Article

# Parallel Warnings - Number Two

Machenjezo Anofambirana - Nhamba Yechipiri

Unveiling the Prophetic Tapestry: Decoding the Messages of Revelation 14 in Millerite History and Today

Kufichua Mchoro wa Kinabii: Kufasiri Ujumbe wa Ufunuo 14 katika Historia ya Wamillerite na Leo

Author

Jeff Pippenger

Published

August 8, 2023

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When the parable of the ten virgins was fulfilled in Millerite history it took place during the second angel’s message. The second angel’s message represents two distinct messages, both in the period of time which they cover and in terms of the intended audience of the message. The second angel’s message was directed to the Protestant churches that had just returned to Rome and became daughters of Babylon. The Midnight Cry was directed to the sleeping Millerites. The first message was directed outside of the Millerites, the second was directed inside. This will be fulfilled to the letter in our day.

Sarudzwo yomhandara gumi payakazadzikiswa munhoroondo yeMillerite, zvakaitika munguva yeshoko rengirozi yechipiri. Shoko rengirozi yechipiri rinomirira mashoko maviri akasiyana, zvose munguva yaanofukidza uye maererano nevaiitirwa shoko racho. Shoko rengirozi yechipiri rakanga rakanangidzirwa kumachechi ePurotesitendi akanga achangobva kudzokera kuRoma uye akava vanasikana veBhabhironi. Kuchema kwePakati peUsiku kwakanga kwakanangidzirwa kumaMillerite akanga akarara. Shoko rokutanga rakanga rakanangidzirwa kunze kwemaMillerite, rechipiri rakanga rakanangidzirwa mukati. Izvi zvichazadzikiswa sezvazvakanyorwa mumazuva edu.

The difference that needs to be noted in the repetition of our day is that in the beginning of Adventism the message of the second angel first went outside the Millerites and then part two of the message went inside the Millerites. At the end of Adventism, when the parable is again repeated, so also is the second angel’s message. We are told that directly more than a handful of times. But the two-fold nature of the message is reversed at the end. The first message goes to Adventism and the second to those outside of Adventism. We are told that the work and message represented by the angel of Revelation eighteen is a repetition of the second angel’s message.

Phapano inofanira kucherechedzwa mukudzokororwa kwemazuva edu ndeyekuti pakutanga kweAdventismu, shoko remutumwa wechipiri rakatanga kuenda kune vaiva kunze kwevaMillerite, uyezve chikamu chechipiri cheshoko chikaenda mukati mevaMillerite. Pakuguma kweAdventismu, apo mufananidzo unodzokororwazve, saizvozvo shoko remutumwa wechipiri rinodzokororwazvewo. Tinoudzwa izvozvo zvakananga kanopfuura kakati wandei. Asi hunhu hwechipiri-huviri hweshoko hunoshandurwa pakuguma. Shoko rokutanga rinoenda kuAdventismu, uye rechipiri kune avo vari kunze kweAdventismu. Tinoudzwa kuti basa neshoko zvinomiririrwa nemutumwa waZvakazarurwa gumi nemasere kudzokororwa kweshoko remutumwa wechipiri.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Muprofita anoti, ‘Ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake. Akadanidzira nesimba nenzwi guru, achiti, Bhabhironi guru rawa, rawa, uye rava ugaro hwamadhimoni’ (Zvakazarurwa 18:1, 2). Iri ndiro shoko rimwe chetero rakapiwa nomutumwa wechipiri. Bhabhironi rawa, ‘nokuti rakanwisa marudzi ose waini yokutsamwa kweupombwe hwaro’ (Zvakazarurwa 14:8). Waini iyoyo chii?—Dzidziso dzaro dzenhema. Rakapa nyika sabata yenhema pachinzvimbo cheSabata yomurayiro wechina, uye rakadzokorora nhema dzakatanga kutaurwa naSatani kuna Evha muEdheni—kusafa kwechisikigo kwomweya. Zvikanganiso zvizhinji zverudzi rumwe irworwo rakazviparadzira kure nokure, ‘richidzidzisa semidzidziso mirayiro yavanhu’ (Mateo 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Jesu paakatanga ushumiri Hwake pachena, Akanatsa Temberi kubva mukusvibiswa kwayo kunomhura zvinhu zvitsvene. Pakati pezviito zvekupedzisira zvoushumiri Hwake paiva nokunatswa kwechipiri kweTemberi. Saizvozvowo, mubasa rokupedzisira rokuyambira nyika, kudanwa kuviri kwakasiyana kunoitwa kumachechi. Shoko romutumwa wechipiri nderekuti, ‘Bhabhironi rawa, rawa, guta guru iro, nokuti rakapa marudzi ose kuti anwe waini yokutsamwa kwoupombwe hwaro’ (Zvakazarurwa 14:8). Uye mukuchema kukuru kweshoko romutumwa wechitatu inzwi rinonzwika richibva kudenga richiti, ‘Budai mariri, vanhu vangu, kuti murege kugovana muzvivi zvaro, uye kuti murege kugamuchira matambudziko aro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari warangarira kusarurama kwaro’ (Zvakazarurwa 18:4, 5).” Selected Messages, bhuku 2, 118.

