Article

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

Bhuku ra Joeri neChechi yeSeventh-day Adventist yeRaodhikia — Nhamba Makumi Mana neNhatu

Number Forty-Three

Namba Makumi mana na Ntatu

Author

Jeff Pippenger

Published

February 9, 2026

Formats

PDF
Word
Song MP3

A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Chiratidzo chevapirisita vevanhu makumi masere vakabatanidzwa noMuprista Mukuru woUmwari inhamba yokuti “81,” ndipo patinowana Chiroto chaMiller mubhuku rinonzi Early Writings. MuZvakazarurwa “81” tinowana kuti chisimbiso chokupedzisira chose pachatsemurwa, kudenga kunova nokunyarara kwehafu yeawa. Habakuki 2:20 inoti nyika yose inofanira kunyarara apo Ishe vari mutemberi Yavo tsvene.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

> Na wakati alipofungua muhuri wa saba, kukawa kimya mbinguni kama kwa muda wa nusu saa. Ufunuo 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Ukubviswa kophawu lwesikhombisa kwenzeka ezinsukwini ezingamashumi amathathu, ngokuba luyisiphawu sokugcina. Ngo-31 Disemba 2023, amathambo kaHezekeli aqala inqubo yokuvuka. Khona-ke uKristu waqala ukufundisa izinsuku ezingamashumi amane. Lolo suku lwaphawula ukuphela kwezinsuku eziyi-1,260 kusukela ekudumazekeni kwango-18 Julayi 2020, futhi uJohane usazisa kuSambulo 11 ukuthi kufanele silinganise ithempeli, kodwa sishiye igceke. Igceke liphela ekupheleni kokuhlakazeka, ngokuba uJohane usazisa ukuthi lezo zinsuku eziyi-1,260 zinikwe abeZizwe abayilo igceke. Lapho kulinganiswa, lowo mlando kufanele ushiywe ngaphandle.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Miller paanomuka uye anoona munhu webhurasho reguruva, imba inenge isina munhu; uye paanosimudza inzwi rake, Miller achiri murenje. Kubva panhoroondo yerumuko kusvikira nguva iri pedyo chaizvo mutemo weSvondo usati wasvika, Kristu ari kusimudza tembere yeavo vane zana nemakumi mana nezvina zvuru, sezvaakaita mumakore makumi mana nematanhatu kubva muna 1798 kusvika muna 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Akatanga kufundisa, anenge achishanda mutemberi Yake, zvikurukuru mukati memazuva makumi matatu. Ngirozi ipapo dzinoramba dzakanyarara kwemaminitsi makumi matatu, panguva yaanenge achidzidzisa vapristi Vake vevaparidzi vaMillerite mazana matatu, kana hondo Yake yaGidheoni yamazana matatu, kana panguva yaanobudisa machati mazana matatu e1843; uye anoita izvi zvose mukati memazuva makumi matatu kubva pakuguma kwechingwa chisina mbiriso, kusvikira kushoko rehwamanda. Ari kutsvaira pasi remukamuri maMiller, asi ipasi Rake, saka mukamuri maMiller itemberi Yake. Ari kupedzisa basa rokudzima zvivi kana mazita avanhu vakanga vadanwa sevanokwikwidza kuti vave pakati pezana namakumi mana nezvina zvuru.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Ujumbe wa tarumbeta unaokuja siku tano kabla ya kupaa na siku kumi kabla ya hukumu ndio kipimo cha mwisho. Kinachotukia katika dakika thelathini ambazo mbinguni kuna ukimya, au siku thelathini za Kristo kuwafundisha makuhani, tayari kimezalisha tabaka mbili wakati muhuri unapowekwa wakati wa hatua tatu za tarumbeta, kupaa, na hukumu. Ni rahisi kuona.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Kana uchisvika panguva yokuti uridze shoko rehwamanda, asi woramba kuridza shoko racho—unokundikana.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Matanho matatu e‘hwamanda, kukwira, nokutongwa’ chiratidzo chimwe chete chenzira chine matanho matatu, sezvakangoitawo pakutanga kwenhoroondo apo chiratidzo chimwe chenzira chakamiririrwa ne‘rufu, kuvigwa, nokumuka kuvakafa.’ Muedzo wematanho matatu pakuguma ndiwo muedzo chaiwo unotungamira mazuva mashanu pamberi pePentekosti yemutemo weSvondo.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Amasiku gatano panima pa kuuka kwa Yesu kuakafwa, paŵa paumaliro wa phwando la mikate yambula nthuchisi, ndipo msonkhano woyera umenewo ukuimira mayeso oyamba ndiponso oyambira a chaka cha 2024. Kodi mudzadya Mkate wa Kumwamba kapena mkate wa kulingalira kwa munthu? Mayeso amenewo anafika mu 2024, ndipo anali atasonyezedweratu m’chifaniziro mwa kuwukira koyambira kwa Adamu ndi Hava, Nimrodi, Aroni, Yerobowamu, Kora ndi opanduka ake, Aprotestanti a m’mbiri ya a Millerite, kuwukira kwa alpha kwa John Harvey Kellogg, kuwukira kwa 1888, ndiponso, ndithudi, kuwukira kwa 9/11. Kuwukira koyambira kwa Kaini kumafotokoza nkhani ya nsanje yolimbana ndi m’bale wako, m’njira yonse ya kuwukira koyambira.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Mifananidzo yose yokupandukira kwehwaro kupandukira Mwari, asi kumwe; kwakadai sokupandukira kwa1888, nokupandukira kwaKora, kunosanganisira chokwadi chokuti mutumwa akasarudzwa chikamu chemuedzo. Kuramba kuzivikanwa kwakaitwa naMiller kwokuti iRoma inomisa chiratidzo muna Danieri 11:14, kuramba zvose zviri zviviri shoko nomutumwa. Muedzo uyu ndewehwaro, nokuti hakusi chete kuti Baba Miller vakazivisa vapambi vepandima yegumi neina seRoma, asiwo mwanakomana waMiller.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Mazuva mashanu mushure mekumuka kwa31 Zvita 2023, ushumiri hwaMiller hwekudzidzisa hwekugadzirira hwakatorwa neUyo akatevera shure kwaJohane. Kwemazuva makumi matatu, kurayiridzwa kwakakosha kuvashumiri vaiva mutemberi kwaizopiwa “chiso nechiso” naKristu. Kugadzirira ikoko kwaiva kwekugadzirira hupirisita hwe80, kuti huzivise shoko reyambiro remutambo wehwamanda.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Kugadzirira ikoko kwemazuva makumi matatu kunosanganisira muedzo wokutanga wenheyo pakutanga, uye muedzo wechipiri wetemberi pakuguma. Muedzo wetemberi wechipiri unopedzwa hwamanda dzisati dzaridzwa, uye mashoko aya saka anomiririrwa muhope dzaMiller apo Kristu akakanda zvishongo mubhokisi. Mushure mokunge aita izvi, ndipo paanokoka Miller kuti “uya uone.” Kubva payambiro yehwamanda kusvikira pakukwira kudenga kuenda kukutongwa, mureza unosimudzwa pamberi pomutemo weSvondo. Zvishongo zvose zviri mutemberi, Miller asati adanwa kuti “uya uone,” uye panguva iyo zvapupu zviviri zvinosimudzirwa kumusoro mumakore, vavengi vazvo vanozviona.