Article

# The Book of Daniel - Number Sixty-Eight

Bhuku ra Danieri - Nomboro Makumi Matanhatu neMasere

Unveiling the Prophetic Message of Ezekiel Chapter Eight: The Sunday Law and the Last Days

Kušikulula kwa Mùhapi wa Buprofete wa Ezekieli Mutwe wa 8: Mikenji ya Lumingu ne Matuku a Ku Mpelelu

Author

Jeff Pippenger

Published

February 1, 2024

Formats

PDF
Word
Song MP3

Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.

Sura ya nane ya Ezekieli ni mojawapo ya sura za kinabii zilizo rahisi zaidi katika Maandiko. Sura hiyo ina mahali pa kuanzia palipo wazi.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.

> Zvino zvakaitika mugore rechitanhatu, pamwedzi wechitanhatu, pazuva rechishanu romwedzi, ndakanga ndigere mumba mangu, vakuru vaJudha vagere pamberi pangu, ruoko rwaIshe Mwari rukawira pamusoro pangu ipapo. Ezekieri 8:1.

The vision has a distinct ending in chapter eleven.

Chiratidzo chine magumo akajeka muchitsauko chegumi nerimwe.

> Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.

> Na ka morago, moya wa ntsholetsa, wa ntlisa ka pono ka Moya wa Modimo kwa Kalatia, kwa go ba ba leng mo botshwaruweng. Mme pono e ke neng ke e bone ya tloga mo go nna. Foo ka bua le ba botshwarwa tsotlhe tse Morena a neng a di mpontshitse. Esekiele 11:24, 25.

The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.

Chiono cha chitsauko chechisere chinotanga pazuva rechishanu, remwedzi wechitanhatu, regore rechitanhatu, zuva rimwe chete chisati chasvika panguva iyo zuva racho rinoenderana ne“666,” uye zvirokwazvo chiono ichi chiri pamusoro pemutemo weSvondo, unova chiratidzo chechikara, chine nhamba inova nhamba ye“munhu wechivi,” uyewo iri nhamba youmambo hwechisere hunobva pane humwe hwehunomwe. Avo vanokunda nhamba “666,” vanogamuchira chisimbiso chaMwari, uye muchitsauko chepfumbamwe, chisimbiso chaMwari chiri kuiswa pamusoro pavanhu vaMwari vakatendeka vemazuva okupedzisira.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.

> Zvino ndakaona chimwe chiratidzo kudenga, chikuru chinoshamisa, vatumwa vanomwe vane matambudziko manomwe okupedzisira; nokuti mukati mawo ndimo munozadzikiswa kutsamwa kwaMwari. Zvino ndakaona chakanga chakaita segungwa regirazi rakavhenganiswa nomoto; navaya vakanga vakunda chikara, nomufananidzo wacho, nechiratidzo chacho, nenhamba yezita racho, vamire pamusoro pegungwa regirazi, vane rudimbwa rwaMwari. Uye vanoimba rwiyo rwaMozisi muranda waMwari, norwiyo rweGwayana, vachiti, Makuru anoshamisa mabasa enyu, Ishe Mwari Wamasimba Ose; dzakarurama dzechokwadi nzira dzenyu, imi Mambo wavatsvene. Zvakazarurwa 15:1–3.

Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.

Hina khou va tshinela ku pfala ka nkarhi wa nyiko (hikuva tintsumi ta nkombo leti nga ni makhombo ya nkombo ya makumu ti ta halata vukarhi bya Xikwembu eka ndzima leyi landzelaka ya Nhlavutelo), vanhu va Xikwembu va masiku ya makumu va boxiwa hi ku kongoma. Va kumile ku hlula swilo swa mune. Rito leri hundzuluxeriweke ri va “ku hlula” ri vula ku hlula hi ku hloma. Lava tshembekaka va hlurile xivandzana, xifaniso xa xivandzana, mfungho wa xivandzana, ni nomboro ya vito ra xona. Ku hlula koloko ku katsa ni mhaka ya leswaku va twisisa leswi swikombiso sweswo swa mune swi swi yimelaka. I phesente leyitsongo swinene ntsena ya vanhu leyi tivaka leswi swikombiso sweswo swa mune swa vuprofeta swi swi yimelaka hakunene.

The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.