The message of the second angel at the beginning of Adventism is the same message as the message represented by the angel of Revelation eighteen, and in that warning, there are two voices that proclaim a message. The first voice is proclaimed when the earth is lightened by his glory and in verse four John heard another voice saying, “come out of her.”

Muṱori wa muruṅwa wa vhuvhili mathomoni a Vhuadventisi ndi muṱori muthihi na muṱori wo imelwa nga muruṅwa wa Nzumbululo ya fumalo-malo, nahone kha yeneyo tsivhudzo hu na maipfi mavhili ane a huwelela muṱori. Ipfi ḽa u thoma ḽi huwelelwa musi ḽifhasi ḽi tshi vhenekedzwa nga vhugala hawe, nahone kha ndimana ya vhuṋa Yohane a pfa ḽiṅwe ipfi ḽi tshi ri, “Bvani khae.”

In Millerite history the call out of Babylon came first and the message to the Millerites came second. In Revelation eighteen it is the second voice, or second message that addresses those outside of Adventism. Along with the declaration that there are “two distinct calls made to the churches” we find that the two times Christ cleansed the temple (at the beginning and ending of His ministry) is also an illustration of the beginning and ending of Adventism.

Mu nhoroondo yevaMillerite, kudanwa kwekubuda muBhabhironi kwakauya kutanga, uye shoko kuvaMillerite rakatevera. Muna Zvakazarurwa 18, inzwi rechipiri, kana kuti shoko rechipiri, rinotaura kune avo vari kunze kweAdventism. Pamwe chete nechiziviso chokuti kune “kudanwa kuviri kwakaparadzana kunoitwa kumakereke,” tinoonawo kuti nguva mbiri idzo Kristu akachenesa temberi (pakutanga nokuguma kwoushumiri Hwake) dziriwo mufananidzo wokutanga nokuguma kweAdventism.

The beginning of Adventism illustrated a purification of the workers that helped in building the foundation that William Miller was used to establish. The foundation was completed at the conclusion of the second angel’s message, for with the arrival of the third angel on October 22, 1844 the truths that make up the foundations of Adventism were made available to understand, for those who are willing to hear.

Kutangira kwa Uadventista kulionyesha utakaso wa watenda kazi uliosaidia katika kujenga msingi ambao William Miller alitumiwa kuusimamisha. Msingi huo ulikamilishwa mwishoni mwa ujumbe wa malaika wa pili, kwa kuwa kwa kuwasili kwa malaika wa tatu tarehe 22 Oktoba, 1844, kweli zinazounda misingi ya Uadventista zilifanywa zipatikane kwa kueleweka kwa wale walio tayari kusikia.

The work of building the foundation concluded at the climax of the history of the second angel, when “two distinct calls were made to the churches.” The first call was outside the Millerites, the second was for the Millerites. But another beginning that aligns with Adventism’s beginning is the ministry of Christ when He cleansed His temple the first time. The prophetic illustration of the temple being cleansed is marking a purification at the beginning and end of His ministry, that in turn typifies a purification of Adventism at its beginning and ending. Christ’s two temple cleansings align with the beginning and ending of Adventism, but His message was just for His covenant people who were in the process of forever divorcing themselves from God.

Basa rokuvaka nheyo rakapera panguva yokupedzisira yenhoroondo yengirozi yechipiri, apo “kudanwa kuviri kwakasiyana kwakaitwa kumakereke.” Kudanwa kwokutanga kwakanga kuri kunze kwavaMillerite, kwechipiri kwakanga kuri kwavaMillerite. Asi kumwe kutanga kunowirirana nokutanga kweAdventismu ishushiro hwaKristu paakanatsa temberi Yake kekutanga. Mufananidzo wechiporofita wokunatswa kwetemberi uri kuratidza kucheneswa pakutanga nokuguma kwoushumiri Hwake, izvo zvinozova mufananidzo wokucheneswa kweAdventismu pakutanga kwayo napakuguma kwayo. Kunatswa kuviri kwetemberi naKristu kunowirirana nokutanga nokuguma kweAdventismu, asi shoko Rake rakanga riri kuvanhu vake vesungano chete, avo vakanga vari munzira yokuzviramba kuna Mwari nokusingaperi.

The beginning of Adventism presented a message announcing the opening of the judgment and the end of Adventism is announcing the end of judgment. Jesus cleansed the temple the first time and rebuked the Jews for turning His house into a den of thieves, but the second cleansing of the temple was “among the last acts of His ministry.” At the end of His ministry, He no longer told the Jews that they had made His Father’s house a den of thieves, he then told them that their house “was left to them desolate.”

Kutanga kwaAdventismu kwakaunza shoko raizivisa kuvhurwa kwekutonga, uye kuguma kwaAdventismu kuri kuzivisa kupera kwekutonga. Jesu akachenesa temberi kekutanga akatsiura vaJudha nokushandura imba Yake kuva bako ramakororo, asi kucheneswa kwechipiri kwetemberi kwakanga kuri “pakati pemabasa okupedzisira eushumiri Hwake.” Pakupera kweushumiri Hwake, haana kuzotaurirazve vaJudha kuti vakanga vaita imba yaBaba Vake bako ramakororo; ipapo akavaudza kuti imba yavo “yakanga yasiyirwa kwavari iri dongo.”