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Kufanotaura kwavo pamusoro pokurwiswa kunobva muIslamu kwakakundikana muna 2020, kunofanira kudzokororwa mushure mokunge kwagadziriswa, sezvakaitwa Kudanidzira kwePakati pousiku kwechokwadi kwaSnow. Miller akanga aine kunzwisisa kwaakazivisa seKudanidzira kwePakati pousiku, asi Samuel Snow akagadzirisa shoko raMiller reKudanidzira kwePakati pousiku, uye nokuda kwechikonzero ichi, shoko raSnow reKudanidzira kwePakati pousiku rinonzi “rekuvokwadi” munhoroondo yeMillerite. Shoko reKudanidzira kwePakati pousiku ishoko rakagadziriswa, uye rakapiwa simba nokugadziriswa ikoko.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Abo vakanga vaora mwoyo vakaona kubva muMagwaro kuti vaiva munguva yokunonoka, uye kuti vaifanira kumirira nokutsungirira kuzadziswa kwechiratidzo. Ufakazi humwe chete hwakavatungamirira kutarisira Ishe wavo muna 1843, ndihwo hwakavatungamirira kumutarisira muna 1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Ichi chiitiko chakaitika pakupera kwenguva ya1840 kusvika 1844, uye chakaitikawo pakutanga kwayo. Josiah Litch akafanotaura kuzadzikiswa kwechiIslam muna 1840. Akaisa chiporofita chake pachinyorwa cheruzhinji muna 1838, ndokuzochigadzirisa mazuva gumi August 11, 1840 isati yasvika. Kuzadzikiswa kwechiporofita chakagadziridzwa kwakapa simba kushoko rengirozi yokutanga. Shoko rechipiri rakapiwa simba neshoko rakagadziridzwa reKudanidzira kwaPakati pousiku. Zvapupu zviviri zvinobva munhoroondo imwe chete, chiri chapupu chealpha uye chapupu cheomega. Pamwe chete zvinoratidza kupihwa simba kweshoko kwakavakirwa pakugadziridzwa kweshoko rakapfuura.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alfa inotara chiporofita chechiIslamu, uye omega inotara chiporofita chemukova wakavharwa. Mutsara pamusoro pemutsara, Islamu muna 1840 uye mukova wakavharwa muna 1844, zvinoratidza Islamu nemukova wakavharwa seshoko reMidnight Cry. Pakutanga kweshoko, Islamu inosunungurwa, sezvazvakanga zvakaita pakupinda kwaKristu mukukunda. Panguva iyoyo mukova unovharwa mumufananidzo wemhandara gumi, sezvinovharwa mukova pakutongwa kweimba yaMwari. Pakuguma kweshoko, Islamu inorova zvakare apo mukova unovharwa pamusoro peUnited States.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Zvakakosha kuona kuti mutsetse unobudiswa naRevhitiko makumi maviri nenhatu unoratidza nhanho nhatu dzePaseka pakutanga uye nhanho nhatu dzevapristi pakuguma. Vapristi vanokwidziridzwa sechibayiro panguva yemurayiro weSvondo, asi vanonatswa chiitiko ichocho chisati chasvika. Pavanokwidziridzwa, ndivo mureza, uye apo Kristu akakwidziridzwa munhanho nhatu pakutanga kwemutsetse, akakwevera nyika yose kwaAri. Kukwidziridzwa kwezana namakumi mana nezvina ezviuru ndiko kuguma kwemutsetse wakatanga nekukwidziridzwa kwaKristu. Zvose pakutanga napakuguma, chiratidzo chimwe chematanho matatu chinozivikanwa.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Matanho matatu pakutanga anoteverwa namazuva mashanu, uye matanho matatu pakuguma anoteverwa namazuva mashanu. Kubva panguva iyoyo zvichienda mberi, nyaya yacho ndeyeboka guru revanhu vazhinji, nokuti upristi hwagadzwa sechiratidzo chevana zviuru zana nemakumi mana nezvina. Mazuva manomwe eMatumba inguva yavaHedheni. Kana tikabvisa nguva yavaHedheni inotanga pamurayiro weSvondo, uye tikabvisa mazuva matatu nehafu akapera muna 2023, tinosara netembere yevana zviuru zana nemakumi mana nezvina inomiririrwa mukati memazuva makumi mashanu enguva yePentekosti kubva musi wa31 Zvita 2023 kusvika kumurayiro weSvondo uri kuuya nokukurumidza.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Mazuva mashanu kubva parumuko nokuda kwemhandara, uye mazuva makumi matatu anotevera nokuda kwevapristi. Zvino mazuva mashanu eshoko rehwamanda anobva kumhandara, achiguma nokukwira kwadzo kudenga panopera mazuva makumi mana, zvichiteverwa namazuva mashanu kusvikira pakutonga, zvichiteverwazve namazuva mashanu kusvikira kumurayiro weSvondo. Sechiratidzo chemhandara, nhamba “5” inoratidza tsoka dzevane zviuru zana namakumi mana nezvina, vari mhandara uye variwo vapristi.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Mukati memazuva makumi matatu okudzidzisa, chisimbiso chokupedzisira, chinova chechinomwe, chinobviswa, uye panguva iyoyo ndipo panoonekwa naMiller zvishongo zvichidzoreredzwa. “Uya uone” chiratidzo chinobva pazvisimbiso zvina zvokutanga; saka, apo chisimbiso chechinomwe chakazarurwa, Miller akaudzwa kuti “uya uone,” asi ngirozi dzose dziri kudenga dzakangotarisa dzakanyarara. Hope dzaMiller dziri kuratidza kuiswa chisimbiso kwezvishongo zvinova zana namakumi mana nezvina zvine zviuru, panguva imwe cheteyo dzichiratidzawo zvishongo zvinova mharidzo yoKudanidzira koPakati pousiku. Mharidzo iyoyo ndiyo inopa mhandara simba rinoita kuti kuiswa chisimbiso kuitike, uye murume webhurasho reguruva anoratidza Iye anodzora vose vari vavhangeri pamwe chete nemharidzo yacho.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

2024 inomiririra muedzo wenheyo, uye zvino muna 2026 muedzo wetembere wasvika. Zvino tiri munguva yemazuva makumi matatu umo Kristu ari kudzidzisa, uye kusaziva chokwadi ichi kunounza kuparara.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Kutumwa kwemharidzo nomutumwa kwairi chinhu cheyedzo yenheyo inomiririrwa neRoma pakusimbisa chiratidzo, uye chinhuwo chiri munyaya yaEria naAhabhu.

