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# Future for America and July 18, 2020 - Number Two

ናይ ኣሜሪካ መጻኢን 18 ሓምለ 2020 - ቍጽሪ ክልተ

Eating the Message

Kudya Uthenga

Author

Jeff Pippenger

Published

August 24, 2023

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Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”

Go se gaufi le gore nako ya tshepelo e tswalege, go tla dirwa taelo ya gore, “o se ka wa baya mafoko a boporofeti jwa buka eno sekano.”

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Zvino akati kwandiri, Usasimbisa mashoko euprofita hwebhuku iri nechisimbiso; nokuti nguva yava pedyo. Asina kururama, ngaarambe asina kururama hake; uye akasviba, ngaarambe akasviba hake; uye akarurama, ngaarambe akarurama hake; uye mutsvene, ngaarambe ari mutsvene hake. Zvakazarurwa 22:10, 11.

In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.

M’chitsauko chachisanu cha Chivumbulutso, Mulungu Atate akhala pa mpando wake wachifumu, ndipo m’dzanja mwake muli buku losindikizidwa ndi zisindikizo zisanu ndi ziwiri.

> And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.

> Ndzi vona ebokisini ra xinene ra Loyi a tshamaka exiluvelweni buku lebyi tsariweke endzeni ni le matlhelo ya byona, lebyi pfalekisiweke hi swidembelelo swa nkombo. Nhlavutelo 5:1.

As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.

Sezvo nyaya inotanga pandima yokutanga ichiramba ichienderera kusvikira pachitsauko chechinomwe, tinoona kuti Jesu, anomiririrwa seShumba yorudzi rwaJudha, ndiye Anotora bhuku muruoko rwaBaba Vake uye otanga kuzarura zvisimbiso zvacho zvichitevedzana. PaAnozarura chisimbiso chechitanhatu uye achiratidza shoko rinomiririrwa nechisimbiso ichocho, chitsauko chechitanhatu chinoguma. Chinoguma nomubvunzo unotungamirira kupinda muchitsauko chechinomwe, umo matinowana mhinduro yomubvunzo wakamutswa mundima yokupedzisira yechitsauko chechitanhatu.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Ngokuba usuku olukhulu lwentukuthelo yakhe selufikile; ngubani oyokuma? IsAmbulo 6:17.

Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”

Chitsauko chechinomwe chinounza zviuru zana nemakumi mana nezvina, pamwe chete ne“boka guru.” Mushure mokunge vanhu vaMwari varatidzwa muchitsauko chechinomwe, ipapo tinoona chisimbiso chechinomwe, uye chokupedzisira, chichibviswa. Chiporofita chimwe bedzi chiri mubhuku raZvakazarurwa chakaiswa chisimbiso zvakare i“mabhanan’ana manomwe” echitsauko chegumi. Pfungwa iri nyore ndeyokuti chiporofita chimwe chete chiri mubhuku raZvakazarurwa chakaiswa chisimbiso, uye chinogona kuzarurwa chisati chavharwa nguva yenyasha, i“mabhanan’ana manomwe.”

For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.

Kwemakore, kana kusiri kuti makumi amakore, Future for America yanga ichizivisa zvinomirirwa ne“kutinhira kunomwe.” “Kutinhira kunomwe” kunomiririra nhoroondo yesangano revaMillerite kubva pana 11 Nyamavhuvhu 1840 kusvika pana 22 Gumiguru 1844. Sista White vanosimbisa chokwadi ichi uye vanowedzerawo kuti “kutinhira kunomwe” kunomiririrawo “zviitiko zvenguva yemberi zvichazarurwa maererano nokutevedzana kwazvo.” Mharidzo yakadzama yezvokwadi izvi inowanikwa muHabakkuk’s Tables, nokuda kwavose vasingazivi zvokwadi idzi dzechiporofita.

The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.

Chokwadi cha mabingu manomwe chimene chakhala chikuperekedwa m’mbuyomu chikadali chowonadi; koma kuyambira mu Ogasiti wa chaka chino Ambuye wachotsa dzanja lake pa nkhani zimenezi, ndipo kumvetsa kwakukulu kwina kwavumbulutsidwa. Tiyamba ndi chaputala cha khumi cha Chivumbulutso, kenaka tidzalingalira ndemanga ya Sister White pa chaputalacho. Tisanachite zimenezi, tiyenera kuzindikira mfundo ziwiri zosakhudzana ndi kulingalira kwa mabingu manomwe.

The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.

Chinhu chokutanga ndechokuti kuzivikanwa kwechokwadi chekutinhira kunomwe kwazarurwa zvino kunoda mitsara yakati kuti yezvokwadi kuti zvinhu zvose zvinomiririrwa nokutinhira kunomwe zviiswe panzvimbo yazvo. Pano, ndinonyengetera, ndipo pane kutsungirira kwevatsvene. Chinhu chechipiri chakabatana neizvi ndechokuti chirongwa chinobudisa mharidzo dzezwi dzezvinyorwa izvi chine muganhu wenguva yachinogona kuverenga nokutaura. Chinyorwa chimwe nechimwe chinofanira kukwana mukati menguva iyoyo. Kubva pakutanga kwechidzidzo chino, ndiri kukuzivisai kuti zvichada zvinyorwa zvishoma kuti chisimbiswe chokwadi chinomiririrwa nokutinhira kunomwe. Zvino kuchitsauko chegumi.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. 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. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.

> Zvino ndakaona mumwe mutumwa ane simba achiburuka achibva kudenga, akafukidzwa negore; uye pamusoro wake pakanga pane murarabungu, uye chiso chake chakanga chakaita sezuva, netsoka dzake dzakanga dzakaita sembiru dzomoto. Uye akanga akabata mubhuku duku rakazaruka muruoko rwake; akatsika gungwa netsoka yake yokurudyi, nenyika netsoka yake yoruboshwe, Akadanidzira nenzwi guru, sokurira kunoita shumba; uye paakanga adanidzira, kutinhira kunomwe kwakataura nenzwi razvo. Uye kutinhira kunomwe kwakati kwataura nenzwi razvo, ndakanga ndoda kunyora; asi ndakanzwa inzwi richibva kudenga richiti kwandiri, Namata izvi zvakataurwa nokutinhira kunomwe, urege kuzvinyora. Zvino mutumwa wandakaona amire pamusoro pegungwa nepamusoro penyika akasimudzira ruoko rwake kudenga, Akapika naiye anorarama nokusingaperi-peri, akasika denga nezvinhu zviri mariri, nenyika nezvinhu zviri mairi, negungwa nezvinhu zviri mariri, kuti nguva haichazovipozve; Asi mumazuva enzwi romutumwa wechinomwe, paachatanga kuridza hwamanda, chakavanzika chaMwari chichapedziswa, sezvaakazivisa kuvaranda vake vaprofita. Zvino inzwi randakanzwa richibva kudenga rakataurazve kwandiri, rikati, Enda, utore bhuku duku rakazaruka riri muruoko rwomutumwa amire pamusoro pegungwa nepamusoro penyika. Ndikaenda kumutumwa ndikati kwaari, Ndipei bhuku duku iro. Akati kwandiri, Ritore, uridye rose; richavava mudumbu mako, asi mumuromo mako richava rinotapira souchi. Ipapo ndakatora bhuku duku kubva muruoko rwomutumwa ndikaridya rose; uye mumuromo mangu rakanga rinotapira souchi; asi pandakangoridya, dumbu rangu rakavava. Zvino akati kwandiri, Unofanira kuprofita zvakare pamberi pamarudzi mazhinji, nendudzi, nendimi, namadzimambo. Zvakazarurwa 10:1–11.