Nyika yaiziva kare kuti upapa ndiye hure reBhabhironi riri muchitsauko chegumi nechinomwe, asi sezvakaziviswa neShoko raMwari, kunzwisisa pamusoro pehure reTire rinofeva nemadzimambo enyika kwakakanganwika mukati menhoroondo yeUnited States. Kukunda chikara kunoreva kupatsanura zvakarurama shoko rechokwadi pakusimbisa kuti chikara chechiporofita cheBhaibheri ndihwo upapa. Muchitsauko chinotevera chaimo, dhiragoni, chikara, nemuporofita wenhema zvinotungamirira nyika kuAmagedhoni, uye vakatendeka vaMwari vemazuva okupedzisira vanofanira kuziva kuti masimba iwayo matatu ndiani.

> And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.

> Zvino mutumwa wechitanhatu akadurura ndiro yake pamusoro porwizi rukuru Yufuratesi; mvura yarwo ikapwa, kuti nzira yamadzimambo anobva kumabvazuva igadzirirwe. Uye ndakaona mweya mitatu yetsvina, yakanga yakaita sematatya, ichibuda mumuromo meshato, nomumuromo wechikara, nomumuromo womuporofita wenhema. Nokuti ndiyo mweya yemadhimoni, ichiita zviratidzo zvinoshamisa, inobuda ichienda kumadzimambo enyika nowenyika yose, kuti ivaunganidze kuhondo yezuva iro guru raMwari Wamasimba Ose. Tarirai, ndinouya sembavha. Akaropafadzwa uyo anorinda, nokuchengeta nguvo dzake, kuti arege kufamba asina kupfeka, uye kuti varege kuona kunyadziswa kwake. Uye akavaunganidza pamwe chete panzvimbo inonzi norurimi rwechiHebheru Amagedhoni. Zvakazarurwa 16:12–16.

The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.

காட்டுமிராண்டிக்குரிய வெற்றி என்பது, அந்தக் காட்டுமிராண்டி யார் என்பதைச் சரியாக உணர்ந்தறியும் வெற்றியாகும். இப்போது மேற்கோள் காட்டப்பட்ட பகுதி, விழித்திருந்து தமது உடைகளை காத்துக்கொள்கிறவர்கள்மேல் ஆசீர்வாதத்தை அறிவிக்கிறது; ஆயினும், ஆறாம் வாதையின்போது, எல்லா மனிதருக்குமான கிருபைக்காலம் முற்றிலும் முடிவுற்றிருக்கும். மிக்கேல் எழுந்து நிற்கும் போது, மனிதருடைய கிருபைக்காலம் முடிவடைகிறது; அதன் பின்பு கடைசி ஏழு வாதைகள் ஊற்றப்படுகின்றன. கிருபைக்காலம் முடிந்த பின்பு உடைகளை மாற்றுவதற்கான வழியே இல்லை; இருந்தபோதிலும், ஆறாம் வாதையுடன் தொடர்புடைய ஒரு எச்சரிக்கை உள்ளது. அந்த எச்சரிக்கை, கிருபைக்காலம் முடிவதற்கு முன் அந்தக் காட்டுமிராண்டியைப் பற்றிய சரியான புரிதலை உடையிருப்பதைக் குறித்ததாகும்; அந்தப் புரிதல் உங்களுக்கில்லையெனில், கிருபைக்காலம் முடிவதற்கு முன்பே கிறிஸ்துவின் நீதியின் உடையை நீங்கள் இழந்துவிடுவீர்கள்.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Avo vanovhiringidzika pakunzwisisa kwavo shoko, vasingaoni zvinorehwa naantikristu, zvirokwazvo vachazviisa kurutivi rwaantikristu. Zvino hapasisina nguva yokuti isu tibatane nenyika. Danieri amire panzvimbo yake uye mugove wake. Zviporofita zvaDanieri nezvaJohane zvinofanira kunzwisiswa. Zvinodudzirana. Zvinopa kunyika chokwadi icho munhu wose anofanira kunzwisisa. Zviporofita izvi zvinofanira kuva uchapupu munyika. Nokuzadzika kwazvo mumazuva okupedzisira aya, zvichazvitsanangura pachazvo.” Kress Collection, 105.

If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.