> And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

> Zvino mugore ramakumi matatu namasere raAsa mambo waJudha, Ahabhu mwanakomana waOmri akatanga kutonga pamusoro paIsraeri; uye Ahabhu mwanakomana waOmri akatonga pamusoro paIsraeri muSamaria makore makumi maviri namaviri. Ahabhu mwanakomana waOmri akaita zvakaipa pamberi paJehovha kupfuura vose vakamutangira. Zvino zvakaitika sokunge kwaiva chinhu chiduku kwaari kufamba muzvivi zvaJerobhoamu mwanakomana waNebhati, kuti akatora Jezebheri mwanasikana waEthibhaari mambo wevaZidhoni kuti ave mudzimai wake, ndokuenda kunoshumira Bhaari nokumunamata. Akamutsirawo atari yaBhaari mumba maBhaari, maaka akanga avaka muSamaria. Ahabhu akaitawo Ashera; uye Ahabhu akaita zvakawanda kwazvo kutsamwisa Jehovha Mwari waIsraeri kupfuura madzimambo ose aIsraeri akanga avapo pamberi pake. Pamazuva ake Hieri muBheteri akavaka Jeriko; akaisa nheyo dzaro pakurasikirwa naAbhiramu dangwe rake, ndokusimudza masuo aro pakurasikirwa naSegubhu mwanakomana wake wokupedzisira, sezvakanga zvataurwa neshoko raJehovha raakanga ataura naJoshua mwanakomana waNuni. Zvino Eriya muTishibhi, mumwe wavagari veGireadhi, akati kuna Ahabhu: NaJehovha Mwari waIsraeri mupenyu, wandinomira pamberi pake, hakungavi nedova kana mvura mumakore aya, asi nokureva kweshoko rangu. 1 Madzimambo 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Nhamba dzinobatanidzwa naAhabhu dzinowedzera mamiriro ezviri kutaurwa mundima iyi. “Makumi matatu nemasere” inomirira “kusimuka.” Israeri yakarayirwa “kusimuka” nokupinda muNyika Yakapikirwa mugore ramakumi matatu nemasere.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> “Zvino simukai,” ndakati, “muyambuke rukova rweZeredi.” Tikayambuka rukova rweZeredi. Nguva yatakafamba kubva paKadheshi-bharinea kusvikira tayambuka rukova rweZeredi yakanga iri makore makumi matatu namasere; kusvikira rudzi rwose rwavarume vehondo rwapedzwa kubva pakati pemusasa, sezvakanga apika Jehovha kwavari. Dheuteronomio 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Yesu akaporesha munthu wolumala uyo wakaŵa na vyaka makumi ghatatu na vinkhondi na vitatu apo wakamuphalira kuti, “Wuka.”