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> “Halikadhalika vanamati vokunamata eseesya yaibva kunyika dzose aitsvaka temberi yakanga yakumikidzwa kunamata Mwari. Yaipenya nendarama namabwe anokosha, yakanga iri chiratidzo chorunako noumambo hukuru. Asi Jehovha akanga asisawanikwizve mumuzinda iwoyo worunako. Israeri sorudzi yakanga yazviramba kuna Mwari. Kristu, ava pedyo nokupera kwoushumiri Hwake hwapanyika, paakatarisa mukati metemberi kekupedzisira, akati, ‘Tarirai, imba yenyu yasiyirwa kwamuri iri dongo.’ Mateo 23:38. Kusvikira panguva iyoyo akanga adana temberi iyi imba yaBaba Vake; asi Mwanakomana waMwari paakabuda pamadziro iwayo, kuvapo kwaMwari kwakabviswa nokusingaperi patemberi yakanga yavakirwa kubwinya Kwake.” Mabasa AvaApostora, 145.

The temple He cleansed at the beginning was a different temple than what He cleansed at the end. The first temple was His Father’s house, but the second temple was the Jew’s house. The Lord entered into covenant with Adventism at the beginning and Adventists became priests in His temple. At the end of Adventism, they are to be no more priests, and their house will be desolated.

Temberi yaakanatsa pakutanga yakanga yakasiyana netemberi yaakanatsa pakuguma. Temberi yokutanga yakanga iri imba yaBaba vake, asi temberi yechipiri yakanga iri imba yavaJudha. Ishe vakapinda musungano neAdventism pakutanga, uye vaAdventist vakava vaprista mutemberi yavo. Pakuguma kweAdventism, havachazovi vaprista, uye imba yavo ichasiyiwa yava dongo.

The second angel represents two messages. This is one reason the message is represented as Babylon falling twice. This is not the primary reason for the twice repeated announcement of Babylon’s fall, but is one reason. How is it two messages?

మన రెండవ దూత రెండు సందేశాలను సూచిస్తున్నాడు. అందువలననే బబులోను పతనం రెండుసార్లు ప్రకటించబడినట్లు ఈ సందేశం ప్రతినిధ్యం చేయబడింది. బబులోను పతనం రెండుమార్లు ప్రకటించబడటానికి ఇది ప్రధాన కారణం కాదు; అయితే కారణాలలో ఇదొకటి. అది రెండు సందేశాలు ఎలా అవుతుంది?

The second angel arrived in response to the rejection of the first angel’s message. When the failed prediction, identifying 1843 as the conclusion of the 2300-year prophecy, the Protestant churches used the erroneous message to reject Miller’s message. Miller’s message was the first angel’s message. At its rejection the Protestant churches, who had been God’s church in the wilderness for over 1260 years, were rejected and became a daughter of Babylon. At that point the second angel arrived with his message.

Ngirozi yechipiri yakasvika ichipindura kurambwa kweshoko rengirozi yokutanga. Apo kufanotaura kwakakundikana, kwaisimbisa 1843 semagumo eporofita yemakore 2300, machechi ePurotesitendi akashandisa shoko rakanga rakanganisa kuramba shoko raMiller. Shoko raMiller ndiro rakanga riri shoko rengirozi yokutanga. Pakurambwa kwaro, machechi ePurotesitendi, akanga ave kereke yaMwari murenje kwemakore anopfuura 1260, akarambwa akava mwanasikana weBhabhironi. Panguva iyoyo ngirozi yechipiri yakasvika neshoko rayo.

There are some very important points involved with the various elements of this history we are considering. There is at least one point that must be developed slowly for it definitely contributes to the understanding of the message of the Revelation of Jesus Christ that is currently being unsealed. For this reason, I am including a very important passage about that history. It is two chapters that I am pointing to, but there is also a third important chapter in the middle of those two chapters. I am not including this at this time in order to limit the scope of our consideration.

Kune pfungwa dzinokosha zvikuru dziri kubatanidzwa nezvikamu zvakasiyana-siyana zvenhoroondo iyi yatiri kufunga nezvayo. Pane chingangove chimwe chidzidzo chimwe chete chinofanira kuvandudzwa zvishoma nezvishoma, nokuti pasina kupokana chinobatsira pakunzwisisa shoko reChakazarurwa chaJesu Kristu riri kuvhurwa zvisimbiso parizvino. Nokuda kwechikonzero ichi, ndiri kuisa chikamu chinokosha zvikuru chine chokuita nenhoroondo iyoyo. Icho chitsauko zviviri zvandiri kunongedzera kwazviri, asiwo pane chitsauko chechitatu chakakosha chiri pakati pezvitsauko zviviri izvozvo. Handisi kuchiisa panguva ino kuitira kuderedza upamhi hwezvatiri kufunga nezvazvo.