Kana munhu asinganzwisisi kuti antikristu upapa, achazoguma ava kurutivi rwoupapa, kana kuti sezvakanyorwa naJohani, vachafamba vasina kupfeka uye vacharatidza kunyadziswa kwavo. Kukunda chikara kunoreva kunzwisisa kuti chikara isimba roupapa, pamwe chete nezvose zvakazarurwa pamusoro pesimba roupapa. Avo vanokunda uye vanonzwisisa kuti upapa ndiye munhu wechivi, vanofanira kunzwisisawo kuti mufananidzo woupapa unomirira musimboti wokubatanidzwa kwechechi nenyika, chechi iri iyo inodzora ukama uhwu.

In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.

Mubhuku raDhanieri, chimiro chechikara, icho chiri kubatanidzwa kwechechi nehurumende, chinomiririrwa sechivi chinoparadza. Chivi kutadza, uye kutadza kunoumba chikara chapapa ndiko apo madzimambo anopa simba rawo kuutongi hwapapa. Pakuita izvi vanoita upombwe hwepamweya, uhwo huri chivi chinoparadza chaDhanieri, uye mufananidzo wechikara waJohane.

To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.

Kuti tiwane kukunda pamusoro pechifananidzo chepapa, zvinoreva kunzwisisa, kubudikidza neShoko raMwari, kuti United States inotanga yagadzira hukama uhu, yozohusimbisa pamutemo weSvondo uri kuuya nokukurumidza, uyezve yobva yamanikidza nyika yose kugamuchira hukama ihwohwo.

The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.

Ukama huripo pakati pekereke nenyika huchamanikidzirwa panyika neUnited States hunoumbwa nehurumende yepasi rose imwe chete (United Nations), ichipinda mumubatanidzwa nehupapa sesimba rinodzora mukurongwa uku. Kukunda mufananidzo wechikara, ndiko kunzwisisa neShoko rouprofita raMwari kuti mufananidzo wechikara unomirira zvinhu izvi chaizvo.

Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.

Kuponeswa pamusoro pechikara nomufananidzo wechikara kunosanganisirawo kuwana kunzwisisa kwechiratidzo chesimba rehutongi hwechikara (upapa).

The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.

चिहानको चिन्ह भनेको परमेश्वरको विश्रामदिनको रूपमा आइतबार पालन गर्न बाध्य पारिनु हो। त्यस चिन्हमाथि विजय प्राप्त गर्नका लागि आइतबारको आराधना भनेको सूर्यको आराधना हो, र त्यो वास्तवमा मूर्तिपूजक बाल-उपासना बाहेक अरू केही होइन भन्ने कुरा बुझ्न आवश्यक छ। यस विजयमा यो सत्य पनि समावेश छ कि मानिसहरूलाई जबसम्म यो बलपूर्वक थोपरिँदैन, तबसम्म कसैले पनि पशुको चिन्ह ग्रहण गर्दैन।

> “But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

> “Asi vaKristu vezvizvarwa zvakapfuura vaichengeta Svondo, vachifunga kuti mukuita saizvozvo vakanga vachichengeta Sabata reBhaibheri; uye zvino mune vaKristu vechokwadi muchechi imwe neimwe, kusanganisirawo sangano reRoma Katorike, vanotenda nokutendeseka kuti Svondo ndiro Sabata rakagadzwa naMwari. Mwari anogamuchira kutendeseka kwechinangwa chavo nokururama kwavo pamberi Pake. Asi kana kuchengetwa kweSvondo kuchamanikidzirwa nomutemo, uye nyika yojekereswa pamusoro pebasa rekusungirwa kweSabata rechokwadi, ipapo ani naani achatadza murayiro waMwari, kuti ateerere chirevo chisina simba guru rinopfuura reRoma, achadaro kukudza upapa kupfuura Mwari. Anenge achipa rukudzo kuRoma nokusimba rinomanikidza chisungo chakagadzwa neRoma. Anenge achinamata chikara nomufananidzo wacho. Sezvo vanhu panguva iyoyo vacharamba chisungo icho Mwari akataura kuti ndicho chiratidzo chesimba Rake, uye vachikudza pachinzvimbo chacho icho Roma yakasarudza sechiratidzo choumambo hwayo, naizvozvo vachagamuchira chiratidzo chokuzviisa pasi peRoma—‘chiratidzo chechikara.’ Uye hazvisi kusvikira nyaya yacho yaiswa pachena kudai pamberi pavanhu, uye vauyiswa pakusarudza pakati pemirayiro yaMwari nemirayiro yavanhu, ndipo apo avo vanoramba vari mukudarika vachagamuchira ‘chiratidzo chechikara.’” The Great Controversy, 449.

Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.

Avo vanowana kukunda chikara, nomufananidzo wechikara, nechiratidzo chechikara, vanofanirawo kukunda nhamba yezita racho. Munguva yenhoroondo apo hure reTire rakanga risati rakanganwika, nyika yechiPurotesitendi yaiziva kuti upapa hwaiva antikristu. Vaiziva kuti Pauro akanga azivisa upapa sa“uyo wakaipa,” “munhu wechivi,” “chakavanzika chekusateerera mutemo,” uye “mwanakomana wokurashwa; anopikisa nokuzvikudza pamusoro pezvose zvinonzi Mwari, kana zvinonamatwa; zvokuti iye saMwari anogara mutemberi yaMwari, achizviratidza kuti iye ndiye Mwari.” Asi zvino hure guru reTire rakanganwika.

In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.

Mu myaka ya kera habayeho uburyo bunyuranye bwo gukoresha isopsephy, cyangwa gematria, byagaragazaga ko umubare “666” wari uhagarariye ubupapa mu buryo bw’ikimenyetso. Urugero rwa kera ruzwi ni uko ku muta w’umupapa handitseho amagambo Vicarius Filii Dei. Vicarius Filii Dei, bisobanura “Uhagarariye Umwana w’Imana”, bityo bikaba byerekeza ku kirego cye cyo kwicara mu rusengero rw’Imana, yiyita Imana. Inyuguti z’Ikilatini zigize Vicarius Filii Dei zihwanye n’umubare magana atandatu na mirongo itandatu na gatandatu.

The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.

चिहान, जो पापसीय शक्ति हो, त्यसलाई त्यसको सङ्ख्याद्वारा चिनाइन्छ, र त्यसको सङ्ख्या “666” हो; तर पापको मानिसले सन् 1798 मा घातक घाउ प्राप्त गर्‍यो, र बिर्सिइयो। अन्तिम दिनहरूमा त्यो घातक घाउ निको पारिनु छ, र त्यस घातक घाउको निको हुनुबाट यो चिनाइन्छ कि संयुक्त राज्य अमेरिकाले पहिले आफ्नै राष्ट्रभित्र चिहानको एउटा प्रतिमा खडा गर्छ, र त्यसपछि संसारलाई पनि त्यही गर्न बाध्य पार्छ।

The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.

Mufananidzo wenyika wechikara une zvikamu zviviri panguva imwe chetewo une zvikamu zvitatu. Muchiprofita une zvikamu zviviri, nokuti wakaumbwa nokubatanidzwa kwechechi nehurumende; asi une zvikamu zvitatu pakuti wakaumbwa neshato, nechikara, nomuprofita wenhema. Kana mubatanidzwa une zvikamu zvitatu wemasimba acho chaiwo achatungamirira nyika kuAmagedhoni wasimbiswa, uchava chikara chiri umambo hwechisere hunobva kune manomwe, uye uchavawo mubatanidzwa une zvikamu zvitatu woumambo hwechitanhatu. Nhamba yezita rechikara mumazuva okupedzisira zvakare ichava “666,” nokuti inomiririra umambo hutatu, hwoga hwoga huri chikamu choumambo hwechitanhatu.

To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.

Kuti mukunde chikara, mufananidzo wake, mucherechedzo wake, uye nhamba yezita raro, zvinoreva kunzwisisa chirahwe chokuti “wechisere anobva kune vanomwe,” chinova chakavanzika chaDhanieri 2, icho Dhanieri akanyengeterera kuti achinzwisise. Ichi chikamu cheZvakazarurwa zvaJesu Kristu chinosunungurwa chisati chavharwa nguva yenyasha, nokuti sezvakataurwa naJohane, “nguva yava pedyo.” Nokuda kwechikonzero ichi, avo vanowana kukunda ikoko vanomiririrwa sokunge vari pamwe chete nengirozi dzinodurura matambudziko, nokuti vanowana kukunda uku, kana kunzwisisa kwechiporofita kunodiwa, nguva pfupi nguva yenyasha isati yavharwa.

Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.