> And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

> Uye pakanga pane mumwe munhu akanga ane urwere kwamakore makumi matatu namasere. Jesu wakati amuona avete, uye achiziva kuti akanga ava nenguva refu ari mumamiriro iwayo, akati kwaari, Unoda kuporeswa here? Murume wakange asingagoni akamupindura, akati, Ishe, handina munhu wokundipinza mudziva kana mvura yazungunuswa; asi pandinenge ndichiuya, mumwe anoburuka achinditangira. Jesu akati kwaari, Simuka, takura hwanyanza hwako, ufambe. Pakarepo murume akaporeswa, akatakura hwanyanza hwake, akafamba; uye zuva iroro rakanga riri sabata. Johani 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Josiah Litch akaita chiporofita muna 1838, chaakazonyatsoruramisa muna 1840. Gore rechimakumi matatu nesere rinotaurwa naMosesi muna Dhuteronomi, raivawo gore rechimakumi mana. Maitiro aJosiah Litch ematanho maviri aienderana nerumutsiriro rwematanho maviri rwemazitaake, mambo Josia. Nhamba 38 na40, kana dzichienzaniswa pamwe chete, dzinomirira kusimuka, zvinova ndizvo zvinoitika kuzvapupu zviviri apo zvinokwidziridzwa kumakore.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Na Litch, kusimudzwa kwakazadzikiswa neshoko reChiIslamu rechinhamo chechipiri. Kusimudzwa kunoratidzwa nekukwira kwaKristu, kunouya shure kweshoko rehwamanda reChiIslamu. Matanho maviri okutanga echiratidzo chenzira chezvinoti hwamanda, kukwira, nokutongwa, akafananidzirwa naLitch, anewo matanho ake maviri akafananidzirwa nerumutsiriro nokuvandudzwa zvine matanho maviri zvaMambo Josia. Muna Dhuteronomi murayiro waive wokuti simukai mupinde muNyika Yakapikirwa, uye kusimudzwa kwechiratidzo paSunday law ndicho chipikirwa chimwe chete ichocho.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Ahabi alitawala miaka ishirini na miwili; hivyo anatawala katika kipindi ambacho Uungu umeunganishwa na ubinadamu, nacho ni kipindi cha siku thelathini kinachotangulia ujumbe wa tarumbeta. Ahabi ni Trump, ambaye atamwoa Yezebeli katika wakati wa karibu sana ujao. Katika kipindi cha Trump, ni Eliya peke yake aliye na ujumbe wa mvua. Ukweli huu ni wa msingi, kwa maana mwendo wa wale mia moja arobaini na nne elfu ni mwendo wa mbinu ya mstari juu ya mstari; na mbinu hiyo imejengwa juu ya ukweli wa msingi kwamba mwendo wa matengenezo wa wale mia moja arobaini na nne elfu umefanywa kuwa mfano na kila mwendo wa matengenezo katika historia takatifu. Katika kila mmoja wa mienendo hiyo, viongozi walikuwa sehemu ya mchakato wa kujaribiwa. Kila wakati.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Ahaba ndiye mfalme wa saba tangu Yeroboamu, nasi tumeonyesha mara kwa mara jinsi Ahaba alivyo hali ya wakati wa zahama ya sheria ya Jumapili. Tumeonyesha jinsi kanisa la Waadventista Wasabato wa Laodikia lilivyoijenga upya Yeriko mwaka wa 1863, kwa gharama ya familia ya White ya wana wao wa kwanza na wa mwisho, na hivyo kuifanya kuwa mfano wa Yeriko wakati wa sheria ya Jumapili. Mwaka 1863 ni mfano wa sheria ya Jumapili.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Chidzidzo ichi chakazara nezviratidzo zvinoratidza nguva iyi senguva yokuiswa chisimbiso kwezana namakumi mana nezvina ezviuru, uye munguva iyoyo kuramba kunzwisisa kwaMiller kwechokwadi chakaiswa patafura yaHabhakuki ya1843 kupanduka kwehwaro, kunosanganisira kushora mutumwa waMwari akasarudzwa pasi pechikonzero chimwe chetecho chevapanduki vaKora uye chevapanduki va1888, avo vaiti ungano yose itsvene.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Tsono tiri zvino muedzo wetembere apo mahwindo okudenga anozarurwa pamwe chete nomukova wenguva yokugoverwa kwaMwari. Mukova uyu wenguva yokugoverwa kwaMwari unoratidza kushanduka kwevaprista kubva kuRaodhikia vachienda kuvaprista veFiraderfia. Unoratidza kupatsanurwa kwematombo anokosha enhema neechokwadi emuroto waMiller. Mahwindo anoratidza kutukwa kana kuti kuropafadzwa. Maraki chitsauko chechitatu inotsanangura hwaro hwomuedzo pahwaro hwokudzoka. Muroto waMiller unosimbisa kudzorerwa kwezvose zviri zviviri, uprista neshoko. Zvakazarurwa chitsauko chegumi nepfumbamwe inoratidza hondo yaShe inosimudzwa apo chiporofita cheshoko rehwamanda pamusoro peIslamu chazadzikiswa.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Muedzo unotangira pamberi pemuedzo wokupedzisira wesungano yerunyanga ndiwo wechipiri, uye ndiwo muedzo wetemberi. Hope dzaMiller dzinobudisa kupetwa, uko kunogara kwakabatana nomuedzo wechipiri, nokuti hope dzaMiller dzinoshandisa zvishongo zvinokosha sezvose zviri zviviri—mashoko uye vatumwa. Muedzo wetemberi unosanganisira kushandiswa kwenzira ye “line upon line” yemvura yokupedzisira. Unoda kuti vaprista vaone temberi mumitsara yakasiyana-siyana yechiporofita kuti vaenzanise mashoko acho. Bhokisi guru romunhu webhurasho reguruva ndiyo temberi yeavo vane zana namakumi mana nezvina zvuru, uye imba yokuchengetera yaMaraki ndiyo imwe cheteyo. Mwoyo wezvinhu zvokushongedza zvetemberi iAreka yesungano, iyo makerubhi anofukidza anoramba akaitarira nguva dzose, nokudaro zvichisimbisa chinotariswa nezvisikwa zvose zvitsvene. Vatsvene vari munhoroondo iyi vanofanira kutarira kutemberi uye kunyatsotarisa mukati meAreka.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Hekalu reva zviuru zana namakumi mana nezvina ndiwo musoro waRevhitiko makumi maviri nenhatu, uye rinopa mutsetse wenhoroondo wakazadzikiswa munguva yaKristu nezvinonzi naSista White “mwaka wePentekosti.” Kubva pakumuka kusvikira paPentekosti, kana kubva muna Zvita 31, 2023 kusvikira pamutemo weSvondo, mutsetse wechiporofita waRevhitiko makumi maviri nenhatu unomiririra hekalu reva zviuru zana namakumi mana nezvina. Nhoroondo iyoyo inotanga nechiratidzo chenzira chine nhanho nhatu, chichiteverwa nemazuva mashanu, uye inopera nechiratidzo chenzira chine nhanho nhatu, chichiteverwa nemazuva mashanu. Pakati penhoroondo dzealpha neomega pane mazuva makumi matatu ekuiswa chisimbiso kwevaprista. Mutsetse iwoyo wose unotanga neSabata rezuva rechinomwe uye unopera neSabata regore rechinomwe. Padanho iri, hekalu reva zviuru zana namakumi mana nezvina ndiro areka richatakura mweya 8 kuenda panyika yaitwa itsva, uye ndirowo areka yesungano inofukidzwa nemimvuri yengirozi mbiri, sezvinongoitawo maSabata maviri kufukidza nemumvuri hekalu rouprista hweva zviuru zana namakumi mana nezvina hunomiririrwa nemwaka wePentekosti.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Mambo ya Walawi ishirini na tatu inahusu ukuhani wa wale laki moja na arobaini na nne elfu wakati wa udhihirisho wa mwisho wa majira ya Pentekoste yaliyoanza katika ufufuo wa Kristo na kuendelea hadi siku hamsini baadaye, katika Siku ya Pentekoste. Majira ya Pentekoste huwekwa wazi wakati mistari ishirini na miwili ya kwanza ya Mambo ya Walawi ishirini na tatu inapolinganishwa na mistari ishirini na miwili ya mwisho. Ndoto ya William Miller hutambulisha kwamba vito vya neno la Mungu ni ujumbe wenyewe na pia wajumbe.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Ndzi vile ni nkarhi wa nkoka swinene wo kuma ntokoto. Ndzi vile ni ntokoto eka marungula ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Tintsumi ti kombisiwa ti hahamela exikarhi ka tilo, ti twarisa eka misava rungula ra xitsundzuxo, naswona ri khumba hi ku kongoma vanhu lava hanyaka emasikwini yo hetelela ya matimu ya misava leyi. A ku na munhu la twaka rito ra tintsumi leti, hikuva i xifananiso lexi yimelaka vanhu va Xikwembu lava tirhaka hi ku twanana ni vuako hinkwabyo bya le tilweni. Vavanuna ni vavasati, lava voningeriweke hi Moya wa Xikwembu, naswona va kwetsimisiweke hi ntiyiso, va twarisa marungula manharhu hi ku landzelana ka wona.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Ezingelos ibonakaliso zabantu bakaNkulunkulu abamemezela umlayezo omelelwa yileyo ngelosi.