Commenting on chapter ten, Sister White states:

Akitolea maoni sura ya kumi, Dada White anasema:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Mutumwa ane simba akarayira Johane akanga asiri mumwe munhu asingasviki pana Jesu Kristu. Kuiswa kwetsoka Yake yorudyi pamusoro pegungwa, neyoruboshwe pamusoro penyika yakaoma, kunoratidza chikamu chaAri kuita muzviitiko zvokupedzisira zvehondo huru naSatani. Chimiro ichi chinoratidza simba Rake guru rose nesimba Rake rokutonga pamusoro penyika yose. Hondo iyi yakaramba ichisimba uye ichiwedzera kutsunga kubva panguva nenguva, uye icharamba ichidaro kusvikira pazviitiko zvokupedzisira, apo kushanda kwounyanzvi kwemasimba erima kuchasvika pakukwirira kwako. Satani, akabatana navanhu vakaipa, achanyengera nyika yose pamwe namachechi asingagamuchiri rudo rwechokwadi. Asi mutumwa ane simba anoda kutariswa. Anodanidzira nenzwi guru. Anofanira kuratidza simba nechiremera chezwi Rake kuna avo vakabatana naSatani kuti vapikise chokwadi.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Pashure pokunge mabhanan’ana manomwe aya ataura manzwi awo, murayiro wakauya kuna Johani sezvawakauyawo kuna Danieri pamusoro pebhuku duku uchiti: ‘Namira zvinhu izvo zvakataurwa nemabhanan’ana manomwe.’ Izvi zvine chokuita nezviitiko zvenguva yemberi zvichazoziviswa maererano nehurongwa hwazvo. Danieri achamira panzvimbo yake pakuguma kwamazuva. Johani anoona bhuku duku risina kunamirwa. Ipapo zviporofita zvaDanieri zvinowana nzvimbo yazvo yakafanira mumashoko engirozi yokutanga, yechipiri, neyechitatu anofanira kupiwa kunyika. Kusanamirwa kwebhuku duku ndiko kwaiva shoko rine chokuita nenguva.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> "Mabhuku aDanieri neZvakazarurwa chinhu chimwe. Rimwe chiporofita, rimwe chizaruro; rimwe bhuku rakaiswa chisimbiso, rimwe bhuku rakazarurwa. Johani akanzwa zvakavanzika zvakataurwa nemabhanan’ana, asi akarairwa kuti arege kuzvinyora.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Chiedza chakakosha chakapiwa Johane, chakataurwa kubudikidza nokutinhira kunomwe, chaiva chirevo chakajeka chezviitiko zvaizoitika pasi peshoko rengirozi yokutanga neyechipiri. Zvakanga zvisina kunaka kuti vanhu vazive zvinhu izvi, nokuti kutenda kwavo kwaifanira kuedzwa zvirokwazvo. Mukurongeka kwaMwari, zvokwadi dzinoshamisa zvikuru uye dzepamusoro dzaizoziviswa. Shoko rengirozi yokutanga neyechipiri raifanira kuparidzwa, asi pakanga pasina chimwe chiedza chaifanira kuzarurwa mashoko aya asati aita basa rawo rakatsaurwa. Izvi zvinomiririrwa nengirozi yakamira norutsoka rumwe pamusoro pegungwa, ichizivisa nechifungo chakatsvene zvikuru kuti nguva haichazovipo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.

“ngirozi ine simba” yakaburuka musi wa11 Nyamavhuvhu 1840 aiva Kristu, uye aiva neshoko muruoko rwake iro Johani akaudzwa kuti aridye. Zvakadyiwa naJohani raiva shoko, asi zvaiva pachena kuti raiva shoko raifanira kuendeswa kuvanhu vaMwari, kwete kunyika. Zvakakosha kuziva kuti ndiani aiva vateereri vakanangwa mundima iyi, nokuti kunyange hazvo Kristu akaburuka musi wa11 Nyamavhuvhu 1840, zvichiratidza kupihwa simba kweshoko rengirozi yokutanga, uye nokudaro zvichizivisa nguva iyo shoko rengirozi yokutanga raizotakurwa richienda kunyika yose, kabhuku kaduku akaifanira kudyiwa naJohani kari kuzivisa nguva iyo chiPurotesitendi chakapa jasi rouPurotesitendi kuvaMillerite. Kristu paakaburuka aine kabhuku kaduku, akanga achigumisa ukama hweSungano yake nechechi yakabva murenje, uye panguva imwe cheteyo achizivisa vanhu veMillerite savanhu vake vatsva vakasarudzwa veSungano. VaMillerite vaiva vanhu vakanga kare vasiri vanhu vaMwari. Vaporofita havambopikisi mumwe nomumwe.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me wh en he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.

> Akati kwandiri, Mwanakomana womunhu, mira netsoka dzako, ndigotaura newe. Mweya akapinda mandiri paakataura neni, akandimisa netsoka dzangu, ndikanzwa iye akanga achitaura neni. Akati kwandiri, Mwanakomana womunhu, ndinokutuma kuvana vaIsraeri, kurudzi runopandukira rwakapandukira ini; ivo namadzibaba avo vakanditadzira kusvikira pazuva rino chairo. Nokuti vana vane hasha uye vane mwoyo yakaoma. Ndinokutuma kwavari; ugovati kwavari, Zvanzi naIshe Jehovha. Uye ivo, kana vachida kunzwa, kana vachida kuramba, (nokuti ivo imba inopandukira,) vachaziva havo kuti pakati pavo pakanga pane muprofita. Uye iwe, mwanakomana womunhu, usavatya, uye usatya mashoko avo, kunyange minzwa nemikukutu zviri pauri, uye uchigara pakati pezvinyavada; usatya mashoko avo, kana kuvhunduswa nezviso zvavo, kunyange vari imba inopandukira. Uye uchataura mashoko angu kwavari, kana vachida kunzwa, kana vachida kuramba; nokuti vakapanduka zvikuru. Asi iwe, mwanakomana womunhu, inzwa zvandinotaura kwauri; usapanduka seimba inopandukira iyo; shama muromo wako, udye zvandinokupa. Zvino ndakati ndatarira, tarira, ruoko rwakatumirwa kwandiri; uye, tarira, makanga mune rwakapetwa rwebhuku marwuri. Akarutandavadza pamberi pangu; rwakanga rwakanyorwa mukati nokunze; uye makanga makanyorwamo kuchema, nokuungudza, nenhamo. Akatizve kwandiri, Mwanakomana womunhu, idya chaunowana; idya rwakapetwa urwu, uende undotaura kuimba yaIsraeri. Saka ndakashama muromo wangu, iye akandipa kuti ndidye rwakapetwa urwu. Akati kwandiri, Mwanakomana womunhu, dyisa dumbu rako, uzadze ura hwako norwakapetwa urwu rwandinokupa. Ipapo ndakarudya; rukava mumuromo mangu soruchi pakutapira kwarwo. Akati kwandiri, Mwanakomana womunhu, enda, uende kuimba yaIsraeri, utaure kwavari namashoko angu. Nokuti hauna kutumwa kuvanhu vane mutauro usingazikanwi nounotaura zvakaoma, asi kuimba yaIsraeri; kwete kuvanhu vazhinji vane mutauro usingazikanwi nounotaura zvakaoma, vane mashoko ausingagoni kunzwisisa. Zvirokwazvo, dai ndakanga ndakutuma kwavari, vangadai vakakuteerera. Asi imba yaIsraeri haingakuteereri; nokuti havanganditeereri ini; nokuti imba yose yaIsraeri ine hasha uye ine mwoyo yakaoma. Tarira, ndakasimbisa chiso chako kuti chimirisane nezviso zvavo, nehuma yako kuti imirisane nehuma dzavo. Ndakaita huma yako sedhaimani rakaoma kukunda ibwe romusarasara; usavatya, kana kuvhunduswa nezviso zvavo, kunyange vari imba inopandukira. Akatizve kwandiri, Mwanakomana womunhu, gamuchira mumwoyo mako mashoko angu ose andichataura kwauri, unzwe nenzeve dzako. Ezekieri 2:1–3:10.

