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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Four

Bhuku ra Joere na Kereke ya Laodisea ya Seventh-day Adventist — Nomboro Ina

Number Four

Inombolo Yesine

Author

Jeff Pippenger

Published

December 7, 2025

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In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Muna Isaya makumi maviri nesere, “varume vanozvidza vanotonga” “Jerusarema” vanomiririrwa se“zvidhakwa zvaEfuremu,” uye se“korona yokuzvikudza.” “Korona” inomiririra utungamiri uye “kuzvikudza” kunomiririra hunhu hwaSatani.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Zvidhakwa zvinopesaniswa nevasara (“residue”) vanova “korona” yaMwari yokubwinya, nokuti panguva yemvura yokupedzisira Ishe vanomisa “umambo hwavo hwokubwinya,” sezvinofananidzirwa nekumisa kwavo “umambo hwenyasha” pamuchinjikwa. Umambo hwenyasha pamuchinjikwa hunofananidzira umambo hwokubwinya panguva yomutemo weSvondo. Mvura yokupedzisira yakatanga pa9/11 apo kuiswa chisimbiso kwezana namakumi mana nezvina zvezviuru uye kutongwa kwavapenyu kwakatanga.

> “I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

> “Ndzi vonile leswaku swilo hinkwaswo swi langutile swinene naswona swi olovetela miehleketo ya swona eka nxungeto lowu taka lowu nga emahlweni ka swona. Swidyoho swa Israele swi fanele ku ya eku avanyisweni ku sungula. Xidyoho xin’wana ni xin’wana xi fanele ku tivisiwa exivandleni xo kwetsima, kutani ntirho wu ta ya emahlweni. Swi fanele ku endliwa sweswi. Masalela enkarhini wa maxangu ma ta huwelela, Xikwembu xanga, Xikwembu xanga, hikwalaho ka yini u ndzi tshikile?”

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Mvua ya mwisho inawajia wale walio safi—hapo ndipo wote wataipokea kama ilivyokuwa hapo awali.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “ඒ දූතයන් සතර දෙනා අත්හැර දුන් කල, ක්‍රිස්තුස් වහන්සේ තම රාජ්‍යය පිහිටුවනු ඇත. පසු වැස්ස ලබන්නේ තමන්ට හැකි සියල්ල කරමින් සිටින අය පමණි. ක්‍රිස්තුස් වහන්සේ අපට උපකාර කරන සේක. දෙවියන් වහන්සේගේ කෘපාවෙන්, යේසුස්ගේ ලේ තුළින්, සියල්ලන්ට ජයග්‍රාහකයන් විය හැක. මුළු ස්වර්ගයම මේ කාර්යය ගැන ආසක්තය. දූතයෝද ආසක්තය.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Zitundusi zine zveChakazarurwa zvinomirirwawo naIsaya semhepo ine hasha yakanga yamiswa panguva yezuva remhepo yokumabvazuva, sezvakangoitawo zitundusi zine zvekurwa zveChakazarurwa zvakabatwa zvichidzorwa nengirozi ina. Zitundusi zvina zvinotsanangurwa naSista White se“bhiza rine hasha rinotsvaka kusununguka” richiuya ne“rufu nokuparadza.” Zitundusi zvina izvi zvinosunungurwa zvishoma nezvishoma, zvichitanga pa9/11, zvobva zvawedzerwa zvikuru pamutemo weSvondo, uye pakupedzisira zvosunungurwa zvizere apo nguva yokuedzwa kwavanhu inovharwa.

## Released and Restrained

Yakaburitswe kandi Yakumiriwe

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

လျှို့ဝှက်နက်နဲရာ ဘုရားသခင်၏အမှု ပြီးစီးခြင်းကို ကြေညာသည့် သတ္တမတံပိုးတီးခြင်းသည်၊ တတိယဘေးဒဏ်လည်းဖြစ်သကဲ့သို့၊ အစ္စလာမ်ကို လွှတ်ပေးခဲ့ပြီး ထို့နောက် 9/11 အပြီး George W. Bush က ပရောဖက်ပြုသဘောဖြင့် တားဆီးချုပ်ထိန်းခဲ့သောအခါ 9/11 တွင် ပရောဖက်ပြုသဘောဖြင့် တီးခတ်ခဲ့သည်။ အစ္စလာမ်၏ မိခင်ဖြစ်သော ဟာဂါရ၊ ဣရှမေလ၏မိခင်သည် တားဆီးချုပ်ထိန်းခြင်းနှင့် လွှတ်ပေးခြင်းတို့၏ သင်္ကေတဖြစ်သည်။ သူမကို စာရာက အာဗြဟံနှင့် သားပွားစေရန် လွှတ်ပေးခဲ့ပြီး၊ ထို့နောက် မနာလိုမှုကြောင့် စာရာက သူမကို တားဆီးချုပ်ထိန်းသဖြင့် ဟာဂါရ ထွက်ပြေးသွားခဲ့သည်။ သို့သော် ကောင်းကင်တမန်က ဟာဂါရကို ထွက်ပြေးခြင်းမှ တားဆီးကာ ပြန်သွားရန် ပြောကြားခဲ့သည်။ ဣဇက် မွေးဖွားပြီးနောက် ဟာဂါရနှင့် စာရာတို့၏ ပဋိပက္ခသည် ဆက်လက်တည်ရှိခဲ့ပြီး၊ နောက်ဆုံးတွင် အာဗြဟံသည် ကျွန်မကို နှင်ထုတ်ခဲ့ရာ၊ ထို့ကြောင့် သူမအပေါ် နောက်ထပ် တားဆီးချုပ်ထိန်းမှုတစ်ရပ်ကို ချမှတ်လိုက်ခြင်း ဖြစ်သည်။

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Ngirozi ina dzechiIslam dzakasunungurwa pakutanga pechiporofita chemakore mazana matatu nemakumi mapfumbamwe nerimwe nemazuva gumi nemashanu chaZvakazarurwa chitsauko 9 ndima 15, uye dzakazodziviswazve musi wa11 Nyamavhuvhu, 1840.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Ipapo mutumwa wechitanhatu akaridza hwamanda, ndikanzwa inzwi richibva panyanga ina dzearitari yendarama iri pamberi paMwari, richiti kumutumwa wechitanhatu waiva nehwamanda, Sunungura vatumwa vana vakasungwa parwizi rukuru Yufratesi. Ipapo vatumwa vana vakasunungurwa, avo vakanga vagadzirirwa awa, nezuva, nemwedzi, negore, kuti vauraye chikamu chechitatu chavanhu. Zvakazarurwa 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Mushure mokunge ChiIslamu chedambudziko rechitatu chasunungurwa kuti chirwise pa9/11, George W. Bush akatanga hondo yake yepasi rose yokurwisa ugandanga uye akaisa chidzoreso paChiIslamu. Kutaurwa kwokutanga kwaIshmaeri, mucherechedzo weChiIslamu, kunoratidza kuti vazukuru vaIshmaeri vaizova vachirwisana nomunhu wose, uye munhu wose aizova achirwisana navo.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Zvino mutumwa waJehovha akati kwaari, Tarira, une pamuviri, uchabereka mwanakomana, ugomutumidza zita rokuti Ishmaeri; nokuti Jehovha anzwa kutambudzika kwako. Uye iye achava munhu wesango; ruoko rwake ruchava pamusoro pavanhu vose, uye ruoko rwavanhu vose ruchava pamusoro pake; uye achagara pamberi pehama dzake dzose. Genesisi 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islam ndi mphamvu ya pa mapeto a dziko lapansi imene “dzanja la munthu aliyense” lidzakhala lotsutsana nayo, ndipo Islam idzakhala yotsutsana ndi munthu aliyense, monga momwe zikukwaniritsidwira mwangwiro lero lino. Ntchito yapadera ya Islam monga chizindikiro cha uneneri ndiyo kubweretsa nkhondo ya dziko lonse. Nkhani imeneyi itsimikiziridwa ndi mbiri ya Eliya, Yohane M’batizi, ndipo yaimiridwa monga “kukwiyitsa kwa mitundu ya anthu” m’buku la Chivumbulutso.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Kutanga kwa iyo nguva yokutambudzika,’ kunotaurwa pano, hakurevi nguva iyo matambudziko achatanga kudururwa, asi kunoreva nguva pfupi isati yatanga kudururwa, Kristu achiri musanctuary. Panguva iyoyo, basa reruponeso parinenge rava kusvika kumagumo, kutambudzika kuchange kuchiuya pamusoro penyika, uye ndudzi dzichange dzakatsamwa, asi dzakabatwa dzisingatenderwi kudzivisa basa rengirozi yechitatu. Panguva iyoyo ‘mvura yokupedzisira,’ kana kuti kuzorodzwa kunobva pamberi paShe, kuchauya, kuti kupe simba kushoko guru rengirozi yechitatu, uye kugadzirira vatsvene kuti vamire munguva iyo matambudziko manomwe okupedzisira achadururwa.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