Avo vanonzwisisa kuti Chizaruro chaJesu Kristu chinobviswa chisimbiso nguva pfupi nguva yekuyedzwa isati yavharwa, uye kuti nhamba inoti “666” chikamu chechiratidzo ichocho, havangapotse kuona kuti chiono chaEzekieri chitsauko 8 chinotanga pazuva rechishanu (rinova zuva riri pamberi pezuva rechitanhatu), mumwedzi wechitanhatu wegore rechitanhatu. Pakupera kwechitsauko 8 varume makumi maviri nevashanu vari kukotamira zuva, uye chitsauko 9 chinozivisa avo vanogamuchira chisimbiso chaMwari.

The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.

Maonero echiratidzo ichi ndiwo mucherechedzo wechikara nechisimbiso chaMwari, uye chiratidzo chacho chinovhurwa nguva pfupi bedzi nguva yenyasha isati yavharwa pamutemo weSvondo, sezvinofananidzirwa nenhamba inoti “666.” Asi kuvharwa kwenguva yenyasha kunozivikanwa sekunoitika pamutemo weSvondo muUnited States, hakusi kuvharwa kwenguva yenyasha yavanhu vose, asi kuvharwa kwenguva yenyasha chete kweSeventh-day Adventists.

The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.

Chiratidzo ichi chinoratidzwa sechiri kuitika mukati meJerusarema, iro riri mucherechedzo wekereke yeSeventh-day Adventist. Panguva yemutemo weSvondo muUnited States, maSeventh-day Adventist ndivo chete boka rinenge, ipapo ipapo, richiitwa rine mhosva maererano nechiedza cheSabata.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

> “Kana chiedza chechokwadi chakaratidzwa kwauri, chichiburitsa Sabata remurayiro wechina, uye chichiratidza kuti hapana nheyo muShoko raMwari yokuchengeta Svondo, asi zvakadaro ukaramba wakabatirira kusabata yenhema, uchiramba kuita tsvene Sabata iyo Mwari anoti, ‘zuva rangu dzvene,’ unogamuchira mucherechedzo wechikara. Izvi zvinoitika rini?—Paunoteerera chirevo chinokurayira kurega basa neSvondo nokunamata Mwari, iwe uchiziva kuti muBhaibheri hamuna kana shoko rinoratidza kuti Svondo chinhu chipi nechipi kunze kwezuva rakajairika rokushanda, unobvuma kugamuchira mucherechedzo wechikara, uye unoramba chisimbiso chaMwari. Kana tikagamuchira mucherechedzo uyu pahuma dzedu kana pamaoko edu, mitongo yakataurwa pamusoro pavasingateereri inofanira kuwira pamusoro pedu. Asi chisimbiso chaMwari mupenyu chinoiswa pamusoro paavo vanochengeta Sabata raShe nehana yakachena.” Review and Herald, April 27, 1911.

The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.

Chiratidzo chaEzekieri chitsauko 8 kusvika chitsauko 11, chinoratidza nhoroondo inotungamirira kusvikira pakupera kwenguva yenyasha yeJerusarema. Chinoratidzwa sokunge chiri kuitika zuva rimwe chete nhamba “666” isati yasvika, uye chitsauko 8 chinoratidza kupanduka kuri kuwedzera mukati meJerusarema kunozoguma pakuti varume vanotungamirira vanokotamira zuva, nokudaro vachigamuchira mucherechedzo wechikara.

Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.

Isahluko sesishiyagalolunye simelela ingelosi ihamba inqamula iJerusalema (ngaleyo ndlela sikhomba ukuqhubeka kwesenzakalo), ibeke uphawu phezu kwesigaba esithile ngaphambi kwezingelosi ezibhubhisayo ezibe sezibulala bonke abangenalo lolo phawu. Zombili lezi zahluko zimelela umlando oqhubekayo oholela emthethweni weSonto, lapho isigaba esisodwa sikhothamela ilanga, kanti esinye samukela uphawu lukaNkulunkulu. Ababi babe sebesuswa eJerusalema, ngokuba umthetho weSonto wehlukanisa ababi nabahlakaniphileyo.

The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.