When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.

Nguva iyo Kristu akaburuka nebhuku duku iro Johane akatora akadya, rakanga riri “mumuromo make richitapira souchi.” Johane Muporofita wezvakazarurwa naEzekieri, vose vari vaviri vakatora shoko kubva “muruoko” rwaKristu. Ezekieri, uye naizvozvo Johane, vakanga vane shoko rokuti vaendese ku“imba yaIsraeri,” kwete kuna avo vari kunze kwaIsraeri. Dai avo vari kunze kwaIsraeri vakanga vanzwa shoko iri, vangadai vakarigamuchira, asi kwete Israeri, nokuti “imba yose” yaIsraeri “yakaoma kumeso uye yakaoma mwoyo.” Imba yakazara yaIsraeri (imba yose) yakanga yakamukira zvachose. Israeri muna 1840 yakamiririrwa muna Zvakazarurwa chitsauko chegumi sekereke iri murenje. Vakanga vazadza mukombe wenguva yavo yokuedzwa.

Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.

Kunyange zvazvo shoko racho raisazonzwiwa naIsraeri, muporofita akanga achiri kurairwa kuvaendesa shoko rebhukwana duku, nechinangwa chokuvaita vane mhaka nokuramba kwavo chiedza chengirozi yokutanga. Mumabhuku okutonga, vaifanira kuverengerwa mhaka nokuramba kunzwa shoko ro“muporofita” akanga “ari pakati pavo.” Kuramba muporofita ndiko kuramba shoko rakanga rapiwa kumuporofita nengirozi Gabhurieri, uyo akanga arigamuchirawo kuna Kristu, uyo akanga arigamuchira kuna Baba. Apo Kristu akaburuka aine shoko rebhukwana duku muruoko Rwake, zvakafanana nenguva iyo Mweya Mutsvene wakaburuka pakubhabhatidzwa Kwake. Izvozvo zvakanga zvambofananidzirwa naMozisi pagwenzi raibvira, uye ndiyo nzira-chiratidzo imwe cheteyo iripo mukufamba kwese kweshanduko.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Basa raMwari panyika rinoratidza, kubva panguva nenguva, kufanana kunoshamisa mukuvandudzwa kukuru kwose kana kufamba kupi nokupi kwechitendero. Misimboti yokubata kwaMwari navanhu inogara yakangofanana. Kufamba kwakakosha kwenguva ino kune zvakafanana nako mune zvenguva dzakapfuura, uye zvakaitika kukereke mumazera akapfuura zvine zvidzidzo zvine ukoshi hukuru zvenguva yedu.” The Great Controversy, 343.

The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.

Kupera kwesimba rehutongi hweOttoman musi wa11 Nyamavhuvhu, 1840, (ndiyo nguva iyo Johani naEzekieri vakadya kabhuku kaiva mu“ruoko” rwaKristu,) kunoratidza “kupihwa simba” kweshoko romutumwa wokutanga rakanga “rasvika” pa“nguva yokupedzisira” muna 1798. Rakapiwa “simba” nokusimbiswa kwomutemo mukuru wouprofita wevaMillerite; nheyo yegore kuti rive zuva. Ipapo Kristu akatanga kuvaka hwaro hwetemberi yevaMillerite, sezvaakanga aita parubhabhatidzo rwake.

> “Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’

> “Kutenda kwaNatanaeri kwakanga kwava kuzunguzika zvino kwakasimbiswa, akapindura akati, ‘Rabhi, imi muri Mwanakomana waMwari; imi muri Mambo waIsraeri.’ Jesu akapindura akati kwaari, ‘Nokuti ndati kwauri, Ndakuona uri pasi pomuonde, watenda here? Uchaona zvinhu zvikuru kupfuura izvi.’ Zvino akati kwaari, ‘Zvirokwazvo, zvirokwazvo, ndinoti kwamuri, Kubva zvino muchaona denga rakazaruka, nengirozi dzaMwari dzichikwira nokudzika pamusoro poMwanakomana woMunhu.’”

> “In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.

> “Muvadzidzi ava vokutanga vashoma, hwaro hwechechi yechiKristu hwakanga huchiiswa nokushingaira kwomunhu oga oga. Johane akatanga kutungamirira vaviri vavadzidzi vake kuna Kristu. Ipapo mumwe waava anowana munin’ina wake, akamuunza kuna Kristu. Iye akazodana Firipi kuti amutevere, uye Firipi akaenda kundotsvaka Natanieri.” Spirit of Prophecy, volume 2, 66.

When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.

PaAugust 11, 1840, Kristu paakaburuka aine kabhuku kaduku kakazaruka muruoko rwake, izvi zvakanga zvambofananidzirwa kare mubato reruvandudzo remuupenyu hwaKristu hwapanyika, nokuti mubato wose weruvandudzo une zviratidzo zvemunzira zvakangofanana. Mozisi pamwe chete nemubato weruvandudzo waakatungamirira pakubuda nawo wakanga une chiratidzo chomunzira ichocho. Zvakaitika kuna Mozisi pagwenzi raibvira zvakamiririra kuderera kwoMweya Mutsvene parubhabhatidzo rwaKristu, izvowo zvakazomiririra 1840, uye izvozvo zvakare zvinomiririra September 11, 2001 apo mutumwa ane simba waZvakazarurwa gumi nesere akaburuka.

The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.

“Kuuya” kweshoko remutumwa wokutanga, uye “kuuya” kweshoko remutumwa wechipiri pamwe chete ne“kuuya” kweshoko remutumwa wechitatu, zvose zvinomiririrwa navatumwa. Mutumwa wokutanga ane bhuku duku muruoko rwake, wechipiri akanga ane chinyorwa muruoko rwake, uye wechitatu akanga ane gwaro redehwe muruoko rwake. Pachapupu chevaviri kana vatatu, chokwadi chinosimbiswa. Vatumwa vose vatatu, kungava panguva yokuuya kwavo kana yokupiwa simba kwavo, vane shoko muruoko rwavo.

John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.

Johane na Ezekieli wanawakilisha wale walioila ile ujumbe wakati ujumbe wa malaika wa kwanza “ulitiwa nguvu,” ambao ni alama ya kihistoria iliyo tofauti na wakati ujumbe wa malaika wa kwanza “ulipowasili” mwaka 1798.

The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.