M’masiku a “mvula yakumapeto” ikugwa, Khristu akhazikitsa ufumu Wake wa ulemerero monga ukuimiridwa m’buku la Danieli.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

> Zvino mumazuva amadzimambo awa, Mwari wokudenga uchamisa umambo husingazomboparadzwi; uye umambo uhwu hahungazosiyirwi vamwe vanhu, asi huchapwanya nokupedza ushe hwose uhwu, uye huchagara nokusingaperi. Danieri 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Mumazuva ayo Kristu anomisa ushe hwaKe hwekubwinya, avo vari “korona” yaKristu yekubwinya vanopesaniswa nezvidhakwa zvinopfeka “korona” yokuzvikudza. “Chiratidzo” chaHabakuki chaifanira kunyorwa chikajekeswa pamusoro pe“mahwendefa” chinoratidza nenzira inooneka chapupu chenhoroondo chezvokwadi dzepasi dzinovamba dzeAdventism. Muuchapupu hwaHabakuki mapoka maviri aJoeri, okuti “kuzvikudza” kana “kubwinya,” anomiririrwa seboka riri—rakaruramiswa nokutenda kana kuti riri—rakakwiridzirwa mukuzvikudza. Ndima yechina yechitsauko chechipiri inotaura kumapoka maviri aya, uye anoenderana nomufananidzo wakakurumbira woMuFarisi noMuteresi. Muteresi akaenda kumba akaruramiswa, asi “mweya” woMuFarisi “hauna kururama” nokuti “wakakwiridzirwa.”

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Tarisa, roho yake iliyoinuliwa haikuwa nyofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Mu vhesi i tevhelaho, Habakkuk u talusa tshigwada tsha vhane mbilu dzavho dzo takulelwa nṱha nga uḓikukumusa sa vho kambiwa nga halwa, nga u ralo a ṱanganyisa vhakambiwa nga halwa vha Yesaya na vha Habakkuk na “uḓikukumusa.”

> Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

> Zvirokwazvo, nokuda kwokuti anotadza newaini, iye munhu anozvikudza, haagari kumba; anokudza kuchiva kwake seguva, uye akaita sorufu, uye haaguti; asi anozviunganidzira marudzi ose, uye anozviunganidzira ndudzi dzose. Habhakkuki 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Zvinokosha kuyeukwa kuti mavhesi aya ari muna Habakuki haana kungozadzikiswa chete munhoroondo yevaMillerite, asi kuzadzikiswa kwawo kwaivawo nyaya yaiwanzotaurwa naEllen White pamwe chete nemapiyona ekutanga echiAdventist. Avo vakaruramiswa nokutenda kunomiririrwa mundima yechina yenhoroondo yevaMillerite ndivo vakatsungirira dambudziko rokuodzwa mwoyo kwokutanga, uko kwakacherechedza nguva yokunonoka pamwe chete nokusvika kweshoko rengirozi yechipiri richizivisa kuwa kweBhabhironi. VaMillerite vakanzwisisa mukati menhoroondo iyoyo yokuedzwa kuti vanhu vekare vesungano, avo munhoroondo vaiva vaPurotesitendi, vakanga vava vanasikana veBhabhironi. VaPurotesitendi ivavo vaiva vaPurotesitendi vanomiririrwa nechechi yeSardhisi, inomiririra vanhu vesungano, nokuti vaiva ne“zita,” chiratidzo chezvose hunhu noukama hwesungano, asi vakanga vakafa.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Uye kungelosi yebandla laseSardisi loba, ukuthi: Nakhu akushoyo lowo ophethe imiMoya eyisikhombisa kaNkulunkulu, lezinkanyezi eziyisikhombisa; Ngiyayazi imisebenzi yakho, ukuthi uledumela lokuthi uyaphila, kanti ufile. ISambulo 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Mumugero yokuedzwa ya1844 yakatanga musi wa19 Kubvumbi ikazoguma musi wa22 Gumiguru—avo vakakundikana pamuedzo iwoyo vakasimudzirwa mukuzvikudza; uye dai chete taiverenga ndima dzinotevera ndima yechishanu, hunhu hwekuzvikudza kwevanhu hunoratidzwa ipapo nemufananidzo wokuzvitutumadza kweupapa nokuzvikwidziridza. Zvinopera mundima yechimakumi maviri apo zvinoziviswa kuti Ishe vari mutemberi yavo tsvene; nyika yose ngaanyarare.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Koma Jehovha ari mutemberi yake tsvene; nyika yose ngainyarare pamberi pake. Habhakuki 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Vhesi ḽa vhuvhili ḽa Habakuku ndima ya vhuvhili ḽi ṱalusa u kulea mbilu ha u thoma ha 19 Lambamai 1844, nahone ndima iyi i fhela kha vhesi 20, ine ya sumbedza nga u pfala 22 Tshimedzi 1844 musi Murena a tshi dza nga u ṱavhanya thembeleni Yawe.

## Four Comings on October 22, 1844 (line upon line)

Kuja Nne Mnamo Oktoba 22, 1844 (mstari juu ya mstari)

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

> “Kuja kwa Kristo kama Kuhani wetu Mkuu kuingia Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama kunavyoonyeshwa katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa Mzee wa Siku, kama kunavyowasilishwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu Lake, kama alivyotabiri Malaki, ni maelezo ya tukio lilelile; na jambo hili pia linaonyeshwa na kuja kwa bwana-arusi kwenye arusi, kama kulivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.” Pambano Kuu, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Mavhesi yetatu na ina dzivhulula zwigwada zwivhili zwine zwa bveledzwa kha maitele a mulingo a mavhesi a vhuvhili u swika kha mavhesi a fumbili, maitele a mulingo wa la 19 Lambamai 1844 u swika kha la 22 Tshimedzi 1844. Mavhesi a vhuṋa u swika kha a fumbevhili a khou amba nga ha maanḓa a vhopapa, nga nnḓa ha vhesi ya vhuṋa ine ya amba nga ha ḓivhazwakale i tevhelaho u tsela fhasi ha muruṅwa wa Nzumbululo ndimeni ya fumalo-malo nga 9/11.

