namakumi maviri.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Yesu siku zote huwakilisha mwisho wa jambo kwa mwanzo wa jambo, na mwanzo wa mwendo wa wale mia moja arobaini na nne elfu uliwekwa alama kwa ishara ya “nyakati saba,” kama ilivyo pia katika mwisho wa mwendo huo. Siku za kupigwa kwa tarumbeta ya malaika wa saba, wakati siri ya Mungu inakamilishwa, zilianza mwishoni mwa zile siku “tatu na nusu” za Ufunuo sura ya kumi na moja. Tarumbeta ya Saba, ambayo pia ndiyo Ole ya tatu, ilitoa sauti yake ya pili tarehe 7 Oktoba, 2023, na siri ya Mungu sasa inakamilika, kama “alivyowaambia watumishi wake manabii.” Mwisho wa mwendo huo umewekwa alama kwa ishara ya “nyakati saba,” kama ulivyokuwa mwanzo wa mwendo huo huo.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

Pakupera kwenguva muna 1798, “nguva nomwe” dzokutsamwa kwaMwari pamusoro poumambo hwokumusoro dzakaguma, uye pakupera kwesangano revaMillerite, kurambwa kwezvokwadi zvakabatanidzwa ne“nguva nomwe” kwakaratidza kumukira kwa1863. Jesu nguva dzose anoratidza kuguma kwechinhu nokutanga kwechimwe chinhu, uye sangano rengirozi yokutanga (vaMillerite), rinoratidza sangano rengirozi yechitatu (zana namakumi mana nezvina ezviuru). Masangano ose ari maviri anotanga ne“nguva nomwe” uye anoguma nadzo. Haukwanisi kungozvigadzira zvinhu izvi.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Vaya vari munzvimbo dzemabasa ane mutoro havafaniri kutendeukira kumisimboti yenyika yokuzvifadza nokupambadza, nokuti havagoni kuzvibvumira; uye kunyange dai vaigona, misimboti yakafanana neyaKristu yaisazvitendera. Dzidziso zhinji dzinofanira kupiwa. ‘Ndianiko waAchadzidzisa zivo? uye ndianiko waAchaita kuti anzwisise dzidziso? ndivo vakarumurwa mukaka, vakabviswa pazamu. Nokuti chirevo chinofanira kuva pamusoro pechirevo, chirevo pamusoro pechirevo; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, napapo zvishoma.’ Saizvozvo shoko raShe rinofanira kuunzwa pamberi pavana nomwoyo murefu, uye richichengetwa nguva dzose pamberi pavo, navabereki vanotenda shoko raMwari. ‘Nokuti nemiromo inokakama uye norumwe rurimi Achataura kuvanhu ava. Vaakataurira achiti, Iri ndiro zororo ramungazorodza naro vaneta; uye uku ndiko kuzorodza: asi havana kuda kunzwa. Asi shoko raShe rakava kwavari chirevo pamusoro pechirevo, chirevo pamusoro pechirevo; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, napapo zvishoma; kuti vaende, vawire shure, vaputswe, vabatwe nomusungo, vatorwe.’ Nemhaka yei?—nokuti havana kuteerera shoko raShe rakauya kwavari.

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Izvi zvinoreva avo vasina kugamuchira kudzidziswa, asi vakachengeta uchenjeri hwavo pachavo, uye vakasarudza kuzvishandira maererano nemifungo yavo pachavo. Ishe vanopa ava muyedzo, kuti vangatora nzvimbo yavo yokutevera zano Ravo, kana kuti varambe uye vaite maererano nemifungo yavo pachavo, uye ipapo Ishe vachavasiya kumugumo wakasimba weizvozvo. Munzira dzedu dzose, mubasa redu rose kuna Mwari, vanotaura kwatiri vachiti, ‘Ndipe mwoyo wako.’ Mweya unozvininipisa, unodzidzisika, ndiwo unodiwa naMwari. Chinhu chinopa munyengetero kunaka kwawo kukuru ndechokuti unobva pamwoyo une rudo, unoteerera.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Mwari anoda zvimwe zvinhu kuvanhu Vake; kana vakati, Handizopi mwoyo wangu kuti ndiite chinhu ichi, Ishe vanovarega vachipfuurira mberi mukufunga kwavo kwavanoti kwakangwara vasina uchenjeri hunobva kudenga, kusvikira Rugwaro urwu [Isaya 28:13] rwazadzikiswa. Hamufaniri kuti, Ndichatevera kutungamirira kwaShe kusvikira pane imwe nhanho inoenderana nekutonga kwangu, mozobatirira pazvinofungwa zvenyu, muchiramba kuumbwa maererano nechimiro chaShe. Mubvunzo ngaubvunzwe kuti, Ichi ndicho kuda kwaShe here? kwete, Iyi ndiyo pfungwa kana kutonga kwa—– here?” Testimonies to Ministers, 419.

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