ភាពខុសគ្នារវាង «ការមកដល់» នៃសារមួយ និង «ការផ្តល់អំណាច» ដល់សារនោះ គឺជាការបែងចែកមួយដ៏សំខាន់យ៉ាងខ្លាំង ដែលត្រូវកត់សម្គាល់។ នៅពេលយើងពិចារណាអំពីអត្ថបទខាងក្រោម សូមកត់សម្គាល់ថា គោលបំណងរបស់ទេវតាទីមួយ គឺដូចគ្នាពិតប្រាកដនឹងគោលបំណងរបស់ទេវតានៅក្នុង វិវរណៈ ១៨ ដែលបំភ្លឺផែនដីដោយសិរីល្អរបស់គាត់។ សូមកត់សម្គាល់ផងដែរថា សារនីមួយៗបង្កឲ្យមានការបែងចែក ដោយបង្កើតអ្នកថ្វាយបង្គំពីរក្រុម។

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> “Ndzi kombiwile ku tsakela loku matilo hinkwawo ma ku tekeke entirhweni lowu a wu endliwa emisaveni. Yesu u rhumile ntsumi ya matimba [ntsumi yo sungula] leswaku yi xika yi ya tsundzuxa vaaki va misava leswaku va tilulamisela ku vuya kakwe ka vumbirhi. Loko ntsumi yi suka emahlweni ka Yesu etilweni, ku rhange emahlweni ka yona ku vonakala loku hatimaka ngopfu ni loku kwetsimaka hi ku vangama. Ndzi byeriwile leswaku ntirho wa yona a ku ri ku voningisa misava hi ku vangama ka yona ni ku tsundzuxa munhu hi vukarhi lebyi taka bya Xikwembu. Magidi ya vanhu ma amukerile ku vonakala koloko. Van’wana exikarhi ka vona a va vonaka onge va tikhoma hi ku titsongahata lokukulu, kasi van’wana a va tsakile naswona va khomiwile hi ntsako lowukulu. Hinkwavo lava amukeleke ku vonakala va hundzuluxele swikandza swa vona etilweni kutani va dzunisa Xikwembu. Hambileswi a ku vangamisiwa ehenhla ka hinkwavo, van’wana va nghene ntsena ehansi ka nkucetelo wa kona, kambe a va ku amukelanga hi mbilu hinkwayo. Vo tala va tele hi vukarhi lebyikulu. Vatirheli ni vanhu va hlanganile ni lava nyameke, kutani va lwisana hi matimba ni ku vonakala loku a ku hangalasiwe hi ntsumi leyikulu. Kambe hinkwavo lava ku amukeleke va tihambanise ni misava naswona va hlanganisiwe swinene un’wana ni un’wana.”

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.

> “සිව්රුන්ගෙන් හැකිතාක් බොහෝ දෙනෙකුගේ සිත් ආලෝකයෙන් ඉවතට ආකර්ෂණය කරගැනීමට සතන් සහ ඔහුගේ දූතයෝ අතිශය උනන්දුවෙන් නිරත වූහ. එය ප්‍රතික්ෂේප කළ සමූහය අන්ධකාරයේ තබා දමන ලදී. දෙවියන්වහන්සේගේ දූතයා ස්වර්ගීය මූලාරම්භයක් ඇති පණිවුඩය ඔවුන්ට ඉදිරිපත් කරනු ලැබූ විට, තමන් ප්‍රකාශයෙන් දෙවියන්වහන්සේගේ ජනතාව යැයි කියාගත් ඔවුන් කෙරෙහි ඉතා ගැඹුරු උනන්දුවකින් බලා සිටිමින්, ඔවුන් වර්ධනය කළ චරිතය ලියා තැබීමට සැලකිලිමත් වූ බව මම දැක්කෙමි. යේසුස්වහන්සේට ප්‍රේමය ඇතැයි ප්‍රකාශ කළ බොහෝ දෙනෙක් ස්වර්ගීය පණිවුඩයෙන් උපහාසයෙන්, අපහාසයෙන්, හා ද්වේෂයෙන් හැරී ගිය විට, අතේ පර්චමයක් දරාගත් දූතයෙක් ඒ ලජ්ජාජනක වාර්තාව ලියා තැබීය. යේසුස්වහන්සේගේ ප්‍රකාශිත අනුගාමිකයන් විසින් උන්වහන්සේ මෙසේ අවමානයට ලක් කරනු ලැබීම නිසා මුළු ස්වර්ගයම ක්‍රෝධයෙන් පිරී ගියේය.”

> “I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.

> “Ndzi vone ku hela matimba ka lava a va tshembile, hikuva a va nga n’wi voni Hosi ya vona hi nkarhi lowu a wu languteriwile. A ku ri xikongomelo xa Xikwembu ku fihla leswi nga ta ta enkarhini lowu taka ni ku tisa vanhu va xona endhawini yo endla xiboho. Loko ku nga ri hi ku chumayeriwa ka nkarhi lowu vekiweke hi ku kongoma ka ku vuya ka Kreste, ntirho lowu Xikwembu xi a xi wu kunguhatile a wu nga ta va wu hetisekile. Sathana a a ri karhi a rhangela vo tala swinene leswaku va languta swinene emahlweni enkarhini lowu taka eka swiendlakalo leswikulu leswi fambelanaka ni vuavanyisi ni ku pfariwa ka nkarhi wa tintswalo. A swi fanerile leswaku vanhu va tisiwa eku laveni hi ku hiseka ku lunghiselela ka sweswi.”

> “As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.

> “Sezvo nguva yakanga ichipfuura, avo vakanga vasati vagamuchira zvizere chiedza chengirozi vakabatana navaya vakanga vazvidza shoko, uye vakatukira vakanga vaodzwa mwoyo nokuvaseka. Ngirozi dzakacherechedza mamiriro evaiti vateveri vaKristu. Kupfuura kwenguva yakatarwa kwakanga kwaedza nekuvaratidza zvavakanga vari, uye vazhinji kwazvo vakayerwa pachikero vakawanikwa vachishaiwa. Nenzwi guru vakazviti maKristu, asi pazvinhu zvinenge zvose vakakundikana kutevera Kristu. Satani akafara zvikuru pamusoro pemamiriro eava vaizviti vateveri vaJesu.

> “He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.

> “आफ्नो पासोमा उनले तिनीहरूलाई पारेका थिए। उनले बहुसंख्यकलाई सोझो मार्ग त्याग्न अगुवाइ गरेका थिए, र तिनीहरू स्वर्गतर्फ कुनै अर्को बाटोबाट उक्लन खोजिरहेका थिए। स्वर्गदूतहरूले सियोनमा शुद्ध र पवित्र जनहरू पापीहरू तथा संसारलाई प्रेम गर्ने कपटीहरूसँग मिसिएको देखे। तिनीहरूले येशूका सच्चा चेलाहरूको निगरानी गर्दै आएका थिए; तर भ्रष्टहरूले पवित्र जनहरूलाई प्रभावित पारिरहेका थिए। जसका हृदयमा येशूलाई देख्ने तीव्र अभिलाषा प्रज्वलित थियो, तिनीहरूलाई उहाँको आगमनको विषयमा बोल्न तिनीहरूका धर्मको दाबी गर्ने दाजुभाइहरूले निषेध गरेका थिए। स्वर्गदूतहरूले त्यो दृश्य हेरे र आफ्नो प्रभुको प्रकट हुनुलाई प्रेम गर्ने बाँकी रहेकाहरू प्रति सहानुभूति प्रकट गरे।”

> “Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures 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. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.