> For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

> Nekuti nyika ichazadzwa neruzivo rwekubwinya kwaJehovha, semvura inovhara gungwa. Habhakuki 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Mumuedzo wa ku linga wa muruṅwa wa vhuvhili kha ḓivhazwakale ya vaMillerite, ho bveledzwa zwigwada zwivhili zwa vhashumeli, nahone nga murahu zwa vhonadzwa kha thaidzo ya la 22 Tshimedzi 1844. Mvumbo ya vhavhi kha ndimana iyi ndi mvumbo ya vhapapa, nahone nga tshifhinga tsha u lingwa itsho, vaMillerite vha fulufhedzeaho vho swika kha u ḓivhadza, nga u tendelana na mulaedza wa muruṅwa wa vhuvhili, uri kereke ya Vhupurotesitante yo no vha vhananyana vha Roma nga nṱhani ha u hana havho mulaedza wa vaMillerite. Nndwa ye ya bvelela vhukati ha u thoma nga la 19 Lambamai na u fhela nga la 22 Tshimedzi ndi hone hune mvumbo ya muthu ya sumbedzwa hone, kana sa munwi a dinalaho wa waini ya Babele sa zwe Beleshasa a vha a zwone, kana sa muthu ane, u fana na Daniele phanḓa ha Beleshasa, o vhalelwa u luga nga lutendo lwawe. Yeneyo nndwa ndi yone hune mutambo wa zwiporofita wa bvelela hone une wa vusa shango uri ḽi ṱhogomele vhukuma vhu sa fheliho vhu elanaho na mulaedza wa muruṅwa wa vhuraru. Sia ḽa murahu ha muthu o kambiwaho kha ane a vhalelwa u luga ḽi vhewa nga ngomu ha tshivhumbeo tsha khani ine ya vha ya uri shango ḽi vhudzwa hani nga mafhungo a mafhungo aya, “Ngauri ḽifhasi ḽi ḓo ḓala nga nḓivho ya vhugala ha Murena, sa zwine maḓi a fukedza lwanzhe.” Yeneyo nḓivhadzo yo thoma nga 9/11.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Pakupera kwenhoroondo inomiririrwa muna Habhakuki chitsauko 2, Ishe vakangoerekana vauya kutemberi Yavo musi wa22 Gumiguru 1844. Vakaita izvi vachizadzisa chiporofita chavakaisa saPalmoni mundima 14 yaDanieri 8.

## Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Pa zuva regumi remwedzi wechinomwe wekarenda yeBhaibheri, iro muna 1844 rakawira pazuva remakumi maviri nemaviri remwedzi wegumi, Habakkuk 2:20 rakazadzikiswa, uye nhamba yokufananidzira “220” inogona kuonekwa mu “chitsauko nendima” zvinoratidza shanduko yenguva muushumiri hwaKristu musanctuary yokudenga. Chimwe chiratidzo chouprofita chevane zviuru zana namakumi mana nezvina ndechokuti ndivo vanotevera Gwayana kwose kwaanoenda. Kutevera Kristu kunoreva kumutevera muShoko Rake.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

MuShoko raKhe, nhamba inonzi “220” inomiririra mucherechedzo wokubatanidzwa kweuMwari nehunhu hwomunhu, uye basa chairo rakatangwa naKristu pazuva iro raiva basa rokubatanidza uMwari hwake nehunhu hwomunhu. Muna 1844 pazuva rechimakumi maviri nembiri romwedzi wegumi, kana muchimiro chomucherechedzo makumi maviri nembiri akapetwa negumi zvichiita “220” (22 X 10 = 220), kana kuti mungati, pazuva chairo rinofananidzira mucherechedzo we“220,” Habhakuki “2:20” yakazadzikiswa apo Kristu akabva panzvimbo tsvene achipinda muNzvimbo Tsvene-tsvene kuti atange kutonga kwokunzvera.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, Iye Winoshamisa ya Nhamba, imire mukati me‘mubvunzo nemhinduro’ iri shongwe huru yeAdventism, uye vazhinji vevaAdventist havazivi zvizere chokwadi ichocho.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Piblikasiñon ki, suli na amin naadman, amo so pundasyon tan sentral a tukod na pananampalataya na Adventista et so pahayag a, ‘Anggad duaran libo tan taloran gatos agew; et sa balang dayta, so santuwaryo et malinis.’ [Daniel 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Dhanieri chitsauko 8, ndima 13 na 14, zvinoratidza mubvunzo uri mundima 13 unoteverwa nemhinduro iri mundima 14. Shoko rechiHebheru rokuti Palmoni rakashandurwa richinzi “mutsvene uya wakati” mundima 13, uye zita iroro chairo raKristu rinoreva Anoshamisa pakuverenga kana kuti Muverengi wezvakavanzika.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Ellen White pavanosimbisa kuti ndima yegumi neina ndiyo mbiru huru nenheyo yeAdventism, anoisa kusimbisa kwaMwari pamubvunzo nemhinduro zviri mundima mbiri idzi, izvo zvinoda kuti Kristu, seMuverengi Anoshamisa, ave ndiye panotariswa pakutanga. Hanzvadzi White akaramba achisimbisa kakawanda kukosha kwekuona Kristu sechokwadi chepakati pendima ipi neipi, uye mundima yegumi nenhatu neyegumi neina mune kuoneka kwakananga kwaKristu—“uyo mutsvene wakati,”—anova Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Apo Adventism payakaramba “nguva nomwe” dzaRevhitiko 26 muna 1863, vakavhara meso avo kuna Palmoni, nokuti chimiro chechiprofita chemubvunzo nemhinduro chakavakirwa pahukama huri pakati pe“nguva nomwe” dzaMozisi ne“mazuva zviuru zviviri namazana matatu” zvaDhanieri. “Nguva nomwe” dzaMozisi, kana kuti makore zviuru zviviri namazana mashanu namakumi maviri, nehukama hwechiprofita hwe“madekwana namangwanani zviuru zviviri namazana matatu” zvaDhanieri, kana kuti makore zviuru zviviri namazana matatu, hunosimbiswa nenguva, inomiririrwa nenhamba; uye Muverengi anoshamisa wenhamba ari chaizvo pakati pemubvunzo nemhinduro izvo zviri mbiru yepakati peAdventism. Avo vangangove vakaverenga zvinyorwa zvaJosephus vangarangarira nharo dzake dzine musoro dzinoratidza zvinhu zviviri zvakakosha zvakasikwa naMwari. Chimwe chaiva mutauro wechiHebheru, uye chimwe chacho chaiva nguva inoyerika, iyozve inoda masvomhu.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Vesi regumi netatu inobvunza ichiti, “Kusvikira rinhi?” Vhesi iyi haibvunzi kuti, “rinhi,” asi inobvunza kuti, “kusvikira rinhi?” Kunyatsonzwisisa kana mubvunzo uri pamusoro pehurefu hwenguva (kusvikira rinhi?) kana kuti uri pamusoro pechinguva chenguva pachacho (rinhi?) kwakakosha zvikuru kuti unzwisiswe nemazvo. Mhinduro yomubvunzo uri muvhesi regumi nemana inogona kunge ichiratidza chinguva chenguva, kana nguva yakati rebei, uye zvimwe zvose zviri zviviri; asi chero mhinduro yacho ingava ipi, inofanira kuiswa mukati memamiriro omubvunzo uri muvhesi regumi netatu. Kuti tigopatsanura Shoko zvakarurama, kana kuti kuti tinyatsonzwisisa mhinduro yevhesi regumi nemana zvakarurama, zvinoda kunzwisisa kwakarurama kwemamiriro omubvunzo. Kuti, “rinhi” here kana kuti, “kusvikira rinhi?”