Notice which angel is being addressed as you read through, look for the progressive testing process, note in the first paragraph that the prophetic characteristics of the angel of Revelation eighteen are also the characteristics of the first angel. Notice that to crucify one of the messages is to crucify Christ, and notice that the three angels are all presented as single angels, but the Midnight Cry message is a multitude of angels.

Paunoverenga kuti ndeupi mutumwa ari kutaurwa naye paunenge uchiverenga, tsvaga maitiro ekuyedzwa anofambira mberi, cherechedza mundima yokutanga kuti hunhu hwouporofita hwomutumwa waZvakazarurwa gumi nesere ndihwowo hunhu hwomutumwa wokutanga. Cherechedza kuti kuroverera pamuchinjikwa rimwe remashoko aya kuroverera Kristu pamuchinjikwa, uye cherechedza kuti vatumwa vatatu vose vanoratidzwa savatumwa vamwe navamwe vari voga, asi shoko reKuchema kwePakati pousiku iboka guru revatumwa.

> “I was shown the interest which all heaven had taken in the work which had been going on upon the earth. Jesus commissioned a strong and mighty angel to descend and warn the inhabitants of earth to get ready for his second appearing. I saw the mighty angel leave the presence of Jesus in heaven. Before him went an exceedingly bright and glorious light. I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God. Multitudes received the light. Some seemed to be very solemn, while others were joyful and enraptured. The light was shed upon all, but some merely came under the influence of the light, and did not heartily receive it. But all who received it, turned their faces upward to heaven, and glorified God. Many were filled with great wrath. Ministers and people united with the vile, and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world, and were closely united together.

> “Ndzi kombisiwile ku tsakela loku hinkwato ta le tilweni a ti ri na kona eka ntirho lowu a wu ri karhi wu endliwa emisaveni. Yesu a rhuma ntsumi yo tiya, ya matimba, leswaku yi xika yi ya tsundzuxa vaaki va misava leswaku va tilulamisela ku humelela ka yena ka vumbirhi. Ndzi vone ntsumi leyi ya matimba yi suka emahlweni ka Yesu etilweni. A ku rhangela ku vonakala lokukulu ngopfu, loku vangamaka. Ndzi byeriwile leswaku ntirho wa yona a ku ri ku voningisa misava hi ku vangama ka yona, ni ku lemukisa munhu hi vukari lebyi taka bya Xikwembu. Mintshungu yi amukele ku vonakala. Van’wana a va vonaka va xiximekile swinene, kasi van’wana a va tsakile naswona va tele hi ku hlengeletiwa hi ntsako. Ku vonakala ku hangalasiwe eka hinkwavo, kambe van’wana va nghene ntsena ehansi ka nkucetelo wa ku vonakala, kambe a va ku amukelanga hi mbilu hinkwayo. Kambe hinkwavo lava ku amukeleke, va hundzuluxele swikandza swa vona ehenhla etilweni, va dzunisa Xikwembu. Vo tala va tale hi vukari lebyikulu. Vatirheli ni vanhu va hlangene ni lavo homboloka, va lwisana hi ku tiyisa ni ku vonakala loku hangalasiweke hi ntsumi leyi ya matimba. Kambe hinkwavo lava ku amukeleke va tiletela ekule ni misava, naswona va hlangene swinene exikarhi ka vona.”

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

> “ශාතാനും ඔහුගේ දූතයන් ද තමන්ට හැකි සියල්ලන්ගේ සිත් එළියෙන් ඉවතට ඇද ගැනීමට මහත් වෙහෙසින් නිරතව සිටියෝය. එය ප්‍රතික්ෂේප කළ සමූහය අන්ධකාරයේ අත්හැර දමනු ලැබීය. ස්වර්ගීය මූලාරම්භයක් ඇති පණිවිඩය ඔවුන් වෙත ඉදිරිපත් කරන ලද කල, ඔවුන් වර්ධනය කළ චරිතය ලියා තැබීමට, එම දෙවියන්ගේ ජනතාව යයි ප්‍රකාශ කළ අය දෙස දූතයා අතිගැඹුරු උනන්දුවෙන් බලමින් සිටින බව මම දුටුවෙමි. තවද, යේසුස්වහන්සේට ප්‍රේම කරමු යයි ප්‍රකාශ කළ බොහෝ දෙනෙක්, අහස්මය පණිවිඩයෙන් අපහාසයෙන්, උපහාසයෙන් සහ වෛරයෙන් ඉවතට හැරී ගිය කල, අතෙහි ලියවිල්ලක් තිබූ දූතයෙකු ඒ ලජ්ජාසහගත වාර්තාව සටහන් කළේය. යේසුස්වහන්සේ තමන්ගේ අනුගාමිකයන් යයි ප්‍රකාශ කළ අය විසින් අගෞරවයට ලක් කරනු ලැබූ බැවින්, මුළු ස්වර්ගයම ධර්මෝද්ධමයෙන් පිරී ගියේය.”