Muputikizga uko kukuyimirika mu chikaya 9 cha Ezekiyeli nkhwakuyana waka na muputikizga uko kukuyimirika mu chikaya 7 cha Chivumbuzi.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> “Kana zviitiko zvakadai seizvi zvichauya, kutonga kukuru kwakadaro pamusoro penyika ine mhosva, vapenyu vaMwari vachawana kupi utiziro? Vachadzivirirwa sei kusvikira kutsamwa kwapfuura? Johani anoona zvinhu zvemasikirwo—kudengenyeka kwenyika, dutu, nokukakavara kwezvematongerwo enyika—zvichimiririrwa sokunge zvakabatwa nengirozi ina. Mhepo idzi dziri pasi pokudzorwa kusvikira Mwari apa shoko rokuti dzisunungurwe. Ipapo ndipo pane kuchengeteka kwechechi yaMwari. Ngirozi dzaMwari dzinoita zvaanoda, dzichidzivisa mhepo dzenyika, kuti mhepo dzirege kuvhuvhuta panyika, kana pagungwa, kana pamuti upi noupi, kusvikira varanda vaMwari vaiswa chisimbiso pahuma dzavo. Ngirozi ine simba inoonekwa ichikwira ichibva kumabvazuva (kana pakubuda kwezuva). Ngirozi iyi, ine simba kupfuura dzimwe dzose, ine muruoko rwayo chisimbiso chaMwari mupenyu, kana chaIye oga anogona kupa upenyu, anogona kunyora pahuma chiratidzo kana runyoro, kune avo vachapiwa kusafa, upenyu husingaperi. Ndiro izwi rengirozi iyi yepamusoro-soro raive nesimba rokurayira ngirozi ina kuti dzidzore mhepo ina kusvikira basa iri rapedzwa, uye kusvikira iye azopa murayiro wokuti dzisunungurwe.”

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> “මහත්වය, මාංසය සහ යක්ෂයා ජයගන්නෝ ජීවමාන දෙවියන්වහන්සේගේ මුද්‍රාව ලැබීමට අනුග්‍රහ ලත් අය වන්නෝය. අත පිරිසිදු නොවන්නන්ටත්, හදවත් ශුද්ධ නොවන්නන්ටත් ජීවමාන දෙවියන්වහන්සේගේ මුද්‍රාව නොලැබේ. පාපය සැලසුම් කරමින් එය ක්‍රියාත්මක කරන්නෝ අතහැර දමනු ලබන්නෝය. මහත් ප්‍රතිරූපමය ප්‍රායශ්චිත්ත දිනෙහි තම පව් ගැන පසුතැවිලිවී ඒවා පිළිගන්නා අයගේ ස්ථානය දෙවියන්වහන්සේ ඉදිරියේ තම ආකල්පයෙන් පුරවන්නෝ පමණක් දෙවියන්වහන්සේගේ ආරක්ෂාවට සුදුසු අය ලෙස හඳුනාගෙන ලකුණු කරනු ලබන්නෝය. තම ගැළවුම්කරුගේ ප්‍රකාශවීම බලාපොරොත්තුවෙන්, බලා සිටිමින්, ජාගරූකව සිටිමින්—උදෑසන බලා සිටින්නන්ට වඩාත් උනන්දුවෙන් හා ආශාවෙන්—සිටින්නන්ගේ නම් මුද්‍රා ලැබූ අය සමඟ ගණන් කරනු ලබනු ඇත. සත්‍යයේ සියලු ආලෝකය තම ආත්මයන් මත දිලිසෙමින් තිබියදී, තමන් ප්‍රකාශ කරන විශ්වාසයට අනුරූප ක්‍රියාවන් තිබිය යුතු වුවද, පාපයෙන් වශීකෘතව, තම හදවත් තුළ පිළිම පිහිටුවා, දෙවියන්වහන්සේ ඉදිරියේ තම ආත්මයන් දූෂිත කරමින්, පාපයේදී ඔවුන් සමඟ එක්වන්නන් ද අපවිත්‍ර කරන්නෝ, ඔවුන්ගේ නම් ජීවනයේ පොතෙන් මැකී යනු ඇත; පහන් සමඟ තම භාජනවල තෙල් නොමැතිව, අර්ධරාත්‍රියේ අඳුරෙහි ඉතිරි කරනු ලබන්නෝය. ‘මාගේ නාමයට භයවන්නන් වෙත ධර්මිෂ්ඨකමේ සූර්යයා තම පියාපත් තුළ සුව කිරීම සමඟ උදාවන්නේය.’”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Utiaji muhuri huu wa watumishi wa Mungu ni ule ule ulioonyeshwa Ezekieli katika maono. Yohana naye pia alikuwa shahidi wa ufunuo huu wa kutisha mno. Aliona bahari na mawimbi yakivuma, na mioyo ya wanadamu ikizimia kwa hofu. Aliona dunia ikitikiswa, na milima ikitupwa katikati ya bahari (jambo ambalo kwa halisi linatukia), maji yake yakivuma na kuchafuka, na milima ikitetemeka kwa kufura kwake. Alionyeshwa mapigo, tauni, njaa, na mauti zikitekeleza utume wao wa kutisha.” Testimonies to Ministers, 445.