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Zvidhakwa zveEfuremu zvinodzidzisa zvisina kujeka kuti ndima yegumi neina iri kuratidza nguva chaiyo, yavanoti ndi22 Gumiguru 1844, uye pavanodaro vanogona zvikuru kureva ndima yatichangobva kutora mu *The Great Controversy*, asi Shoko raMwari harimboshanduki uye harimbokundikani. Mubvunzo wokuti “kusvikira rinhi” uri kuratidza urefu hwenguva, kwete nguva chaiyo. Musi wa22 Gumiguru 1844 wakatanga nguva yokutonga kwokuongorora, uye zvokwadi dzine chokuita nebasa iroro dzinomiririra vhangeri risingaperi uye dzinokosha zvikuru kupfuura kungova zuva rakangotanga naro.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Girama y’Abaheburayo irasobanutse, kandi ubwo busobanuro nyine ni bwo bwahinduwe muri King James Version. Ntabwo gusa girama ishyira icyo kibazo mu buryo bugaragara mu rwego rw’igihe kimara, ahubwo n’ikibazo ngo “kugeza ryari” ni ikimenyetso cy’ubuhanuzi bwa Bibiliya. Binyuze ku buhamya bwinshi, hashobora kugaragazwa ko ikibazo ngo “kugeza ryari,” nk’ikimenyetso, gihagarariye amateka ya 9/11 kugeza ku itegeko ryo ku Cyumweru. Tubanze tubanze dusuzume ikimenyetso cya “kugeza ryari” mbere y’uko dusubira kuri Palmoni na Yoweli.

## How Long? Isaiah Six

Kusvikira Rinhiko? Isaya Nhanhatu

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Mu Isaya igice cya gatandatu umurongo wa gatatu, abamarayika bagaragaza ko isi yuzuye ubwiza bw’Imana.

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

> Umwe yarahamagariye undi, ati: “Ahera, Ahera, Ahera ni Uhoraho Nyiringabo; isi yose yuzuye ubwiza bwe.” Yesaya 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Dada White vanobatanidza kuburuka kwengirozi yaZvakazarurwa gumi nesere nengirozi dzendima yetatu.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

> “Sezvo ivo [ngirozi] vachiona ramangwana, apo nyika yose ichazadzwa nokubwinya Kwake, rwiyo rwokukunda rwokumurumbidza runodzokororwa kubva kune mumwe kuenda kune mumwe mukuimba kunonzwika zvakanaka, ‘Mutsvene, mutsvene, mutsvene, ndiye Jehovha wehondo.’” Review and Herald, December 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Isaya ari pana 9/11 uye anobvunza kuti “kusvikira rinhi” anofanira kuparidza shoko re9/11 kuvanhu veRaodhikia vasingadi kuona kana kunzwa. Anoudzwa kuti anofanira kutsungirira kusvikira maguta aparadzwa, uye kuparadzwa kwemaguta, kunotanga paMutemo weSvondo apo kuramba Mwari kwerudzi kunoteverwa nekuparara kwerudzi.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ipapo ndipo ndakati, Ishe, kusvikira rinhi? Zvino akapindura akati, Kusvikira maguta aparadzwa asisina anogaramo, nedzimba dzisisina munhu, nenyika yava dongo chose, uye Ishe vabvisa vanhu vakaenda kure, uye pakava nokusiyiwa kukuru pakati penyika. Asi mukati mayo muchasara chegumi, uye chichadzoka, uye chichadyiwa; somuti we teil nomuouki, une chipenyu chawo mukati mawo kana yarasa mashizha awo: saizvozvo mbeu tsvene ndiyo ichava chipenyu chayo. Isaya 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Pa 9/11, apo dziko lapansi linawunikidwa ndi ulemerero wa Mulungu, Yesaya anadzozedwa kuti apereke uthenga wa mvula yakumapeto, ndipo anafunsa kuti, “kwa nthawi yaitali bwanji” ayenera kupereka uthenga wa 9/11 kwa anthu amene mitima yawo yanenepa? Yankho lake ndi lakuti, “mpaka” lamulo la Lamlungu, pamene padzakhala “kusiya kwakukulu pakati pa dziko.” “Kusiya kwakukulu” kumeneku kumachitidwa ndi Adventizimu wa Laodikeya, amene Yesaya, mu chaputala cha makumi awiri ndi awiri, amamuimira monga Shebna.

> Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

> Tarira, Ishe achakutakura nokuenda newe muutapwa hukuru, uye zvirokwazvo achakufukidza. Zvirokwazvo achakupotsera nesimba, achikukandira sebhora munyika huru; ndipo pauchafira, uye ipapo ngoro dzokubwinya kwako dzichava kunyadzisa kweimba yatenzi wako. Uye ndichakudzinga pachigaro chako, uye achakuburutsa pachinzvimbo chako. Isaya 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Moadavhidzi wa Laodikea wa Kiadventista huiacha kweli wakati wa sheria ya Jumapili na hapo “huangushwa,” kama inavyowakilishwa katika Danieli sura ya kumi na moja aya ya arobaini na moja.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Achapinda zvakare munyika inobwinya, uye nyika zhinji dzichakundwa; asi ava ndivo vachapukunyuka paruoko rwake, ivo Edhomu, neMoabhu, navakuru vavana vaAmoni. Danieri 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

मुनेरि ओइ समायाव थान्थि थाखोनि दाङ, जायखौ “दहायनि एखान” (जायनि माने दशमांश) ब’लि दर्सायनाय जाला, से “फिन फेरै”; जायखौ ओइ पासेजआव बिफां होनानै रुंखौ फोरमायो, जार “सुब्स्तेन्स” बा सारभागखौ बिलाइफोर सोलाय जानायनि उनावो थान्थि थाय। भविष्यवाणीआव “बिलाइ” आंनायनि चिन्ह, एरै “profession” खौ बुजायो। जेब्ला एडभेन्टिज्म रविबारनि नियमाव आवगासिनो आरो देवनि सबाथनि सोलायै हाफ्तानि गिबि सानखानखौ गथ’आवग्रा, तेब्ला बिसोरो “profession” नि बिलाइफोरखौ सोलायगोन आरो देवनि हाफ्तानि साननि सबाथखौ थामनाय ब’लि दावा खालामनायखौ आरो दंनांगोन।

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

> “Mtini uliolaaniwa ulikuwa mfano wa mafundisho uliotendwa kwa vitendo. Mti ule usiozaa, uliokuwa ukijionyesha kwa majani yake ya kujivuna mbele ya Kristo mwenyewe, ulikuwa ishara ya taifa la Wayahudi. Mwokozi alitaka kuwadhihirishia wanafunzi Wake sababu na uhakika wa maangamizi ya Israeli. Kwa kusudi hili aliupa mti ule sifa za kimaadili, na kuufanya kuwa mfasiri wa kweli ya Mungu. Wayahudi walijitokeza wakiwa tofauti na mataifa mengine yote, wakidai uaminifu kwa Mungu. Walikuwa wamepata upendeleo wa pekee kutoka Kwake, nao walijidai kuwa na haki kuliko watu wengine wote. Lakini walikuwa wameharibishwa na kuipenda dunia na tamaa ya faida. Walijisifu kwa maarifa yao, lakini hawakuyajua matakwa ya Mungu, nao walijawa na unafiki. Kama ule mti usiozaa, walieneza juu matawi yao ya kujionyesha, yenye kuonekana kustawi sana na yenye kupendeza machoni, lakini hayakuzaa “majani tu.” Dini ya Kiyahudi, pamoja na hekalu lake tukufu, madhabahu zake takatifu, makuhani wake wenye kilemba, na ibada zake zenye kuvutia, kwa kweli ilikuwa nzuri kwa sura ya nje, lakini unyenyekevu, upendo, na wema vilikosekana.”