> “I saw the disappointment of the trusting ones. They did not see their Lord at the expected time. It was God’s purpose to conceal the future, and bring his people to a point of decision. Without this point of time the work designed of God would not have been accomplished. Satan was leading the minds of very many far ahead in the future. A period of time proclaimed for Christ’s appearing must bring the mind to earnestly seek for a present preparation. As the time passed, those who had not fully received the light of the angel, united with those who had despised the heavenly message, and they turned upon the disappointed ones in ridicule. I saw the angels in heaven consulting with Jesus. They had marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They all loudly professed to be Christians, yet failed in following Christ in almost every particular. Satan exulted at the state of the professed followers of Christ. He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure, the clean, and holy, all mixed up with sinners in Zion, and the world-loving hypocrite. They had watched over the true lovers of Jesus; but the corrupt were affecting the holy.

> “Ndzi vone ku khunguvanyeka ka lava a va tshembile. A va n’wi vonanga Hosi ya vona hi nkarhi lowu a wu languteriwile. A ku ri xikongomelo xa Xikwembu ku fihla swilo swa nkarhi lowu taka, ni ku tisa vanhu va xona laha a va faneleke ku teka xiboho. Handle ka nkarhi lowu, ntirho lowu Xikwembu xi wu kunguhateke a wu nga ta va wu nga hetisekanga. Sathana a a rhangela miehleketo ya vo tala ngopfu yi ya ekule swinene enkarhini lowu taka. Nkarhi lowu tivisiweke wa ku humelela ka Kreste a wu fanele ku tisa miehleketo ya vanhu eku laveni hi matimba ka ku tilunghiselela ka sweswi. Loko nkarhi wu hundzile, lava a va nga si amukela hi ku helela ku vonakala ka ntsumi, va hlanganile na lava a va sandzile rungula ra le tilweni, kutani va hundzukela eka lava a va khunguvanyekile hi ku va hlekula. Ndzi vone tintsumi ta le tilweni ti ri karhi ti burisana na Yesu. A ti xiyile xiyimo xa lava va tivulaka valandzeri va Kreste. Ku hundza ka nkarhi lowu boxiweke kahle a ku va ringile kutani ku va kombisa leswi va nga swona, naswona vo tala swinene va pimiwe hi xikalo kutani va kumeka va pfumaleka. Hinkwavo a va huwelela hi matimba va ku i Vakreste, kambe va tsandzekile ku landzela Kreste eka ku lava ku ri karhi eka hinkwaswo. Sathana a a tsakela xiyimo xa lava va tivulaka valandzeri va Kreste. A a va khomile entlhan’wini wa yena. A a rhangele vunyingi bya vona leswaku va suka endleleni yo lulama, naswona a va ri eku ringeteni ku tlhandlukela etilweni hi yin’wana ndlela. Tintsumi ti vone lava tengeke, lava baseke, ni lava kwetsimaka, hinkwavo va pfanganisiwe na vadyohi eSiyoni, ni muna-ku-khandza-ka-misava la nga muhembeleri. A ti rindzile varhandzi va ntiyiso va Yesu; kambe lava onhakeke a va khumba lava kwetsimaka.”

> “Those whose hearts burned with a longing, intense desire to see Jesus, were forbidden by their professed brethren to speak of his coming. Angels viewed the whole scene, and sympathized with the remnant, who loved the appearing of Jesus. Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to earth, he cried, Babylon is fallen! is fallen! Then I saw the disappointed ones again look cheerful, and raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Bible 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. I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. But as the disappointed ones united in the cry of the second angel, the heavenly host looked with the deepest interest, and marked the effect of the message. They saw those who bore the name of Christians turn with derision and scorn upon those who had been disappointed. As the words fell from the mocker’s lips, You have not gone up yet! an angel wrote them. Said the angel, They mock God.

> “Avo vane mwoyo yavo waipfuta nechido, nechishuvo chikuru chokuda kuona Jesu, vairambidzwa nehama dzavo dzaizviti ndedzokutenda kuti vataure nezvokuuya kwake. Ngirozi dzakatarisa chiitiko chose, dzikanzwira tsitsi vakasara, avo vaida kuonekwa kwaJesu. Imwe ngirozi ine simba yakatumwa kuti iburukire panyika. Jesu akaisa munyoro muruoko rwayo, uye payakasvika panyika, yakadanidzira ichiti, Bhabhironi rawa! rawa! Ipapo ndakaona zvakare vakaodzwa mwoyo vachitarisika vachifara, vachisimudzira meso avo kudenga, vachitarira noutendo netariro kuonekwa kwaIshe wavo. Asi vazhinji vakaratidzika sokuti vakaramba vari mumamiriro okupusa, sokunge vakarara; asi ndaigona kuona chiratidzo chokusuruvara kukuru pazviso zvavo. Vakaodzwa mwoyo vakaona kubva muBhaibheri kuti vakanga vari munguva yokunonoka, uye kuti vaifanira kumirira nokutsungirira kuzadziswa kwechiratidzo. Uchapupu humwe chete hwakavatungamirira kutarisira Ishe wavo muna 1843, ndihwo hwakavapa tariro yokuti aizouya muna 1844. Ndakaona kuti vazhinji vakanga vasina simba riya rakanga richiratidza kutenda kwavo muna 1843. Kuodzwa mwoyo kwavo kwakanga kwaderedza kutenda kwavo. Asi vakaodzwa mwoyo pavakabatana mukuchema kwengirozi yechipiri, hondo yokudenga yakatarisa nokufarira kukuru kwazvo, ikacherechedza mhedzisiro yeshoko iri. Vakaona avo vakanga vakatakura zita rokuti maKristu vachitendeukira nokuseka nokuzvidza kuna avo vakanga vaodzwa mwoyo. Mashoko paakadonha kubva pamiromo yomuseki achiti, Hamusati makwira! ngirozi yakazvinyora. Ngirozi yakati, Vanoseka Mwari.”