> “Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

> “Nthawi ndi yochepa. Mauthenga a mngelo woyamba, wachiwiri, ndi wachitatu ndiwo mauthenga oyenera kuperekedwa ku dziko lapansi. Sitimva kwenikweni mawu a angelo atatuwo, koma angelo amenewa a m’buku la Chivumbulutso akuimira anthu amene adzakhala pa dziko lapansi ndi kupereka mauthengawa.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> “Johani akaona ‘Mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yose yakavhenekerwa nokubwinya kwake.’ Zvakazarurwa 18:1. Basa iroro ndiro inzwi ravanhu vaMwari richizivisa kunyika shoko renyevero.” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Ngirozi dzinomirira vanhu vanopa mashoko anomiririrwa nengirozi idzodzo. William Miller anomiririrwa nenzira yechiporofita mukushandiswa kwakawanda. Chimwe chezvishandiso izvozvo ndechekuti Miller anomiririrwa nechiporofita chekutanga nechokupedzisira chenguva chaakatungamirirwa kuparidza. Nguva nomwe, kana kuti makore 2,520, akaguma muna 1798, chaiva chawanikwa chaMiller chealpha; uye kunatswa kwenzvimbo tsvene pakupera kwemanheru nemangwanani 2,300 musi wa22 Gumiguru 1844, chaiva chawanikwa chake cheomega. Nhoroondo yeMillerite inomiririrwa kubva muna 1798 kusvika muna 1844, uye kunyange zvazvo yaiva nhoroondo yengirozi yokutanga neyechipiri, inodanwa nezita romutumwa wenhoroondo iyoyo. Nhoroondo yeMillerite inoratidza kuti Miller ndiye aiva “inzwi” raizivisa shoko rengirozi yokutanga neyechipiri, uye ngirozi yokutanga yakazivisa kutanga kwokutonga musi wa22 Gumiguru 1844, uye ngirozi yokutanga yakasvika panguva yokuguma muna 1798, pakupera kwokupararira kweumambo hwaIsraeri kwe“nguva nomwe.” Miller mucherechedzo wechiporofita zvose wechiporofita chamakore 2,520 nowechiporofita chamakore 2,300.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Cimanyikwangulilo cakutalika ca mu 1798 calangile ukuti ubupingushi bwali no kutendeka ilyo imyaka 2,300 yapwile pa 22 Okutoba, 1844. Elyo Umwene afungwile ulubuuto lwa Sabata ya bushiku bwa cinelubali, kabili bwali ubufwayo Bwakwe ukumaliza umulimo, e ico Ayeseshe ukufungula ulubuuto na lumbi pa ntanshi cinelubali mu 1856, lelo ubushiku bwabonetswe, mu cifulo ca citetekelo. Intanshi cinelubali ni yo alfa ya mbali ya Millerite, kabili imyaka 2,300 ni yo omega.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Nyakati saba zinawakilishwa na Sabato ya mwaka wa saba, na zile 2,300 zinawakilishwa na Sabato ya siku ya saba. Historia ya Wamileriti inawakilishwa na 1798 na 1844; na 1798 inawakilisha nyakati saba, na 1844 inawakilisha miaka 2,300. Hizo Sabato mbili ni nguzo za mwisho za historia inayowakilishwa katika Mambo ya Walawi ishirini na tatu. Hizo Sabato mbili zinawakilisha ujumbe mbili, zinazofanya ujumbe mmoja. Hizo ujumbe mbili zinawakilisha Wamileriti, kwa maana watu wanaotangaza hizo ujumbe wanawakilisha malaika wanaoufananisha ujumbe. Mwaka 1798 malaika wa kwanza aliwasili, na mwaka 1844 malaika wa tatu aliwasili.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Leviticus 23 ine mitambo minomwe uye kuungana kutsvene kunomwe, kunyange zvazvo mutambo wose usiri kuungana kutsvene, uye saizvozvowo kuungana kutsvene kwose hakusi mutambo. Mitambo yose iri pakati pekutanga nekwekupedzisira kwekuungana kutsvene, uko kuri Sabata rezuva rechinomwe pakutanga uye Sabata regore rechinomwe pakuguma. Nhoroondo yemitambo iyi yakakomberedzwa nemaSabata maviri anomiririra William Miller nemaMillerites.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Pambere pezuru makumi maviri nemaviri ekutanga nepezuru makumi maviri nemaviri ekupedzisira zvabatanidzwa muna Revhitiko makumi maviri nematatu, mwaka wePendekosti unozivikanwa. Chimiro chinomiswa nokusanganisa mitsara iyi ndechehumwari zvachose. Mwaka wePendekosti wechimiro ichi unonyatsoratidza nhanho nhatu dzavatumwa vatatu. Unotakura chisimbiso che“Chokwadi.” Unotakura chisimbiso chaArfa naOmega. Unotakura chisimbiso chaPalmoni. Unotungamirira mudzidzi kumwoyo chaiwo weNzvimbo Tsvene-tsvene. Unozivisa temberi yevane zana namakumi mana nezvina zvuru. Unoramba uchienda kusvikira kunyika yaitwa itsva.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Ukweli huu wa Mambo ya Walawi ishirini na tatu sasa unafunuliwa kuhusiana na jaribio la hekalu linalotangulia jaribio la litmus na jaribio la tatu. Malaika wa tatu alifika mwaka 1844, kisha tena tarehe 9/11, na kisha tena mwaka 2023. Malaika wa tatu alipofika mwaka 1844, waaminifu walipaswa kwa imani kumfuata Kristo kuingia Patakatifu pa Patakatifu. Mambo ya Walawi ishirini na tatu ndiyo njia ya kuingia Patakatifu pa Patakatifu na yanawakilisha sehemu ya jaribio la hekalu. Yohana aliagizwa kulipima hekalu, na pia kuwa wapimwao ni waabuduo waliomo ndani yake.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Bhokisi ra Miller i tempele naswona swiluva swa nkoka i vagandzeri lava nga endzeni ka yona. Vuhlayiselo bya Malaki i tempele naswona vukhume i vagandzeri lava nga endzeni ka yona. Nkarhi wa Pentekosta, hilaha wu yimeleriwaka hakona hi ku tirhisiwa ka “ntila ehenhla ka ntila” ka Levhitika makume mambirhi na vunharhu, wu yimela tempele ya lava dzana na makume mune-mune na mune wa magidi. Hi ku kongoma swinene, wu kombisa Areka ya Ntwanano, leyi nga ni makerubu yo funengeta yi languteke eka Milawu ya Khume, nhonga ya Aroni leyi humeseke marhavi, ni khuwana ya nsuku ya mana.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