> “All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

> “Miti yose katika bustani ya mitini ilikuwa haina matunda; lakini miti isiyo na majani haikuamsha matarajio yoyote, wala haikusababisha kukatishwa tamaa. Kwa miti hiyo, Mataifa waliwakilishwa. Walikuwa maskini wa utauwa kama Wayahudi walivyokuwa; lakini hawakuwa wamejidai kumtumikia Mungu. Hawakujigamba kwa madai ya kiburi ya wema. Walikuwa vipofu kwa kazi na njia za Mungu. Kwao, wakati wa tini ulikuwa bado haujafika. Walikuwa bado wakingojea siku ambayo ingewaletea nuru na tumaini. Wayahudi, waliokuwa wamepokea baraka kuu zaidi kutoka kwa Mungu, waliwajibishwa kwa matumizi mabaya ya vipawa hivi. Majaliwa waliyojivunia yalizidi tu kuongeza hatia yao.” The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Ku mutemo waSonto, kupupura kweAdventism yeLaodicea kuti ivo ndivo vanhu vaMwari vesungano kunobviswa, sezvo vachigamuchira mucherechedzo wesungano yerufu uye vachiramba chisimbiso chesungano youpenyu. Ipapo vanobvisa mashizha avo ekupupura, uye chinozooneswa isarira inomiririrwa naIsaya, iyo pa 9/11 “yakadzokera” kunzira dzekare, ikazozvininipisa muguruva payo (Isaya) paakaziva chiitiko chake chakashatiswa, uye pashure pezvo ikanatswa nerasha rakatorwa paartari. Sista White anotizivisa kuti rasha rinobva paartari rinomiririra kunatswa, asi kunatswa ndizvo chaizvo zvinoitwa nerasha parinobata miromo yaIsaya.

> “The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

> “Mkaa wa moto ni ishara ya utakaso. Ikiyagusa midomo, hakuna neno lolote chafu litakalotoka humo. Mkaa wa moto pia unaashiria nguvu ya juhudi za watumishi wa Bwana.” Review and Herald, October 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

“Amakara” ava paartari anokandirwa panyika mumazuva okupedzisira ndiwo amakara anokandirwa panyika panovhurwa chisimbiso chechinomwe nechokupedzisira mundima shanu dzokutanga dzaZvakazarurwa chitsauko 8. Isaya, naizvozvo vane zana namakumi mana nezvina zvuru, vanonatswa nokubatwa kwemiromo yavo nekara iri, asi “kara” iri ishoko. Rinobata miromo yavo pavanotora bhuku muruoko rwengirozi vachiridya.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> వారిని నీ సత్యముచేత పరిశుద్ధపరచుము; నీ వాక్యమే సత్యము. యోహాను 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Avo vanodzoka” voita vakasara (zvisaririra) vanomiririrwa semiti yomuouki nemiti yemuterebhinthi, uye sezvakaitwa naKristu “kupfekedza muti unhu hwetsika, nokuuisa somududziri wezvokwadi youmwari,” miti yaIsaya ine “unhu hwetsika” mukati mayo hunomiririrwa ne“chinhu chayo.” Chinhu chacho chinoramba chiri mumiti, kunyange apo avo vakanga vari mashizha bedzi okuzviti ndivo vanobviswa. “Mbeu tsvene” ndiyo “chinhu chacho,” uye Kristu ndiye “mbeu tsvene” youprofita. Miti iyo inomiririrwa sevakasara, uye naIsaya amene muchitsauko chechitanhatu, inomiririra vanhu, nokudaro hunhu hwavanhu; uye mbeu tsvene inomiririra humwari. Nokudaro, Isaya 6 inoratidza kunatswa kweAdventism kubva pa9/11 kusvikira kumutemo weSvondo, uye tsananguro dzose dzinopiwa naIsaya munhoroondo iyoyo youprofita dzinomiririrwa dzose nomubvunzo wake wokuti, “kusvikira rinhi?” Kuna Isaya, mhinduro yomubvunzo wokuti, “kusvikira rinhi?” yakanga iri kubva pa9/11 kusvikira kumutemo weSvondo.

## How Long? 1840–1844

Inguva kugeza ryari? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

pa-11 Ogasiti 1840 yakaimirira pachine mufananidzo we9/11, uye mukati menhoroondo yechiporofita kubva pa11 Ogasiti 1840 kusvika pa22 Gumiguru 1844 kwakaitika hondo yeGomo reKarimeri pakati paEria navaporofita vaJezebheri. Pakupedzisira voporofita vaBhaari vakaratidzwa kuti vaiva vaporofita venhema uye vakaurayiwa naEria, asi pakutanga chaipo pekusangana uku Eria akabvunza mubvunzo wokuti, “muchasvika rinhiko” muchikamhina pakati pemaonero maviri.