> “I was pointed back to the translation of Elijah. His mantle fell on Elisha, and wicked children (or young people) followed him, mocking, crying, Go up thou bald head! Go up thou bald head! They mocked God, and met their punishment there. They had learned it of their parents. And those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the plagues of God, and will realize that it is not a small thing to trifle with him.

> “Ndzi kongomisiwile emuva eka ku hundzuriwa ka Eliya. Mujasi wakwe wu wele Elixa, kutani vana vo homboloka (kumbe vantshwa) va n’wi landzela, va n’wi hleka, va huwelela, va ku: Tlhantuka, wena nhloko ya mpandlha! Tlhantuka, wena nhloko ya mpandlha! Va hlekile Xikwembu, kutani va hlangane ni xigwevo xa vona kona kwalaho. A va swi dyondzile eka vatswari va vona. Kutani lava va soleke ni ku hleka mianakanyo ya ku tlakusiwa ka vakwetsimi, va ta endzeriwa hi makhombo ya Xikwembu, naswona va ta swi lemuka leswaku a hi mhaka leyitsongo ku tlanga hi yena.

> “Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of his people, and prepare them to understand the message of the second angel, and of the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus, and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried. Behold the Bridegroom cometh, go ye out to meet him. Then I saw those disappointed ones rise, and in harmony with the second angel, proclaim, Behold the Bridegroom cometh, go ye out to meet him. The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading, and having its designed effect. They contended with the angels of God, and told them that God had deceived the people, and that with all their light and power, they could not make the people believe that Jesus was coming. The angels of God continued their work, although Satan strove to hedge up the way, and draw the minds of the people from the light. Those who received it looked very happy. They fixed their eyes up to heaven, and longed for the appearing of Jesus. Some were in great distress, weeping and praying. Their eyes seemed to be fixed upon themselves, and they dared not look upward.

> “Jesu akatumira dzimwe ngirozi kuti dzibhururuke nokukurumidza, kuti dzimutsezve uye dzisimbise kutenda kwakanga kwapera simba kwevanhu vake, uye dzivagadzirire kunzwisisa shoko rengirozi yechipiri, pamwe chete nokufamba kwakakosha kwakanga kwava kuda kuitwa kudenga. Ndakaona ngirozi idzi dzichigamuchira simba guru nechiedza kubva kuna Jesu, ndokubhururuka nokukurumidza kuenda panyika kuti dzizadzise kutumwa kwadzo, dzichibatsira ngirozi yechipiri mubasa rayo. Chiedza chikuru chakavhenekera pamusoro pevanhu vaMwari apo ngirozi dzakadanidzira dzichiti, Tarirai, Chikomba chava kuuya; budai mumuchingosangana nacho. Ipapo ndakaona avo vakanga vaodzwa mwoyo vachisimuka, uye vachiwirirana nengirozi yechipiri, vachizivisa vachiti, Tarirai, Chikomba chava kuuya; budai mumuchingosangana nacho. Chiedza chaibva kungirozi chakapinda murima pose pose. Satani nengirozi dzake vakatsvaka kudzivisa chiedza ichi kuti chisapararire uye kuti chisazobudisa mugumisiro wachakanga chakarongerwa. Vakakwikwidzana nengirozi dzaMwari, uye vakadziudza kuti Mwari akanga anyengera vanhu, uye kuti kunyange vaine chiedza chavo chose nesimba ravo rose, vaisagona kuita kuti vanhu vatende kuti Jesu akanga achiuya. Ngirozi dzaMwari dzakaramba dzichiita basa radzo, kunyange Satani achishingaira kuvhara nzira, uye kukwevera pfungwa dzevanhu kure nechiedza. Avo vakachigamuchira vakaratidza mufaro mukuru kwazvo. Vakasimudzira meso avo kudenga, uye vakashuva kuonekwa kwaJesu. Vamwe vakanga vari mukutambudzika kukuru, vachichema uye vachinyengetera. Meso avo aiita sokunge akanga akatarira pavari pachavo, uye havana kutsunga kutarira kumusoro.”

> “A precious light from heaven parted the darkness from them, and their eyes, which had been fixed in despair upon themselves, were turned upward, while gratitude and holy joy were expressed upon every feature. Jesus and all the angelic host looked with approbation upon the faithful, waiting ones.