මූඩුකරන කෙරුබිම් දූතයන්ය; දූතයන් වනාහි පණිවිඩයත් එය ගෙනයන දූතයාත් නිරූපණය කරති. ලෙවී කථාව විසිතුනේ ඇල්ෆා පණිවිඩය වන පණිවිඩය සත්වන-දින සබත්ය; ඔමේගා පණිවිඩය සත්වන-වසර සබත්ය. ඒ දෙකම පණිවිඩයන් වන අතර, ඒවා විලියම් මිලර් හා මිලරයිට්වරුන්ගේ ඇල්ෆා හා ඔමේගා පණිවිඩයන් ද වෙති; “සත් වාර” ඉටුවීම 1798 දී සිදුවීම සත්වන-වසර සබත්යේ සංකේතයක් වන අතර, 1844 දී දෙවියන් වහන්සේ තම සෙනඟ අතිශුද්ධස්ථානයට මෙහෙයවාගෙන ගොස්, එහිදී ඔවුන් සත්වන-දින සබත්ය සොයාගත්හ. එම සබත් දෙකම ලෙවී කථාව විසිතුනේ පළමු හා අවසාන ශුද්ධ රැස්වීම් වන අතර, පෙන්තකොස්ත සමය ඒ දෙක අතර ස්ථානගත කර ඇත; එය මෙන්ම පෙට්ටියද මූඩුකරන කෙරුබිම් දෙදෙනා අතර ස්ථානගත කර තිබුණි.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Hekalu inofanira kuyerwa, uye izvi zvinosanganisira kusiya panze ruvazhe rwakapiwa kuvaHedheni. Panguva yomutongo womurayiro weSvondo, kutonga kweimba yaMwari kunopera, uye kutongwa kwevaHedheni kunotanga. Nguva dzavaHedheni dzakapera muna 1798, pakupera kwemakore 1,260, uye pakupera kwamazuva matatu nehafu, (chiratidzo che1,260) Johani aifanira kusiya ruvazhe.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Zvino ndakapihwa rutsanga rwakanga rwakafanana netsvimbo; mutumwa akamira, achiti, Simuka, uyerese temberi yaMwari, nearitari, navanhu vanonamatira imomo. Asi ruvanze ruri kunze kwetemberi urusiye, urege kuruyera; nokuti rwakapihwa kuvaHedheni; uye guta dzvene vacharitsika-tsika pasi kwemwedzi makumi mana nemiviri. Zvakazarurwa 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Lukasa lwa nga ku lusingwa, kubanga lwapewa Ab’amawanga, abaakulinyirira wansi okumala ennaku ssatu n’ekitundu, oba emyezi amakumi ana mu ebiri.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Na wataanguka kwa ncha ya upanga, nao watachukuliwa mateka na kupelekwa katika mataifa yote; na Yerusalemu utakanyagwa na watu wa Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Nako za Vamatiko a vapswa hi 1798, loko buku ra Daniyele ri pfuriwile.

> “In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

> “Mu tempile ya ku Yerusalemu munali linga lya pansi lelyalekanyanga lubaza lwa panse ku migabane yonse imbi iya cikulwa caysano. Pa luno linga panali amalembo mu ndimi ishingi, ayalondololanga ukuti takuli nangu umo kano abaYuda abaleisuminishiwa ukucila apa mupaka. Iyo uwa mitundu yakwe tali Muyuda aaliyeshe ukwisaingila mu lubaza lwa mukati, nga alikoweshe tempile, kabili nga alipile umulandu uo ku bumi bwakwe. Lelo Yesu, uwatendeke tempile ne milimo yaiko, akonkele abaMitundu ku lwakwe ku mukoshi wa kumfwana kwa buntu, ilyo icikuku cakwe ca bulesa calebaletela ipusukilo ilyo abaYuda bakalile.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

31 Zvita, 2023 kwakapedza mazuva matatu nehafu echiporofita kubva pakuora mwoyo kwa18 Chikunguru, 2020. Makore iwayo matatu nehafu anoratidza kuti shoko rechiporofita raizobva rasunungurwa chisimbiso, uye kuti nguva dzeVemamwe Marudzi dzakanga dzazadzikiswa, uye kurega kuyera temberi navanoinamata vari mairi. PaSvondo mutemo, uyo mumwaka wePentekosti waiva Zuva rePentekosti, kutonga kunopfuudzwa kuVemamwe Marudzi. Apo tinosiya nguva dzeVemamwe Marudzi pakuyera temberi yevane zana namakumi mana nezvina zvuru, tinoona kuti 31 Zvita, 2023 kusvikira paSvondo mutemo ndiyo temberi.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Ubufakazi bethempeli bubonisa ukuthi livuswa ngezigaba ezimbili; kuqala isisekelo, bese ithempeli lichazwa njengeliphelile lapho itshe lesisekelo elalenqatshiwe, ngokumangalisayo, liba yinhloko yegumbi. Isisekelo sabekwa lapho u-Israyeli wasendulo ephuma eBhabhiloni emlandweni wesimemezelo sokuqala, futhi ithempeli laqedwa emlandweni wesimemezelo sesibili, kodwa ngaphambi kwesimemezelo sesithathu. Uvivinyo lwesisekelo lwenzeka ngo-2024, futhi manje sesikuvivinyo lwethempeli. Lolo vivinyo lwethempeli luphela esivivinyweni sesithathu nesokuvivinya okuyisibonakaliso, futhi uvivinyo lwethempeli ludinga ukuthi abantu bakaNkulunkulu balinganise ithempeli.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Tembere iri muna Revhitiko makumi maviri nezvitatu inomutswa kubva musi wa31 Zvita 2023 kusvika kumutemo weSvondo, uye mukati menhoroondo iyoyo yechiporofita mune zvinomiririrwa miedzo mitatu inogara ichiitika kana chiporofita chazarurwa chisina chisimbiso. Yokupedzisira pamitatu iyoyo ndiyo muedzo welitmus, wakamiririrwa nemusangano wemisasa weExeter. Pamusangano iwoyo waingova nezvisarudzo zviviri: kana waipinda misangano mutende maiva umo Mukuru Snow akapa shoko rake rechokwadi reKudanidzira kwePakati pousiku kaviri, kana kuti waipinda misangano yaiva nemanzwiro akawandisa uye isina mwero mutende reWatertown. Misangano payakapera, shoko reKudanidzira kwePakati pousiku kwechokwadi rakaenda sesaisai guru remvura. Exeter ndiyo yaiva muedzo welitmus, uye muedzo welitmus unomiririra kuiswa chisimbiso.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Musangano wemusasa weExeter wakafananidzirwa nekupinda kwaKristu muJerusarema mukukunda, uye Razaro ndiye akatungamirira mbongoro yakatasvwa naJesu. Rufu rwaRazaro rwakanga rwuri kuora mwoyo kwaChikunguru 18, 2020, asiwo ndiye waiva chishamiso chaKristu chakapfekedza korona, pamwe chete ne“chisimbiso” chehumwari Hwake.