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

> Eriya akauya kuvanhu vose, akati, Muchasvika rinhiko muchizengurira pakati pemaonero maviri? Kana Jehovha ari Mwari, mumutevere; asi kana Bhaari ari iye, muteverei. Asi vanhu havana kumupindura shoko. Ipapo Eriya akati kuvanhu, Ini, ini bedzi, ndasara ndiri muporofita waJehovha; asi vaporofita vaBhaari varume vana zana namakumi mashanu. 1 Madzimambo 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Elia yuko katika tarehe 11 Agosti 1840; akiuliza kizazi hicho ikiwa ujumbe wa Wamilleri ni wa kweli au ni wa uongo? Huo ni ujumbe mwingine kwa Laodikia, kama ilivyokuwa Isaya 6.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Zviuru zvakawanda zvakatungamirirwa kugamuchira chokwadi chakaparidzwa naWilliam Miller, uye varanda vaMwari vakasimudzwa mumweya nesimba raEria kuti vazivise shoko iri. SaJohani, mutangiri waJesu, avo vaiparidza shoko iri rinorema vakanzwa vachisundwa kuisa demo pamudzi womuti, nokudanira vanhu kuti vabereke zvibereko zvakafanira kutendeuka. Uchapupu hwavo hwakanga hwakagadzirirwa kumutsa nokubata machechi nesimba, uye kuratidza chimiro chawo chaicho. Uye sezvo yambiro yakakomba yokuti vatize kutsamwa kuchauya yakaridzwa, vazhinji vakanga vakabatana nemachechi vakagamuchira shoko rokuporesa; vakaona kudzokera kwavo shure, uye nemisodzi inorwadza yokutendeuka pamwe nokutambudzika kukuru kwomweya, vakazvininipisa pamberi paMwari. Uye sezvo Mweya waMwari wakagara pamusoro pavo, vakabatsira kuridza kuchema uku, ‘Ityai Mwari, mumupe mbiri; nokuti nguva yokutongwa kwake yasvika.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Munhoroondo yokuedzwa ya1840 kusvika muna 1844, maPurotesitendi akaramba shoko raEria vakava vanasikana veRoma uye vakakumikidza jasi rePurotesitendi kuAdhivhendi yeMillerite. NaIsaya naEria, tine zvapupu zviviri zvinopupura chokwadi chokuti mubvunzo wokuti “kusvikira rinhiko” chiratidzo chomunhoroondo unotanga pa9/11 uye unopera paMutemo weSvondo. Munhoroondo yeMillerite, Nyamavhuvhu 11, 1840 inowirirana ne9/11, uye Gumiguru 22, 1844 inowirirana neMutemo weSvondo. Moto pawakaburuka kubva kudenga ukapedza chipiriso chaEria, matombo gumi namaviri akavhenekerwa pamwe chete nechipiriso, nokudaro achiratidza vane zviuru zana namakumi mana nezvina sechiratidzo chinomiririrwa samatombo akavhenekerwa. Vaporofita venhema vakazourayiwa naEria, sezvakangofanana neUnited States, muporofita wenhema, inourayiwa soushe hwechitanhatu paMutemo weSvondo.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Isaya sita inasisitiza mchakato wa kujaribiwa, kusafishwa kwa kuondolewa uchafu, na kutakaswa miongoni mwa watu wa Mungu kuanzia 9/11 hadi sheria ya Jumapili. Eliya anashughulikia mtazamo wa Walaodekia wa watu wa Mungu, lakini pia anatoa ushahidi wa kutofautisha kati ya nabii wa kweli na wa uongo, na kwa hiyo kati ya ujumbe wa kweli au wa uongo. Hivyo basi, kuanzia Agosti 11, 1840 na kuhitimika Oktoba 22, 1844, jaribio la kinabii liliwaletea Waprotestanti wa kipindi cha Sardi; na kama vile moto katika Mlima Karmeli ulivyozalisha mgawanyiko katika makundi mawili, ndivyo makundi mawili yalivyodhihirishwa mwaka 1844. Kundi moja katika mchakato wa kujaribiwa lilikuwa watu wa agano ambao karibuni wangekuwa wa “zamani,” na kundi jingine lilikuwa Uadventista wa Kimileri ambao Mungu angeingia nao katika agano tarehe 22 Oktoba, 1844. Kipindi cha kujaribiwa na mgawanyiko ni kisa cha shamba la mizabibu, kwa kuwa Uadventista wa Kimileri ulionyeshwa kuwa nabii wa kweli katika wakati huohuo ambapo Uprotestanti wa Kisardi ulianza kutimiza wajibu wake kama Uprotestanti ulioasi. Kama vile manabii wa Baali walivyofichuliwa kuwa wa uongo, vivyo hivyo watu wa agano la zamani walifichuliwa na kisha kutambuliwa na Wamileri kuwa binti ya Rumi. Kisa cha Mlima Karmeli, na pia utimilifu wa historia hiyo katika wakati wa Wamileri, hutoa shahidi wa pili kwa Isaya sita kwamba swali, “mpaka lini,” ni ishara ya kipindi cha wakati kutoka 9/11 hadi sheria ya Jumapili.

> “‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

> “‘Oo Mukama Katonda wa Ibulayimu, Isaaka, ne Isiraeri,’ nnabbi awoleza, ‘kimanyike leero nti ggwe Katonda mu Isiraeri, era nti nze ndi muddu wo, era nti nkolede ebyo byonna olw’ekigambo kyo. Mpulira, ai Mukama, mpulira, abantu bano bamanye nti ggwe Mukama Katonda, era nti okyusizza emitima gyabwe okudda nate gy’oli.’”

> “A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

> “Kunyarara, kunorema nokuda kwokuremekedzwa kwako, kwagara pamusoro pavose. Vaprista vaBhaari vanodedera nokutya. Vachiziva mhosva yavo, vanotarisira chirango chinokurumidza.”

> “No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

> “Munamato waEriya uchingopera bedzi, murazvo womoto, wakaita sokupenya kunopenya kwemheni, unoburuka kubva kudenga pamusoro pearitari yakanga yamiswa, ukapedza kupisa chipiriso, uchinanzva mvura yaiva mugoronga, uye uchiparadzawo kunyange mabwe eartari. Kupenya kukuru kwomurazvo kunovhenekera gomo uye kunopofumadza meso evazhinji. Mumipata iri pasi, umo vazhinji vari kutarira nokushushikana kukuru kufamba kwaavo vari kumusoro, kuburuka kwomoto kunoonekwa pachena, uye vose vanoshamiswa nechiono ichocho. Zvakafanana nembiru yomoto iyo paGungwa Dzvuku yakaparadzanisa vana vaIsiraeri neuto ravaEgipita.”

> “The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

> “Vanhu vari pamusoro pegomo vanowira pasi nechiso vachinamata mukutya kukuru pamberi paMwari vasingaonekwi. Havatongotsungi kuramba vakatarisa moto wakatumwa kubva kudenga. Vanotya kuti ivo pachavo vangaparadzwa; uye, vachibatwa pamwoyo pamusoro pebasa ravo rokubvuma Mwari waEria saMwari wamadzibaba avo, wavane chikwereti chokumuteerera nokuvimbika kwaari, vanodanidzira pamwe chete sokunge nenzwi rimwe chete, ‘Jehovha, ndiye Mwari; Jehovha, ndiye Mwari.’ Nekujeka kunoshamisa kudanidzira uku kunonzwika pamusoro pegomo uye kunodzokororwa mubani riri pasi. Pakupedzisira Israeri yamutswa, yasisisanyengedzwi, yapfidza. Pakupedzisira vanhu vanoona kukura kwokuzvidzisa kwavakaita Mwari. Hunhu hwokunamata Bhaari, zvichienzaniswa nokushumira kunonzwisisika kunodiwa naMwari wechokwadi, hwabudiswa pachena zvizere. Vanhu vanobvuma kururamisira netsitsi dzaMwari pakunyima dova nemvura kusvikira vaunzwa pakureurura zita rake. Zvino vava kugadzirira kubvuma kuti Mwari waEria ari pamusoro pechifananidzo chose.” Prophets and Kings, 153.

## How Long? Moses

Ho fihlela neng? Moshe

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Nthawi yoyamba funso lophiphiritsa lakuti, “mpaka liti,” likuwoneka m’Mawu aulosi, ndi pa mliri wachisanu ndi chitatu umene unagwera Aigupto m’nthawi ya Mose. Mliri wachisanu ndi chitatu ndi “dzombe” (chizindikiro cha Chisilamu) chimene chinabweretsedwa ndi “mphepo ya kum’mawa” (chizindikiro cha Chisilamu).