> “ਮੈਂ ਇੱਕ ਹੋਰ ਸ਼ਕਤੀਸ਼ਾਲੀ ਦੂਤ [ਦੂਜਾ ਦੂਤ] ਨੂੰ ਧਰਤੀ ਉੱਤੇ ਥੱਲੇ ਆਉਣ ਲਈ ਨਿਯੁਕਤ ਕੀਤਾ ਹੋਇਆ ਵੇਖਿਆ। ਯਿਸੂ ਨੇ ਉਸ ਦੇ ਹੱਥ ਵਿੱਚ ਇੱਕ ਲਿਖਤ ਰੱਖੀ, ਅਤੇ ਜਦੋਂ ਉਹ ਧਰਤੀ ਉੱਤੇ ਆਇਆ, ਉਸ ਨੇ ਉੱਚੀ ਆਵਾਜ਼ ਨਾਲ ਪੁਕਾਰਿਆ, ‘ਬਾਬਲ ਡਿੱਗ ਪਿਆ ਹੈ, ਡਿੱਗ ਪਿਆ ਹੈ।’ ਫਿਰ ਮੈਂ ਉਹਨਾਂ ਨਿਰਾਸ਼ ਹੋਏ ਲੋਕਾਂ ਨੂੰ ਦੁਬਾਰਾ ਆਪਣੀਆਂ ਅੱਖਾਂ ਅਕਾਸ਼ ਵੱਲ ਉਠਾਉਂਦੇ ਵੇਖਿਆ, ਆਪਣੇ ਪ੍ਰਭੂ ਦੇ ਪ੍ਰਗਟ ਹੋਣ ਵਾਸਤੇ ਵਿਸ਼ਵਾਸ ਅਤੇ ਆਸ ਨਾਲ ਤੱਕਦੇ ਹੋਏ। ਪਰ ਬਹੁਤੇ ਇਸ ਤਰ੍ਹਾਂ ਜਾਪਦੇ ਸਨ ਕਿ ਮਾਨੋ ਉਹ ਮੂਰਖਤਾਪੂਰਨ ਅਵਸਥਾ ਵਿੱਚ, ਸੁੱਤੇ ਹੋਏ ਪਏ ਰਹੇ ਹੋਣ; ਤਾਂ ਭੀ ਮੈਂ ਉਹਨਾਂ ਦੇ ਚਿਹਰਿਆਂ ਉੱਤੇ ਡੂੰਘੇ ਦੁੱਖ ਦਾ ਚਿੰਨ੍ਹ ਵੇਖ ਸਕਦਾ ਸੀ। ਨਿਰਾਸ਼ ਹੋਏ ਲੋਕਾਂ ਨੇ ਧਰਮ-ਸ਼ਾਸਤਰਾਂ ਤੋਂ ਵੇਖਿਆ ਕਿ ਉਹ ਠਹਿਰਾਉ ਦੇ ਸਮੇਂ ਵਿੱਚ ਸਨ, ਅਤੇ ਇਹ ਕਿ ਉਨ੍ਹਾਂ ਨੂੰ ਦਰਸ਼ਨ ਦੀ ਪੂਰਤੀ ਲਈ ਧੀਰਜ ਨਾਲ ਉਡੀਕ ਕਰਨੀ ਲਾਜ਼ਮੀ ਸੀ। ਉਹੀ ਸਬੂਤ, ਜਿਸ ਨੇ ਉਨ੍ਹਾਂ ਨੂੰ 1843 ਵਿੱਚ ਆਪਣੇ ਪ੍ਰਭੂ ਦੀ ਉਡੀਕ ਕਰਨ ਲਈ ਪ੍ਰੇਰਿਆ ਸੀ, ਉਸੇ ਨੇ ਉਨ੍ਹਾਂ ਨੂੰ 1844 ਵਿੱਚ ਵੀ ਉਸ ਦੀ ਉਡੀਕ ਕਰਨ ਲਈ ਲੈ ਆਇਆ। ਤਾਂ ਭੀ ਮੈਂ ਵੇਖਿਆ ਕਿ ਬਹੁਸੰਖਿਆ ਵਿੱਚ ਉਹ ਜੋਸ਼ ਨਹੀਂ ਸੀ ਜੋ 1843 ਵਿੱਚ ਉਨ੍ਹਾਂ ਦੇ ਵਿਸ਼ਵਾਸ ਦੀ ਵਿਸ਼ੇਸ਼ ਪਛਾਣ ਸੀ। ਉਨ੍ਹਾਂ ਦੀ ਨਿਰਾਸ਼ਾ ਨੇ ਉਨ੍ਹਾਂ ਦੇ ਵਿਸ਼ਵਾਸ ਨੂੰ ਮੰਦ ਕਰ ਦਿੱਤਾ ਸੀ।”

> “As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.

> “जसरी परमेश्वरका जनहरू दोस्रो स्वर्गदूतको पुकारमा एकताबद्ध भए, त्यस सन्देशको प्रभावलाई स्वर्गीय सेनाले अत्यन्त गहिरो चासोका साथ अवलोकन गर्‍यो। तिनीहरूले देखे कि आफूलाई ख्रीष्टियन भन्ने धेरै जनहरूले निराश भएका हरूमाथि तिरस्कार र उपहासका साथ फर्किए। जब उपहासपूर्ण ओठहरूबाट यी शब्दहरू निस्किए, ‘तिमीहरू अझै माथि गएका छैनौ!’ तब एक स्वर्गदूतले तिनलाई लेखे। स्वर्गदूतले भन्यो, ‘तिनीहरूले परमेश्वरको खिल्ली उडाउँछन्।’ मलाई प्राचीन समयमा गरिएको यस्तै प्रकारको पापतर्फ फर्काइयो। एलियाह स्वर्गमा लगिइसकेका थिए, र उनको ओढ्ने वस्त्र एलीशामाथि परेको थियो। त्यसपछि दुष्ट युवाहरू, जसले आफ्ना आमाबाबुबाट परमेश्वरका मानिसलाई तुच्छ ठान्न सिकेका थिए, एलीशाको पछि लागे र उपहासपूर्वक यसो भन्दै कराए, ‘माथि जा, ए गञ्जा टाउके; माथि जा, ए गञ्जा टाउके।’ यसरी उहाँका सेवकलाई अपमान गरेर, तिनीहरूले परमेश्वरलाई नै अपमान गरे, र त्यहीँ त्यतिखेरै आफ्नो दण्ड भोगे। त्यसरी नै, सन्तहरू माथि लगिने विचारको खिल्ली उडाउने र उपहास गर्नेहरूलाई परमेश्वरको क्रोधले भेट्नेछ, र तिनीहरूलाई यो अनुभूति गराइनेछ कि आफ्ना सृष्टिकर्तासँग ठट्टा गर्नु हलुका कुरा होइन।”

> “Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….