The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.

Kuverengerwa kwezana nezviuru makumi mana nezvina muBhuku raZvakazarurwa chitsauko 7 kunomiririrwawo muchitsauko 9 chaEzekieri, uye mutumwa anoverengera ndiye mutumwa ane simba guru kupfuura vose, anokwira achibva kumabvazuva. Avo vanorasika, vane mazita avo adzimwa mubhuku roupenyu, vanomiririrwa sevasina “mafuta mumidziyo yavo pamwe chete nemwenje yavo.” Mapoka maviri ari muchiratidzo chaEzekieri chitsauko 8 kusvika 11, ndiwo mhandara dzakachenjera nedzakapusa dzaMateo 25, naizvozvo ivo maAdventisti.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Umzekeliso wezintombi ezilitshumi okuMatewu 25 lawo ufanekisa amava abantu bama-Adventist.” The Great Controversy, 393.

Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:

සොහොයුරිය වයිට්, එසකියෙල්ගේ දර්ශනයේ යෙරුසලම යන්න විශේෂයෙන් අද්වෙන්තිසම ලෙස හඳුන්වයි:

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Vanhu vaMwari vechokwadi, vane mweya webasa raShe nokuponeswa kwemweya pamwoyo, vachagara vachiona chivi muchimiro chacho chaicho, chinotadza. Vachagara vari parutivi rwokubata nokutendeka uye nokutaura pachena pamusoro pezvivi zvinokurumidza kukomba vanhu vaMwari. Zvikurukuru mubasa rokupedzisira rechechi, panguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvuru vachamira vasina chavanopomerwa pamberi pechigaro chaMwari, vachanzwa zvakadzama kwazvo zvakaipa zvavanhu vaMwari vanozviti ndevaKe. Izvi zvinoratidzwa nesimba nomufananidzo womuporofita webasa rokupedzisira pasi pechimiro chavanhu vakanga mumwe nomumwe ane chombo chokuuraya muruoko rwake. Mumwe murume pakati pavo akanga akapfeka nguo yomucheka wakaisvonaka, ane runyanga rwomunyori rwakarembera parutivi rwake. ‘Zvino Jehovha akati kwaari, Pfuura nepakati peguta, napakati peJerusarema, uise chiratidzo pahuma dzavanhu vanogomera navanochema pamusoro pezvinonyangadza zvose zvinoitwa mukati maro.’” Testimonies, volume 3, 266.

The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.

Chiono cha Ezekieli sura ya nane hadi ya kumi na moja kinashughulikia moja kwa moja historia ya Waadventista kuelekea na wakati wa sheria ya Jumapili. Kinayatambua makundi mawili ya waabuduo waliomo ndani ya Yerusalemu (Uadventista), na kwa namna ya kinabii kinaunganishwa na Ufunuo wa Yesu Kristo unaofunuliwa muda mfupi kabla ya kufungwa kwa muda wa rehema, kwa maana rejea zake za kwanza zinaweka wazi namba “666” katika ishara za kinabii. Kwa kufanya hivyo, kinatambua mojawapo ya mambo manne ambayo wenye hekima hawana budi kuyashinda katika siku za mwisho, na mambo hayo manne ni sehemu ya nuru ya yule wa nane akiwa “wa wale saba”. Ufunuo kumi na tano pia unatambua kwamba wale wanaopata ushindi juu ya vipengele vinne vya kiishara vya upapa, huuimba wimbo wa Musa na wa Mwana-Kondoo.

In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.