> And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

> Zvino Mozisi naAroni vakapinda kuna Faro, vakati kwaari, “Zvanzi naJehovha Mwari wavaHebheru, ‘Ucharamba kuzvininipisa pamberi pangu kusvikira rinhiko? Rega vanhu vangu vaende, kuti vandishumire. Asi kana ukaramba kurega vanhu vangu vachienda, tarira, mangwana ndichauyisa mhashu munyika yako. Dzipfeke pachiso chenyika, zvokuti munhu haangagoni kuona nyika; uye dzichadya zvasara pane zvakapunyuka, zvakasiyirwa imi nechimvuramabwe, uye dzichadya muti mumwe nomumwe unokumererai kubva kusango. Dzichazadza dzimba dzako, nedzimba dzavaranda vako vose, nedzimba dzavaIjipiti vose; izvo zvisina kumboonekwa namadzibaba ako, kana namadzibaba amadzibaba ako, kubvira pazuva ravakava panyika kusvikira zuva ranhasi.’” Ipapo akatendeuka, akabuda kuna Faro.

> And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

> Vashumiri vaFarao vakati kwaari: Munhu uyu uchava musungo kwatiri kusvikira rinhi? Regai varume vaende, kuti vanoshumira Jehovha Mwari wavo; hamusati maziva here kuti Ijipiti raparadzwa?

> And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

> Musa na Haruni wakaletwa tena mbele ya Farao; naye akawaambia, Nendeni, mkamtumikie BWANA, Mungu wenu; lakini ni nani hao watakaokwenda?

> And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

> Mose akati, Tichaenda navaduku vedu navakuru vedu, navanakomana vedu navanasikana vedu; tichaenda namakwai edu nezvipfuwo zvedu, nokuti tinofanira kuitira Jehovha mutambo.

> And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

> Iye akati kwavari, Jehovha ngaave nemi saizvozvo sezvandinokutenderai kuenda pamwe navana venyu vaduku; zvichenjererei, nokuti zvakaipa zviri pamberi penyu. Hazvina kudaro; endai zvino imi muri varume, mundoshumira Jehovha; nokuti ndizvo zvamaikumbira. Ipapo vakadzingwa pamberi paFarao.

> And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

> Zvino Jehovha akati kuna Mozisi, Tambanudza ruoko rwako pamusoro penyika yeIjipiti nokuda kwemhashu, kuti dzikwire pamusoro penyika yeIjipiti, dzidye miriwo yose yenyika, izvo zvose zvasiyiwa nechimvuramabwe. Ipapo Mozisi akatambanudza tsvimbo yake pamusoro penyika yeIjipiti, Jehovha ndokauyisa mhepo yokumabvazuva pamusoro penyika zuva iro rose, nousiku ihwohwo hwose; zvino kwakati ava mangwanani, mhepo yokumabvazuva ikauyisa mhashu. Mhashu dzikakwira pamusoro penyika yose yeIjipiti, dzikagara pamiganhu yose yeIjipiti; dzakanga dzichityisa kwazvo; hadzina kumbovapo mhashu dzakadai pamberi padzo, uye hadzichazovipo dzakadai shure kwadzo. Nokuti dzakafukidza chiso chenyika yose, zvokuti nyika yakasviba; uye dzakadya miriwo yose yenyika, nezvibereko zvose zvemiti zvakanga zvasiyiwa nechimvuramabwe; uye hakuna kusara chinhu chipi nechipi chakasvibira pamiti, kana pamiriwo yesango, munyika yose yeIjipiti.

> Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

> Ipapo Faro akadana Mose na Aroni nokukurumidza; akati, Ndatadzira Jehovha Mwari wenyu, nokukutadziraiwo. Naizvozvo zvino, ndinokumbira kuti mundikanganwire zvivi zvangu panguva ino chete, mugoreverera kuna Jehovha Mwari wenyu, kuti andibvisire rufu urwu chete. Ipapo akabuda kuna Faro, akagoreverera kuna Jehovha. Jehovha akabva ashandura mhepo ine simba guru yokumabvazuva ikava mhepo ine simba guru yokumavirira, ikabvisa mhashu dzacho, ikadzikanda muGungwa Dzvuku; hapana kana mhashu imwe chete yakasara munyika yose yeIjipiti. Ekisodho 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Kutanga “Jehovha Mwari wavaHebheru” anobvunza achiti, “Ucharamba kuzvininipisa pamberi pangu kusvikira rinhiko?” uye ipapo varanda vaFarao vakazobvunzazve Farao vachiti, “Murume uyu achava musungo kwatiri kusvikira rinhiko?” Mubvunzo uyu unobvunzwa panguva yedenda rechisere, iro rinowirirana ne9/11 nokuda kwezvikonzero zvinoverengeka. Denda regumi nderekuurayiwa kwematangwe, iro rinowirirana nemuchinjikwa uye rinoteverwa nokuora mwoyo paGungwa Dzvuku, uko kufemerwa kunoriyananisa nokuora mwoyo kwevadzidzi pamuchinjikwa, uko kunowiriranawo nokuora mwoyo kukuru kwevaMillerite muna 1844. Zvapupu zvitatu izvozvo zvose zvinowirirana nemutemo weSvondo. Denda regumi ndiwo mutemo weSvondo, uye matenda maviri pamberi paro denda rechisere rakaunza “mhashu” pamusoro pe“mhepo yokumabvazuva.” “Mhashu” dzakazadza nyika yose, sezvakangoitawo Islam ichizunungusa nyika yose nhasi apo yakaparadzira rima rayo kubudikidza nokumanikidzirwa kwekutama kwevanhu. Zita rechiLatin remhashu yomurenje nderekuti “locusta migratoria,” richimiririra kupararira kweIslam kubudikidza nokutama kwevanhu, uko kunofananidzirwa munyika yezvakasikwa sokutama.

The ninth plague was a darkness that could be felt.

Mliri wa chisanu ndi chinayi unali mdima wogwirika.