> “Jesu akatuma dzimwe ngirozi kuti dzibhururuke nokukurumidza dzinomutsiridza nokusimbisa kutenda kwakanga kworemerwa kwevanhu Vake uye dzivagadzirire kunzwisisa shoko rengirozi yechipiri pamwe chete nekufamba kwakakosha kwaizokurumidza kuitwa kudenga. Ndakaona ngirozi idzi dzichigamuchira simba guru nechiedza kubva kuna Jesu uye dzichibhururuka nokukurumidza dzichiuya panyika kuti dzizadzise kutumwa kwadzo chokubatsira ngirozi yechipiri mubasa rayo. Chiedza chikuru chakapenya pamusoro pevanhu vaMwari apo ngirozi dzakadanidzira dzichiti, ‘Tarirai, Mukwasha auya; budai mumusangane Naye.’ Ipapo ndakaona ava vakanga vaora mwoyo vachisimuka uye vachiwirirana nengirozi yechipiri vachizivisa vachiti, ‘Tarirai, Mukwasha auya; budai mumusangane Naye.’ Chiedza chaibva kungirozi chakapinda murima kwose-kwose. Satani nengirozi dzake vakatsvaka kudzivisa chiedza ichi kuti chisapararire uye chisabudise zvachakanga chakarongerwa kuita. Vakapikisana nengirozi dzokudenga, vachidziudza kuti Mwari akanga anyengera vanhu, uye kuti nechiedza chadzo chose nesimba radzo rose dzaisagona kuita kuti nyika itende kuti Kristu akanga achiuya. Asi kunyange hazvo Satani akaedza kuvhara nzira nokutsausa ndangariro dzevanhu kubva pachiedza, ngirozi dzaMwari dzakaramba dzichienderera mberi nebasa radzo….”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.

> “Jisasge kam ka∙ani rongtalbea biapao bon∙ahaon, aro Ua Rongtalgipa biapgitikona re∙angahani ja∙mano, Isolni niamko man∙gipa Baksa Samgipa Nokatni mikkango chakahaon, Ua a∙gilsakna gittamgipa kattani ja∙man gimikgipa saksa bilakgipa sa∙greko watataha. Sa∙greni jako sepanggipa chukchi saksa donnaaha, aro ua bil aro rasong baksa a∙ao on∙srongeon, mandeona da∙alo gitikbatgipa kenbegnigipa mikrakataniko, namen namgijagipa matnangani baksa aganprakaha. Ia katta Isolni dedrangko simsakna tarisona miksongaha, maina uamangni mikkangchi re∙bananggipa dakgrikani sal aro dukni somoiko uamangna mesokaha. Sa∙gre aganaha, ‘Uamangko matburung aro uni bimang baksa chapchap dakgrikanio rimgen. Jringjrotni janggina uamangni apsan ka∙dongani ong∙a, uamang pangchake dongna nanga. Uamangni janggi nguyakgipa ong∙genchimoba, uamang bebeko rim∙kingkingna nanga.’ Gittamgipa sa∙gre an∙tangni kattako ia gita bon∙ataha: ‘Iano rongtalgiparangni chakchikani dong∙a: Isolni ge∙etanirangko aro Jisasni bebera∙aniko rakkigiparang ian uamang ong∙a.’ Ua ia kattarangko ta∙rake aganengon, salgio donggipa rongtalbea torom tambuna jak ka∙srapaha. Ia kattako ra∙chakgiparang gimikkon gisikrang Rongtalgipa biapgitikona dilgen, jeon Jisas Nokatni mikkango chaksoe, dakna bon∙kamgipa Uni pakwatani kamko ia ra∙re∙enga—sakantina ka∙sachakanian da∙aloba sengenggipa uamangni kosak, aro Isolni niamko uamang ma∙siani gri pe∙giminrangni kosak. Ia piokani kam kakketgipa sigiminrangna aro kakketgipa tanggiparangnaba dakgipa ong∙a. Kristoo ka∙dongsoe sigimin sakantian iano man∙chapa, indiba Isolni ge∙etanirangni gimin seng∙ani gni on∙aijani gimin, uni ge∙etanirangko pe∙e ma∙siani gri pap ka∙giminrangba iano man∙chapa.” Early Writings, 245–254.

A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.