Ngalo suku eleya, Yesaya, mu mntika wa makumi yabili na saba, ulandula kuti alungami a masiku a kuumaliro azayimba nyimbo ya munda wa mphesa, imene ni nyimbo imene Mwanawambelele adayimba pamene adayenda pakati pa anthu, ndipo imazindikiritsa anthu osankhidwa amene akudutsidwa, pamene anthu atsopano osankhidwa akusankhidwa. Nyimbo imeneyo iyimbidwa ndi “anzeru” a masiku a kuumaliro pa nthawi ya kusindikizidwa kwa Ezekieli naini ndi Chivumbulutso seveni. Masomphenya a Ezekieli a mntika eyiti kufika leveni ni gawo la nyimbo yomweyi.

We will continue this study in the next article.

Ticharamba nechidzidzo ichi muchinyorwa chinotevera.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’

> “Vanhu vaMwari vechokwadi, vane mumwoyo mwavo mweya webasa raShe nokuponeswa kwemweya, vachagara vachiona chivi muchimiro chacho chaicho, chinova chechivi. Nguva dzose vachava parutivi rwokutendeka nokubata pachena zvivi zvinokurumidza kukanganisa vanhu vaMwari. Zvikuru sei mubasa rokupedzisira rechechi, panguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvuru vachamira vasina mhaka pamberi pechigaro choushe chaMwari, vachanzwa zvakadzama kwazvo zvakaipa zvavanhu vaMwari vanozviti ndevake. Izvi zvinoratidzwa nesimba nomufananidzo womuprofita webasa rokupedzisira pasi pechimiro chevarume mumwe nomumwe ane chombo chokuuraya muruoko rwake. Mumwe murume pakati pavo akanga akapfeka mucheka werineni, ane guchu reingi romunyori parutivi rwake. ‘Zvino Jehovha akati kwaari, Pfuura napakati peguta, napakati peJerusarema, uise chiratidzo pahuma dzavarume vanogomera navanochema pamusoro pezvinonyangadza zvose zvinoitwa mukati maro.’”

> “Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.

> “Ni nani wanaosimama katika shauri la Mungu wakati huu? Je, ni wale wanaotetea kwa namna fulani makosa miongoni mwa watu wanaokiri kuwa wa Mungu, na wanaonung’unika mioyoni mwao, kama si kwa waziwazi, dhidi ya wale wanaokemea dhambi? Je, ni wale wanaochukua msimamo dhidi ya hao na kuwaonea huruma wale wanaotenda maovu? La, kamwe! Isipokuwa watubu na kuacha kazi ya Shetani ya kuwadhulumu wale walio na mzigo wa kazi hii na ya kuwategemeza watenda dhambi katika Sayuni, hawatapokea kamwe alama ya kibali cha Mungu katika kutiwa muhuri. Wataanguka katika maangamizi ya jumla ya waovu, yanayowakilishwa na kazi ya wale watu watano wenye silaha za kuchinja. Tia alama jambo hili kwa uangalifu: Wale wanaopokea alama safi ya kweli, iliyotendwa ndani yao kwa uweza wa Roho Mtakatifu, inayowakilishwa na alama iliyowekwa na yule mtu aliyevaa kitani, ndio wale ‘wanaougua na kulia kwa sababu ya machukizo yote yanayofanyika’ kanisani. Upendo wao kwa usafi na kwa heshima na utukufu wa Mungu ni mkuu kiasi hicho, nao wana mtazamo ulio wazi sana wa ubaya mkuu mno wa dhambi, hata wanaonyeshwa kuwa katika uchungu, wakiguna na kulia. Soma sura ya tisa ya Ezekieli.”

> “But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.

> “Asi kuurayiwa kukuru kwavose vasingaoni saizvozvo kupesana kukuru kuri pakati pechivi nokururama, uye vasinganzwi sezvinoita avo vanomira pazano raMwari vachigamuchira chiratidzo, kunotsanangurwa mumurayiro wakapiwa kuvarume vashanu vane zvombo zvokuuraya: ‘Mufambe mumutevere nomuguta, murove; ziso renyu ngarirege kunzwira urombo, uye musava netsitsi; urayai chose vakuru navaduku, mhandara, navana vaduku, navakadzi; asi musaswedera pedyo nomunhu ani naani ane chiratidzo; mutangire panzvimbo tsvene yangu.’ Testimonies, volume 3, 266, 267.”

Back to Articles