> And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

> Zvino Jehovha akati kuna Mozisi, “Tambanudza ruoko rwako kudenga, kuti rima rive pamusoro penyika yeIjipiti, rima rinobatika.” Ipapo Mozisi akatambanudza ruoko rwake kudenga; kukava nerima guru munyika yose yeIjipiti kwamazuva matatu. Vakanga vasingaonani, uye hakuna kana mumwe akasimuka panzvimbo yake kwamazuva matatu; asi vana vose vaIsiraeri vakanga vane chiedza mudzimba dzavo. Ekisodho 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Mu mifananidzo yechiprofita ye“kusvikira riniko” inomiririrwa neGomo reKarimeri naEria, munoonekwa musiyano unoratidzwa apo moto unodzika uchibva kudenga. Mwari waEria akaita izvo zvisingagoni kuitwa naBhaari. Munhoroondo yevaMillerite, musiyano uyu wakaiswa pakati pechiPurotesitendi cheSadhisi chakawa neAdventism yevaMillerite. Kuna Mozisi, musiyano wacho waive rima kana chiedza. Makanga mune chiedza mudzimba dzevaHebheru. Isaya anotizivisazve kuti avo vasina chiedza mumutsara waMozisi, variwo avo vanoparadzwa naEria, uye avo vanorasikirwa nejasi rechiPurotesitendi munguva yevaMillerite, ndivo “vanhu” vano“nzwa” zvirokwazvo, asi vasinganzwisisi; uye vano“ona” zvirokwazvo, asi vasingapereri. Ipapo panobudiswa chirevo pamusoro pevanhu ava chinoti, “Konesa mwoyo yavanhu ava, uremedze nzeve dzavo, uvhare meso avo; kuti varege kuona nameso avo, nokunzwa nenzeve dzavo, nokunzwisisa nomwoyo yavo, nokutendeuka, nokuporeswa.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Ari kuda kuita basa, asi akaremerwa nebasa rokuparidza kuna avo vasingazoteereri, Isaya “akabva ati,” “Ishe, kusvikira rinhiko?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Zvirwere zvitatu zvekupedzisira pazvirwere gumi zveEgipita zvinopa uchapupu hwematanho matatu anobva pa9/11 achisvika kumutemo weSvondo. Musi wa11 Nyamavhuvhu, 1840, shoko remutumwa wokutanga rakapiwa simba, uye musi wa19 Kubvumbi, 1844, mutumwa wechipiri akasvika uye akapiwa simba paExeter Camp Meeting kubva 12–17 Nyamavhuvhu, uye mutumwa wechitatu akasvika musi wa22 Gumiguru, 1844. Mutumwa wechitatu unowirirana nomutemo weSvondo, uye naizvozvo unoratidza nzira yematanho matatu, nokuti haugoni kuva newechitatu pasina wokutanga nowechipiri.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Ujumbe wa kwanza na wa pili ulitolewa katika miaka ya 1843 na 1844, na sasa tuko chini ya utangazaji wa ujumbe wa tatu; lakini jumbe zote tatu bado zinapaswa kutangazwa. Ni muhimu sasa kama ilivyowahi kuwa hapo awali kwamba zirudiwe kwa wale wanaoitafuta kweli. Kwa kalamu na kwa sauti tunapaswa kuutangaza ujumbe huo, tukionyesha mpangilio wake, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Hakuwezi kuwa na wa tatu pasipo wa kwanza na wa pili. Jumbe hizi tunapaswa kuupa ulimwengu katika machapisho, katika hotuba, tukionyesha katika mfuatano wa historia ya unabii mambo yaliyokuwapo na mambo yatakayokuwapo.” Selected Messages, kitabu cha 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Denda rechigumi reEgipita rakarongedzerwa noufemerwo nemuchinjikwa pamwe chete nokuodzwa mwoyo kwakatevera kwakabatana nawo. Naizvozvo denda rechigumi ndiro shoko rechitatu, iro, nokuda kwokudikanwa kwechiporofita, rinofanira kutangirwa neshoko rokutanga nerechipiri. Pa9/11 Ishe vakabvunza Faro kuti, “kusvikira rinhi,” uye pakarepo mushure maizvozvo varanda vaFaro vakabvunza zvakare kuti, “kusvikira rinhi.” Mushure mokunge Mozisi aunza mubvunzo waMwari wokuti, “kusvikira rinhi,” kuna Faro, uye nguva pfupi varanda vasati vadzokorora mubvunzo waMozisi kuna Faro, Mozisi anoratidza nguva yokutendeuka sezvinoti, “akatendeuka, akabuda kuna Faro.” Eksodho 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 yaive nguva yokushanduka yechiporofita, yakafananidzirwa apo Mozisi akaunza denda remhashu rakauya nemhepo yokumabvazuva.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

> “Panawo ma nyengo izo zikuŵa mphambano mu mbiri ya mitundu ndi ya mpingo. Mu chisamaliro cha Mulungu, pamene mavuto osiyanasiyana amenewa afika, kuŵala kwa nyengo imeneyo kumaperekedwa.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Denda rinotevera rakaunza rima kana chiedza zvichienderana nekuti waiva muchikwata chipi. 9/11 rakanga riri “shanduko huru munhoroondo yamarudzi neyechechi.” Panguva iyoyo vanhu vaMwari vakadanwa kuti vadzokere vagofamba munzira dzekare, asi vakaramba kufamba madziri, uye havana kuteerera kurira kwehwamanda. Kuparadzaniswa pakati perima nechiedza kwakaitwa mushure maEria, uye Mozisi akabvunza achiti, “kusvikira riniko?” Anoendererawo mberi achitaura mundima iyi:

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Kune nguva dzinova nzvimbo dzekutendeukira munhoroondo yendudzi neyekereke. Mukutungamirira kwaMwari, kana matambudziko akasiyana aya asvika, chiedza chenguva iyoyo chinopiwa. Kana chikagamuchirwa, panova nekufambira mberi pamweya; kana chikarambwa, kuderera pamweya nokuputsikirwa kwekutenda zvinotevera.” Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

Ticharamba nenyaya yokuti “kusvikira rinhiko” muchinyorwa chinotevera.

> “In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘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.’ Habakkuk 2:2.

> “Muna Chivabvu, 1842, Koniferensi Huru yakaitwa muBoston, Massachusetts. Pakuvhurwa kwemusangano uyu, Hama Charles Fitch naApollos Hale, vekuHaverhill, vakaratidza zviporofita zvine mifananidzo zvaDanieri naJohane, izvo zvavakanga vakapenda pajira, pamwe chete nenhamba dzechiporofita, zvichiratidza kuzadzikiswa kwazvo. Hama Fitch, pakutsanangura kubva pachati yavo pamberi peKoniferensi, vakati, pavaiongorora zviporofita izvi, vakanga vafunga kuti dai vaigona kuburitsa chinhu cherudzi urwu sezvachiri kuratidzwa pano, zvaizorerutsa nyaya yacho uye zvigoita kuti zvive nyore kwavari kuitsanangurira vateereri. Pano pakanga pava nechiedza chakawedzera munzira yedu. Hama idzi dzakanga dzichiita izvo Ishe vakaratidza Habakuki muchiratidzo chake makore 2,468 akanga apfuura, vachiti, ‘Nyora chiratidzo, uye uchinyatsichiisa pachena pamahwendefa, kuti anochiverenga amhanye. Nokuti chiratidzo chichakamirira nguva yakatarwa.’ Habakuki 2:2.”

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Mushure mehukurukurirano yakati pamusoro penyaya iyi, zvakabvumiranwa nomoyo mumwe kuti paitwe mazana matatu akafanana neiri, achidhindwa nenzira ye lithograph, izvo zvakakurumidza kuitwa. Zvakadanwa kuti ‘machati e’43.’ Uyu wakanga uri Musangano wakakosha zvikuru.” The Autobiography of Joseph Bates, 263.

> “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.

> “Ndzi vonile leswaku chati ya 1843 yi kongomisiwile hi voko ra Hosi, naswona a yi fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha Yehovha a a lava ha kona; leswaku voko Rakwe a ri ri ehenhla ka swona naswona ri tumbetele xihoxo eka yin’wana ya tinhlayo, leswaku a ku nga vi na un’we loyi a nga xi vonaka, ku fikela loko voko Rakwe ri susiwa.” Early Writings, 74.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

> “Chaiva hwaiva uchapupu hwakabatana hwevadzidzisi nemapepanhau eKuuya kweChipiri, pavaimira pa‘kutenda kwekutanga,’ kuti kubudiswa kwechati kwaiva kuzadziswa kwaHabhakuki 2:2, 3. Kana chati yaiva nyaya yechiporofita (uye avo vanoizviramba vanosiya kutenda kwekutanga), zvino zvinotevera kuti BC 457 ndiro gore rinofanira kutorerwa kutangira pakurangarira mazuva ane 2300. Zvaiva zvinodikanwa kuti 1843 rive nguva yokutanga yakabudiswa, kuti ‘chiratidzo’ ‘chinonoke,’ kana kuti kuti pave nenguva yokunonoka, umo boka remhandara raifanira kukotsira nokurara panyaya huru yenguva, nguva pfupi vasati vamutswa neKuchema kwaPakati pousiku.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

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