> “Chiedza chinokosha chakabva kudenga chakavaparadzanisira nerima, uye meso avo, ayo akanga akatarira pavari vamene mukusuwa kukuru, akasimudzirwa kumusoro, uku kutenda nomufaro mutsvene zvichiratidzwa pachitarisiko chose. Jesu navose vehondo yengirozi vakatarira nokutendera pavakatendeka avo vakanga vakamirira.

> “Those who rejected and opposed the light of the first angel’s message, lost the light of the second, and could not be benefited by the power and glory which attended the message, Behold the Bridegroom cometh. Jesus turned from them with a frown. They had slighted and rejected him. Those who received the message were wrapt in a cloud of glory. They waited and watched and prayed to know the will of God. They greatly feared to offend him. I saw Satan and his angels seeking to shut this divine light from the people of God; but as long as the waiting ones cherished the light, and kept their eyes raised from earth to Jesus, Satan could have no power to deprive them of this precious light. The message given from heaven enraged Satan and his angels, and those who professed to love Jesus, but despised his coming, scorned and derided the faithful, trusting ones. But an angel marked every insult, every slight, every abuse they received from their professed brethren. Very many raised their voices to cry, Behold the Bridegroom cometh, and left their brethren who did not love the appearing of Jesus, and who would not suffer them to dwell upon his second coming. I saw Jesus turn his face from those who rejected and despised his coming, and then he bade angels lead his people out from among the unclean, lest they should be defiled. Those obedient to the messages stood out free and united. A holy and excellent light shone upon them. They renounced the world, tore their affections from it, and sacrificed their earthly interests. They gave up their earthly treasure, and their anxious gaze was directed to heaven, expecting to see their loved Deliverer. A sacred, holy joy beamed upon their countenances, and told of the peace and joy which reigned within. Jesus bade his angels go and strengthen them, for the hour of their trial drew on. I saw that these waiting ones were not yet tried as they must be. They were not free from errors. And I saw the mercy and goodness of God in sending a warning to the people of earth, and repeated messages to bring them up to a point of time, to lead them to a diligent search of themselves, that they might divest themselves of errors which have been handed down from the heathen and papists. Through these messages God has been bringing out his people where he can work for them in greater power, and where they can keep all his commandments. . . .

> “Abo vakaramba no kupikisa chiedza cheshoko romutumwa wokutanga, vakarasikirwa nechiedza chomutumwa wechipiri, uye havana kukwanisa kubatsirwa nesimba nokubwinya kwakaperekedza shoko rokuti, Tarirai, Mwenga ari kuuya. Jesu akavatenderedza chiso chake achiratidza kusafara. Vakanga vamurerutsa nokumuramba. Avo vakagamuchira shoko iri vakafukidzwa negore rokubwinya. Vakamirira, vakarinda, uye vakanyengetera kuti vazive kuda kwaMwari. Vakanga vachitya zvikuru kumugumbura. Ndakaona Satani navatumwa vake vachitsvaka kuvharira chiedza ichi choumwari kure nevanhu vaMwari; asi chero bedzi avo vakanga vakamirira vaichengeta chiedza ichi, uye vakasimudza meso avo kubva panyika kuna Jesu, Satani aisagona kuva nesimba rokuvatorera chiedza ichi chinokosha. Shoko rakabva kudenga rakatsamwisa Satani navatumwa vake, uye avo vaizviti vanoda Jesu, asi vachizvidza kuuya kwake, vakashora nokuseka vakatendeka vaya vaivimba naye. Asi mutumwa akanyora kushora kwose, kurerutsa kwose, nokubatwa zvisina kunaka kwose kwavakagamuchira kubva kuhama dzavo dzaizviti ndedzake. Vazhinji kwazvo vakasimudza manzwi avo vachidanidzira vachiti, Tarirai, Mwenga ari kuuya, uye vakasiya hama dzavo dzakanga dzisingadi kuonekwa kwaJesu, uye dzaisatendera kuti vagare vachifungisisa pamusoro pokuuya kwake kwechipiri. Ndakaona Jesu achibvisa chiso chake kune avo vakaramba nokuzvidza kuuya kwake, uye ipapo akaraira vatumwa kuti vabudise vanhu vake kubva pakati pevasina kuchena, kuti varege kusvibiswa. Avo vakateerera mashoko acho vakamira vakasununguka uye vakabatana. Chiedza chitsvene uye chakanakisa chakavapenya. Vakaramba nyika, vakabvarura rudo rwavo pairi, uye vakabayira zvido zvavo zvepanyika. Vakarega pfuma yavo yepanyika, uye kutarira kwavo kwakanga kwakatarira kudenga nokushuvira, vachitarisira kuona Muponesi wavo wavakanga vachida. Mufaro mutsvene, unoera, wakapenya pazviso zvavo, ukaratidza rugare nomufaro zvaitonga mukati mavo. Jesu akaraira vatumwa vake kuti vaende vovanosimbisa, nokuti nguva yokuedzwa kwavo yakanga yava kuswedera. Ndakaona kuti ava vakanga vakamirira vakanga vasati vaedzwa sezvavaifanira kuedzwa. Vakanga vasati vasununguka pakukanganisa. Uye ndakaona ngoni nokunaka kwaMwari mukutumira yambiro kuvanhu venyika, nemashoko anodzokororwa kuti avasvitsire panguva yakatarwa, kuti avatungamirire mukuzviongorora nokushingaira, kuti vabvise mukati mavo kukanganisa kwakapfuudzwa kubva kuvahedheni navaPapisiti. Kubudikidza nemashoko aya Mwari anga achibudisa vanhu vake kunzvimbo yaanogona kuvashandira nesimba guru zvikuru, uye kwavanogona kuchengeta mirairo yake yose....”