Amaphepha ambalwa kamuva encwadini efanayo, ekhuluma ngemibono efanayo esanda kubhekiselwa kuyo, uDade White uveza ukuthi ukwaliwa kwemiyalezo emithathu emlandweni wamaMillerite kwakufanekiselwe emlandweni kaKristu. Lapho unikeza ofakazi ababili abakhomba inqubo yokuvivinywa eqhubekayo edinga ukunqoba ekuvivinyweni ngakunye ukuze kuqhubekelwe ekuvivinyweni okulandelayo.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Ndakaona boka revanhu rakanga rakachengetedzwa zvakasimba uye rakamira kwazvo, risingaratidzi kutsigira kune avo vaida kuzunungusa kutenda kwakasimbiswa kwomuviri. Mwari akavatarira nokuvafarira. Ndakaratidzwa matanho matatu—mharidzo dzengirozi yokutanga, yechipiri, neyechitatu. Ngirozi yaindiperekedza yakati, ‘Ane nhamo uyo achabvisa dombo rimwe kana kumutsa pini imwe yemharidzo idzi. Kunzwisisa kwechokwadi kwemharidzo idzi kwakakosha zvikuru. Mugumo wemweya yavanhu wakarembera panzira yadzino gamuchirwa nayo.’ Ndakazoburutswazve ndichipfuura nemumharidzo idzi, ndikazoona kuti vanhu vaMwari vakanga vatenga zvakadini neropa ruzivo rwavo. Rwakanga rwawanikwa kubudikidza nokutambudzika kukuru nehondo yakasimba. Mwari akanga avatungamirira nhanho nenhanho, kusvikira avaisa pachikuva chakasimba, chisingazununguswi. Ndakaona vamwe vachiswedera pachikuva vachiongorora hwaro hwacho. Vamwe, vachifara, vakabva vangotsika pachiri pakarepo. Vamwe vakatanga kutsoropodza hwaro. Vaida kuti huvandudzwe, uye ipapo chikuva chingadai chava chakakwana zvikuru, uye vanhu vachifara zvikuru. Vamwe vakaburuka pachikuva kuti vachiongorore, vakati hwaro hwacho hwakanga hwakavakwa zvisizvo. Asi ndakaona kuti vanenge vose vakamira vakasimba pachikuva uye vakakurudzira avo vakanga vaburuka pachiri kuti varege kunyunyuta kwavo; nokuti Mwari ndiye aiva Muvaki Mukuru, uye ivo vakanga vachirwa naye. Vakarondedzera basa rinoshamisa raMwari, rakanga ravaunza pachikuva chakasimba, uye vakabatana vakasimudzira meso avo kudenga, vakakudza Mwari nenzwi guru. Izvi zvakabata vamwe veavo vakanga vanyunyuta uye vakasiya chikuva, uye ivo, nechiso chokuzvininipisa, vakatsikazve pachiri.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Ndzi kombisiwile ku tlhelela endzhaku eka ku twarisiwa ka ku vuya ko sungula ka Kriste. Yohane u rhumiwile hi moya ni matimba ya Eliya [leswi fanekisaka rungula ra ntsumi yo sungula] leswaku a lunghiselela ndlela ya Yesu. Lava va alaka vumbhoni bya Yohane a va pfunekanga hi tidyondzo ta Yesu [leswi fanekisaka rungula ra ntsumi ya vumbirhi]. Ku kaneta ka vona rungula leri a ri tivisa ku ta ka Yena ku va vekile endhawini leyi a va nga ha swi kotiki hi ku olova ku amukela vumbhoni lebyi tiyeke swinene leswaku Yena a a ri Mesiya. Sathana u rhangele lava a va ala rungula ra Yohane leswaku va ya emahlweni swinene, va ala ni ku vambela Kriste [leswi fanekisaka rungula ra ntsumi ya vunharhu]. Hi ku endla sweswo va tiveke endhawini leyi a va nga ha kotiki ku amukela nkateko hi siku ra Pentekosta, [leswi fanekisaka ntsumi ya Nhlavutelo khume-nhungu] lowu a wu ta va dyondzisa ndlela yo nghena eswikwetsimelweni swa le tilweni. Ku handzuriwa ka xisirhelelo xa tempele ku kombisile leswaku magandzelo ni milawu ya vukhongeri ya Vayuda a swi nga ha amukeriwi. Gandzelo lerikulu a ri nyiketiwile naswona a ri amukeriwile, kutani Moya lowo Kwetsima loyi a xikeleke hi siku ra Pentekosta wu susile miehleketo ya vadyondzisiwa endhawini yo kwetsima ya laha misaveni wu yi yisa eka le tilweni, laha Yesu a ngheneke kona hi ngati ya Yena n’wini, leswaku a chululela vadyondzisiwa va Yena mimbuyelo ya ku rivaleriwa ka swidyoho hi gandzelo ra Yena. Kambe Vayuda va siyiwile emunyameni lowu heleleke. Va lahlekeriwe hi ku vonakala hinkwako loku a va nga ta va na kona malunghana ni pulani ya ku ponisiwa, kutani va ha tshemba magandzelo ni minyikelo ya vona leyi nga pfuniki nchumu. Muako lowo kwetsima wa le tilweni a wu teke ndhawu ya lowo laha misaveni, kambe a va nga ri na vutivi bya ku cinca koloko. Hikwalaho, a va nga swi koti ku pfuneka hi ku vulavurisana ka Kriste endhawini yo kwetsima.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Vazhinji vanotarira neshungu huru nzira yakateverwa nevaJudha mukuramba nokuroverera Kristu pamuchinjikwa; uye pavanoverenga nhoroondo yokutambudzwa kwake kunonyadzisa, vanofunga kuti vanomuda, uye vangadai vasina kumuramba sezvakaita Petro, kana kumuroverera pamuchinjikwa sezvakaita vaJudha. Asi Mwari, anoverenga mwoyo yavanhu vose, akaisa pamuedzo rudo irworwo kuna Jesu rwavaitaura kuti vainarwo. Denga rose rakatarira nokufarira kwakadzama kugamuchirwa kweshoko romutumwa wokutanga. Asi vazhinji vaizviti vanoda Jesu, uye vaichema pavaiverenga nyaya yomuchinjikwa, vakaseka mashoko akanaka okuuya kwake. Panzvimbo pokugamuchira shoko iri nomufaro, vakati kunyengera. Vakavenga avo vaida kuonekwa kwake uye vakavadzinga mumachechi. Avo vakaramba shoko rokutanga vaisagona kubatsirwa neshoko rechipiri; uye havana kubatsirwawo nokuchema kwousiku, kwaifanira kuvagadzirira kuti vapinde pamwe naJesu nokutenda munzvimbo tsvene-tsvene yetemberi yokudenga. Uye nokuramba mashoko maviri okutanga, vakasvibisa kunzwisisa kwavo zvikuru zvokuti havachagoni kuona chiedza mushoko romutumwa wechitatu, rinoratidza nzira inoenda munzvimbo tsvene-tsvene. Ndakaona kuti sezvakaita vaJudha pakuroverera Jesu pamuchinjikwa, saizvozvowo machechi anongova ezita akanga aroverera mashoko aya pamuchinjikwa; naizvozvo haana ruzivo rwenzira inoenda munzvimbo tsvene-tsvene, uye haagoni kubatsirwa nokureverera kwaJesu ikoko. SavaJudha, vaipira zvibayiro zvavo zvisina maturo, naivowo vanokwira neminyengetero yavo isina maturo kuimba iya yakasiyiwa naJesu; uye Satani, achifadza nokunyengera uku, anozvipa chimiro chechitendero, uye anotungamirira pfungwa dzavaKristu ava vanozviti ndevaKristu kwaari amene, achishanda nesimba rake, nezviratidzo zvake, nezvishamiso zvenhema, kuti avasimbise mumusungo wake.” Early Writings, 258–261.

The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.

Iziqephu ezivela encwadini ethi Early Writings zifundiswe kaningi ngokuphindaphindiwe ngomsebenzi wokushumayela we-Future for America. Kodwa kukhona amaqiniso lezi ziqephu eziwabonisayo angazange aqashelwe.

The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.

Visimilio vya historia ya vuguvugu la Wamileri vimewekwa juu ya vuguvugu kadhaa vya matengenezo vilivyo katika Biblia. Bila kuwa na ufahamu fulani wa visimilivi vinavyopatikana katika kila vuguvugu la matengenezo, ni vigumu sana kwamba mtu ataelewa umuhimu wa utofauti uliopo kati ya wakati ujumbe “unapowasili” na wakati “unapopewa uwezo.” Pia yawezekana kwamba wengi wale wanaoyafahamu vuguvugu yale ya matengenezo yanayokwenda sambamba wamekosa baadhi ya sifa muhimu sana za visimilivi mbalimbali vya vuguvugu za matengenezo.

The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.

“විදුලි ගැස්ම හත” යනු ඇඩ්වෙන්ටිස්වාදයේ ආරම්භයේ සිදුවීම් සහ ඇඩ්වෙන්ටිස්වාදයේ අවසානයේ සිදුවීම් නියෝජනය කරන අතර, කරුණාවේ කාලය අවසන් වීමට තරමක් පෙර මුද්‍රා විවෘත කරනු ලබන ආලෝකය වේ. “විදුලි ගැස්ම හත” යනු “පළමු සහ දෙවන දූතයන්ගේ පණිවුඩ යටතේ සිදුවීමට නියමිත සිදුවීම්වල විස්තරාත්මක රේඛාංකනයක්” ද, “ඒවායේ අනුපිළිවෙළ අනුව හෙළිදරව් කරනු ලබන අනාගත සිදුවීම්” ද නියෝජනය කරන බව අපට දන්වා ඇත. “විදුලි ගැස්ම හත” තුළ අල්ෆා හා ඔමේගාගේ අත්සන අන්තර්ගතය.

The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”

“कांडनी द घटनावली” जे “पहिलौ आ दोसारो स्वर्गदूतक संदेशक अधीन” घटल, से ओहि घटनासभक प्रतिरूप अछि जे तेसर स्वर्गदूतक संदेशक अधीन घटैत अछि। जखन यूहन्ना केँ ई आज्ञा देल गेल कि सात गर्जन जे कहलनि से नहि लिखथि, तखन ई आज्ञा ओहि आज्ञाक प्रतिरूप छल जे दानिएल केँ अपन पुस्तक पर मुहर लगा देबाक लेल देल गेल छल, किएक तँ हमरा सभकेँ सूचित कएल गेल अछि जे “सात गर्जन अपन-अपन शब्द उच्चारित केलाक बाद, यूहन्नाक प्रति, दानिएलक समान, छोट पुस्तकक विषयमे ई आज्ञा अबैत अछि: ‘जे बात सात गर्जन कहलक, तँकरा पर मुहर लगा दिअ।’”

Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.