> “Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

> “Kristu angadai akanga ari mukamuri yomurwere, Razaro angadai asina kufa; nokuti Satani angadai asina kuva nesimba pamusoro pake. Rufu rwakanga rusingagoni kunanga museve warwo kuna Razaro pamberi poMupi woUpenyu. Naizvozvo Kristu akagara ari kure. Akatendera muvengi kushandisa simba rake, kuti agozomudzorera shure, ari muvengi akundwa. Akabvumira kuti Razaro apinde pasi poumambo hwerufu; uye hanzvadzi dzaitambudzika dzakaona munun’una wadzo achiiswa muguva. Kristu aiziva kuti, sezvavakanga vakatarisa chiso chakafa chomunun’una wadzo, kutenda kwavo munaMudzikinuri wavo kwaizoyedzwa zvikuru. Asi aizivawo kuti, nokuda kwokurwisana kwavaipfuura nako panguva iyoyo, kutenda kwavo kwaizopenya pachena nesimba guru kwazvo. Akatambura kurwadziwa kwose kweshungu dzavakatsungirira. Akanga asingavadzori murudo rwake nokuti akanga anonoka; asi aiziva kuti nokuda kwavo, nokuda kwaRazaro, nokuda Kwake pachake, uye nokuda kwavadzidzi vake, kukunda kwakanga kuchizowanikwa.”

> “‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

> “‘Ngenxa yenu,’ ‘ukuze nikholwe.’ Kubo bonke abafuna ukuchukumisa isandla sikaNkulunkulu esiholayo, isikhathi sokudangala okukhulu yiso isikhathi lapho usizo lwezulu luseduze kakhulu khona. Bayobheka emuva ngokubonga engxenyeni emnyama kakhulu yendlela yabo. ‘INkosi iyakwazi ukukhulula abamesabayo uNkulunkulu,’ 2 Peter 2:9. Kuzo zonke izilingo nakuzo zonke izivivinyo iyobakhipha bephuma benokukholwa okuqinile kakhulu kanye nolwazi olucebile kakhulu.”

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Pakunonoka kuuya kuna Razaro, Kristu akanga aine chinangwa chengoni kune avo vakanga vasina kumugamuchira. Akanonoka, kuti nokumutsa Razaro kubva kuvakafa ape vanhu vake vakaomarara, vasingatendi, chimwe chapupu chokuti zvirokwazvo ndiye ‘kumuka, noupenyu.’ Akanga asingadi kurega tariro yose pamusoro pavanhu ava, makwai varombo, anotsauka, eimba yaIsraeri. Mwoyo wake wakanga uchirwadziwa nokuda kwokusapfidza kwavo. Mungoni dzake akafunga kuvapa chimwe chibvumikiso zvakare chokuti ndiye Mudzoreri, iye oga aigona kuunza upenyu nokusafa pachena. Ichi chaifanira kuva chapupu icho vaprista vaisagona kutsanangura zvisizvo. Ichi ndicho chakanga chiri chikonzero chokunonoka kwake kuenda kuBhetani. Chishamiso ichi chikurusa, kumutswa kwaRazaro, chaifanira kuisa chisimbiso chaMwari pabasa rake napazvaaiti iye pamusoro pouMwari hwake.” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Kupinda kwokukunda kwakatanga nokusunungurwa kwembongoro kuti Kristu atasve pairi.

> And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

> Zvino vakati voswedera kuJerusarema, vasvika paBhetifage, pagomo reMiorivhi, Jesu akatuma vadzidzi vaviri, achiti kwavari: Endai kumusha uri mberi kwenyu, uye pakarepo muchawana mbongoro yakasungwa, pamwe chete nembwanana yayo; dzisunungurei, mudziunze kwandiri. Uye kana munhu akataura chinhu kwamuri, muchati, Ishe anodzida; uye pakarepo achadzitumira. Izvi zvose zvakaitika kuti zvizadziswe zvakataurwa nomuporofita, achiti: Udzai mwanasikana weZioni kuti, Tarira, Mambo wako anouya kwauri, munyoro, akatasva mbongoro, nembwanana, mwana wembongoro. Vadzidzi vakabva vaenda, vakaita sezvavakanga varayirwa naJesu. Mateo 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Shoko reKuchema kweUsiku kwakabatana neshoko remutumwa wechipiri rakanga rasvika panguva yokuora mwoyo kwekutanga. Panguva yaKristu, kuora mwoyo ikoko kwaiva rufu rwaRazaro, uye kuvaMillerite kwaiva kufembera kwakakundikana kwa1843, kwakazosvika musi wa19 Kubvumbi 1844. Kuora mwoyo ikoko kuri kuviri kunomiririra 18 Chikunguru 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Mu mwaka wa Pentekoste uwuimirirwa muri Levitiko makumyabiri na gatatu, ikigeragezo gishimangira ukuri kigereranywa n’inzira y’ibimenyetso bitatu by’umunsi mukuru w’amakondera, ukuzamurwa kwa Kristo, n’Umunsi w’Impongano. Izo ntambwe eshatu zigereranya ikigeragezo gishimangira ukuri ku byerekeye ibigeragezo bibiri bya mbere by’ishingiro n’urusengero. Izo ntambwe eshatu zibanza iminsi itanu mbere y’itegeko ryo ku cyumweru rya Pentekoste kandi zigereranya ukuzamurwa kw’abahumbi ijana na mirongo ine na bane nk’ibendera. Nibaramuka batsinze ikigeragezo gishimangira ukuri, bazazamurwa; nibatabasha kugitsinda, bazaturitswa banyuzwe mu madirishya yo mu nzozi za Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Danho rechitatu redzimbiso iZuva reRuyananiso, uye rinomirira kubviswa kwechivi. Danho rechipiri kusimudzwa kwechipiriso chaRevhi chaMarakiya, uye danho rokutanga ishoko rehwamanda. Kubva muna 1844 vanhu vanga vachirarama munhoroondo yokurira kwehwamanda yechinomwe. Shoko rokunze rehwamanda yechinomwe ishoko renhamo yechitatu yeIslamu, uye shoko romukati rehwamanda yechinomwe ibasa raKristu rokubatanidza UhuMwari Hwake nouvanhu hwezana namakumi mana nezvina zvuru.