Ezekiel na Yohane vose vanoratidza vanhu vaMwari vachidya shoko panguva yekusimbiswa kwengirozi yokutanga muna 1840, uye muporofita Jeremia anoratidza kuodzwa mwoyo kwakaitika pakati pevanhu vaMwari apo shoko rengirozi yokutanga rakaita sokunge rakundikana.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Mashoko enyu akawanikwa, ndikadya iwo; uye shoko renyu rakava kwandiri mufaro nokufadzwa kwomwoyo wangu; nokuti ndinonzi nezita renyu, imi Jehovha Mwari wehondo. Handina kugara paungano yavaseki, kana kufara; ndakagara ndiri ndega nokuda kworuoko rwenyu; nokuti makandizadza nokutsamwa. Kurwadziwa kwangu kunogarireiko nokusingaperi, neronda rangu risingarapiki, rinoramba kuporeswa? Muchava kwandiri chose somunhu anoreva nhema here, uye semvura inopwa here? Naizvozvo zvanzi naJehovha, Kana ukadzoka, ipapo ndichakudzosa zvakare, uye uchamira pamberi pangu; uye kana ukabudisa chinokosha kubva pane chisina maturo, uchava somuromo wangu; ngavadzokere kwauri, asi iwe usadzokere kwavari. Uye ndichakuita kurudzi urwu sorusvingo rwendarira rwakakomberedzwa; uye vacharwa newe, asi havangakukundi; nokuti ndinewe kuti ndikuponese nokukununura, ndizvo zvinotaura Jehovha. Uye ndichakununura kubva muruoko rwavakaipa, uye ndichakudzikinura kubva muruoko rwavanotyisa. Jeremia 15:16–21.

Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.

Jeremiya akanga awana mashoko ebhuku duku sezvakaitawo Johane naEzekieri, uye naiyewo akanga adya shoko iro, asi shoko racho rakanga rava shoko (mvura) rakanga rakundikana. Zvaiita sokunge Mwari akanga areva nhema, izvo zvirokwazvo zvisingabviri, asi kupomerwa uku kwe“nhema” ndiko kunopa kiyi yokumisikidza Jeremiya pakunyadziswa kwokutanga kwevaMillerite kwakafananidzirwa muna Habakuki.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. 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. Habakkuk 2:1–3.

> Ndzi ta yima eswivandleni swa mina swo rindza, ndzi tiyimisela ehenhla ka xihondzo, naswona ndzi ta languta leswaku u ta yini eka mina, ni leswaku ndzi ta hlamula yini loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono lexi, u tlhela u xi endla xi vonaka kahle emaribyeni, leswaku loyi a xi hlayaka a ta tsutsuma. hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, naswona a xi nge hembi: hambiloko xi hlwela, xi rindzele; hikuva xi ta ta hakunene, a xi nge hlweli. Habakuki 2:1–3.

The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.

Umbono womlayezo wengelosi yokuqala walotshwa etshadini lamaphayona lango-1843, elaliqondiswe “ngesandla” sikaNkulunkulu.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ndaona kuti tchati ya 1843 inali yotsogoleredwa ndi dzanja la Ambuye, ndipo siyenera kusinthidwa; kuti manambalawo anali monga momwe Iye ankafunira; kuti dzanja Lake linali pamwamba pake ndipo linabisa cholakwa m’manambala ena, kotero kuti palibe amene akanatha kuchiona, kufikira dzanja Lake litachotsedwa.” Early Writings, 74.

The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.

“Lwakati locondzile” wa-1843 wametfwelelwa etikwetfulweni, futsi kungaleso sizatfu ubizwa ngekutsi litfulo la-1843. Lashicilelwa nga-1842, kugcwaliseka umyalo loseHabakhuki wekutsi “bhala umbono, uwente ucace ematafuleni.” Umbono kwakufanele wentiwe ucace “ematafuleni,” ebuningini, ngaleyo ndlela kukhonjiswa kutsi emvakwekutsi iNkhosi isuse sandla saYo ephutseni lebelisetikwelitfulo la-1843, beliyawulungiswa etikwelitfulo lemashinga la-1850. Leliphutsa laveza kudumala kwekucala, futsi Jeremiya umela labo labebadle incwadzi lencane nga-11 Agasti 1840, futsi badumala ngesikhatsi lwakati locondzile wa-1843 ungagcwalisekanga.

When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.

Jeremiya paakadya kabukhu ketapasi mu 1840, yanali “chimwemwe na kusekelera” kwa mtima wake; koma pamene kukhumudwitsidwa kunafika, sanachitenso “kusekera,” ndipo “anakhala yekha chifukwa cha” “dzanja” la Mulungu. Dzanja la Mulungu linali labisa “kulakwitsa kwina m’ziwerengero zina,” motero kuchititsa Jeremiya kulingalira kuti mwina Mulungu anali atanama. Lonjezo limene Jeremiya anapatsidwa linali lakuti, ngati “angabwerere” kuchokera m’kukhumudwa kwake, Mulungu adzamupanga Jeremiya kukhala “pakamwa” pa Mulungu. Ngati Jeremiya akanabwerera kwa Mulungu kuchokera m’kukhumudwa kwake ndi kuzindikira kuti anali m’nthawi yochedwa ya fanizo la anamwali khumi, Mulungu akanamugwiritsa ntchito kukhala wolankhulira amene akanazindikiritsa ndendende nthawi imene masomphenya ayenera kufika ndi kusachedwanso.

The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.

Morero wa go tlhagisa dintlha tse fano fano ke go tlhoma gore, ka melaetsa yotlhe ya moengele, “go goroga” ga yone le “go newa thata” ga yone go tlhagisa molaetsa wa botshelo kgotsa loso o o ntshang ditlhopha tse pedi tsa baobamedi. Baengele ba bararo ke dikgato tse tharo tsa tsheko e e tswelang pele. Se se botlhokwa thata mo ntlheng e re ikaeletseng go e tlhoma ke gore, le fa tlhaloganyo ya marumo a supa e ne ya lemogiwa nakwana fela morago ga go goroga ga “nako ya bokhutlo” ka 1989, fa ditemana tse thataro tsa bofelo tsa Baebele ya ga Daniele di ne di bulwa, di itsise go khutla ga katlholo, go na le go bulwa go gongwe gape ga marumo a supa kwa bokhutlong jwa hisitori ya moengele wa boraro.

The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.

Nhoroondo yokutanga kweAdventism inotanga pakusunungurwa kwechisimbiso chomutumwa wokutanga muna 1798, uye inopera nokusunungurwa kwechisimbiso chechokwadi icho Ishe vakanga vakafukidza noruoko rwavo kuitira kuti vabudise kuodzwa mwoyo. Pashure pacho vakabvisa ruoko rwavo (vakasunungura chisimbiso), uye vakazarura shoko renguva yokunonoka.

The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.

Historia ya mwisho wa Uadventista huanza katika kufunuliwa kwa ujumbe wa malaika wa tatu mwaka 1989, nao huisha kwa kufunuliwa kwa ukweli ambao Bwana aliushikilia chini ya mkono Wake ili kuleta masikitiko. Sasa anaondoa mkono Wake, na hivyo anafunua ujumbe wa masikitiko ya kwanza na wakati wa kukawia. Anafichua kusudi la Julai 18, 2020.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Na sababu hiyo Bwana asema hivi: Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na kama ukitoa yaliyo ya thamani katika yaliyo duni, utakuwa kama kinywa changu; wao na warejee kwako, lakini usirejee wewe kwao. Nami nitakufanya kwa watu hawa kuwa ukuta wa shaba uliotiwa boma; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi nipo pamoja nawe kukuokoa na kukuponya, asema Bwana. Nami nitakuokoa na mkono wa waovu, nami nitakukomboa na mkono wa watu wa kutisha. Yeremia 15:19–21.

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