We will continue in the next article.

Tichaenderera mberi munyaya inotevera.

> “In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

> “Muzvinyorwa zvevaporofita munoratidzwa zviitiko izvo, kunyange zvazvo zvakare zvikuru, zvinozviratidza kwatiri mukutsva nesimba rezvakazarurwa zvitsva. Nokutenda tinonzwisisa kuti zvinyorwa izvi zvezviito zvaMwari navanhu vake mumazera akapfuura zvakachengetedzwa kuti tikwanise kuona zvidzidzo izvo Mwari anoda kutidzidzisa nazvo kubudikidza nezvinoitika zvenguva yanhasi.

> “Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

> “Zvino zvatiri kurarama munguva isingadereri pakukosha pane iya yakanga iripo nguva pfupi Kristu asati auya kechipiri, tinofanira kungwarira zvikuru kuti tirege kuita zvikanganiso zvakafanana nezvakaitwa nevaJudha vaigara munguva yokuuya kwaKristu kekutanga.

> “Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

> “Senge vatungamiriri vechiJudha, avo vakazogadzira zvishoma nezvishoma hurongwa hwakarongeka hwekunamata, umo kukosha kwezvinhu zvisingakoshi kwakakwidziridzwa zvikuru, vamwe vanhu zvino vari panjodzi yokurasikirwa nokuona zvokwadi dzinokosha dzinobata chizvarwa chino, uye yokutsvaka zvinhu zvitsva, zvisingawanzoiti, zvinokwezva kwazvo.

> “There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

> Panodikanwa kuchengeta nheyo dzakakwirira. Avo vanotsvaka nokusimudzira pfungwa dzokungofungidzira vanofanira kudzidziswa kuti chokwadi chii vasati vaedza kudzidzisa vamwe. Dzidziso nokufungidzira zvakagadzirwa navanhu hazvifaniri kutsvakwa sechokwadi.

> “There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

> “Kuna wengi walio waaminifu kwa kanuni kama chuma, na hao watasaidiwa na kubarikiwa; kwa maana wanalia kati ya ukumbi na madhabahu, wakisema, ‘Uwahurumie watu wako, Ee BWANA, wala usiutoe urithi wako uwe laumu.’ Inatupasa kuziacha kanuni za msingi za ujumbe wa malaika wa tatu zionekane wazi na dhahiri. Nguzo kuu za imani yetu zitastahimili uzito wote unaoweza kuwekwa juu yake.

> “In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

> “Munguva ino yokutsauka, yokurota masikati nokufunganya-funganya, tinofanira kudzidza misimboti yokutanga yedzidziso yaKristu. Ngatishingairirei kuti tikwanise kutaura pamwe chete nomuapostora tichiti, ‘Hatina kutevera ngano dzakarongwa nounyanzvi patakakuzivisai simba nokuuya kwaIshe wedu Jesu Kristu.’ Ishe anotidana kuti titevere misimboti yakakwirira uye yakanaka kwazvo.

> “Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

> “Ukweli, ukweli wa wakati huu, ni yote ambayo neno la Mungu huuwakilisha kuwa. Bwana angependa watu wake wajiepushe na mambo yote ya ziada, na na yote yale yanayoelekea kwenye fumbo. Wale wanaojaribiwa kujihusisha na mafundisho ya kubuniwa, ya kuwazika, wachimbe shimoni kwa kina ndani ya machimbo ya ukweli wa mbinguni, na waipate hazina ile inayomaanisha uzima wa milele kwa aipokeaye. Katika neno mna kweli zilizo za thamani mno. Hizi zitapatikana na wale wanaojifunza kwa bidii ya dhati; kwa maana malaika wa mbinguni wataelekeza utafutaji.”

> “Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

> “Achitaura pamusoro paavo vari kurarama zvino panyika, Pauro akati: ‘Nguva ichasvika yavasingazotsungiriri dzidziso yakarurama, asi maererano nezvishuwo zvavo ivo pachavo vachazviunganidzira vadzidzisi vane nzeve dzinovava kunzwa; uye vachatsausa nzeve dzavo kubva pachokwadi, vachitsausirwa kungano.’”

> “How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

> Ni kwa maana iliyo kuu jinsi gani, ni kwa kuchochea nafsi jinsi gani, agizo lile alilolitoa Paulo wakati alipotoa unabii kuhusu wale ambao hawatastahimili mafundisho yenye uzima: “Basi nakuagiza mbele za Mungu, na za Kristo Yesu, atakayewahukumu walio hai na waliokufa kwa kufunuliwa kwake na ufalme wake: lihubiri neno; uwe tayari wakati ufaao na wakati usiofaa; karipia, kemea, himiza kwa uvumilivu wote na mafundisho.”

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Avo vanodyidzana naMwari vanofamba muchiedza cheZuva roKururama. Havanyadzisi Mudzikinuri wavo nokushatisa nzira yavo pamberi paMwari. Chiedza chokudenga chinovavhenekera. Sezvavanoswedera kumagumo enhoroondo yenyika ino, ruzivo rwavo pamusoro paKristu, uye pamusoro pezviprofita zvine chekuita naye, runowedzera zvikuru. Vane ukoshi husingaperi pamberi paMwari; nokuti vari mukuwirirana noMwanakomana wake. Kwavari, shoko raMwari rine runako nofadziro zvinopfuura zvose. Vanoona kukosha kwaro. Chokwadi chinofukurwa kwavari. Dzidziso yokuitwa munhu kwaKristu inopfekedzwa kupenya kwakapfava. Vanoona kuti Rugwaro ndiro kiyi inovhura zvakavanzika zvose uye inogadzirisa zvipingamupinyi zvose. Avo vakanga vasingadi kugamuchira chiedza nokufamba muchiedza havazokwanisi kunzwisisa chakavanzika chouMwari, asi avo vasina kuzeza kutakura muchinjikwa nokutevera Jesu, vachaona chiedza muchiedza chaMwari.” The Southern Watchman, April 4, 1905.

Back to Articles