> “As the ministration of Jesus closed in the Holy place, and he passed into the Holiest, and stood before the ark containing the law of God, he sent another mighty angel to earth with the third message. He placed a parchment in the angel’s hand, and as he descended to earth in majesty and power, he proclaimed a fearful warning, the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, and show them the hour of temptation and anguish that was before them. Said the angel, They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, yet they must hold fast the truth. The third angel closes his message with these words, Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus. As he repeated these words he pointed to the heavenly Sanctuary. The minds of all who embrace this message are directed to the Most Holy place where Jesus stands before the ark, making his final intercession for all those for whom mercy still lingers, and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. Jesus makes an atonement for those who died, not receiving the light upon God’s commandments, who sinned ignorantly.

> “Sezvo ushumiri hwaJesu hwakanga hwava kuvharika munzvimbo Tsvene, uye akapinda muNzvimbo Tsvene-tsvene, akamira pamberi peareka yaiva nemurairo waMwari, akatuma imwe ngirozi ine simba panyika ine shoko rechitatu. Akaisa gwaro muruoko rwengirozi, uye payakaburuka pasi nokubwinya nesimba, yakazivisa yambiro inotyisa, kutyisidzira kukuru kupfuura zvose kwakambounzwa kumunhu. Shoko iri rakanga rakarongwa kuti riise vana vaMwari pakungwarira kwavo, uye riratidze kwavari nguva yokuedzwa nokutambudzika yakanga iri pamberi pavo. Ngirozi yakati, Vachaiswa mukurwisana kwepedyo nechikara nomufananidzo wacho. Tariro yavo yoga youpenyu husingaperi ndeyokuramba vakasimba. Kunyange upenyu hwavo huri panjodzi, vanofanira kubatisisa chokwadi. Ngirozi yechitatu inovhara shoko rayo namashoko aya, Pano ndipo pane kutsungirira kwavatsvene; pano ndipo pane avo vanochengeta mirairo yaMwari, nokutenda kwaJesu. Payakadzokorora mashoko aya yakanongedzera kuNzvimbo Tsvene yokudenga. Pfungwa dzavose vanogamuchira shoko iri dzinotungamirirwa kuNzvimbo Tsvene-tsvene uko Jesu anomira pamberi peareka, achiita kureverera kwake kwokupedzisira nokuda kwavose avo nyasha dzichiri kunonoka kubva kwavari, uye nokuda kwaavo vakaputsa murairo waMwari vasingazivi. Kuyananisa uku kunoitirwa vakarurama vakafa pamwe chete navakarurama vapenyu. Jesu anoitira kuyananisa avo vakafa vasina kugamuchira chiedza pamusoro pemirairo yaMwari, avo vakatadza vasingazivi.”

> “After Jesus opened the door of the Most Holy the light of the Sabbath was seen, and the people of God were to be tested and proved, as God proved the children of Israel anciently, to see if they would keep his law. I saw the third angel pointing upward, showing the disappointed ones the way to the Holiest of the heavenly Sanctuary. They followed Jesus by faith into the Most Holy. Again they have found Jesus, and joy and hope spring up anew. I saw them looking back reviewing the past, from the proclamation of the second advent of Jesus, down through their travels to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, present and future, and they know that God has indeed led them by his mysterious providence.

> “Sure mekunge Jesu avhura mukova weNzvimbo Tsvene-tsvene, chiedza cheSabata chakaonekwa, uye vanhu vaMwari vaifanira kuedzwa nokuratidzwa kuva vechokwadi, sezvakaita Mwari pakuedza vana vaIsraeri kare, kuti aone kana vaizoramba vachichengeta murayiro wake. Ndakaona mutumwa wechitatu achinongedzera kumusoro, achiratidza vakanga vaora mwoyo nzira inoenda kuNzvimbo Tsvene-tsvene yeSanctuary yokudenga. Vakatevera Jesu nokutenda vachipinda muNzvimbo Tsvene-tsvene. Zvakare vakawana Jesu, uye mufaro netariro zvinomukazve patsva. Ndakavaona vachitarisa shure vachiongorora zvakapfuura, kubva pakuparidzwa kwokudzoka kwechipiri kwaJesu, vachidzika nomunzendo dzavo kusvika pakupfuura kwenguva muna 1844. Vanoona kuora mwoyo kwavo kwatsanangurwa, uye mufaro nechokwadi zvinovamutsazve. Mutumwa wechitatu akavhenekera zvakapfuura, zvazvino, nezvichauya, uye vanoziva kuti zvirokwazvo Mwari ndiye akavatungamirira norubatsiro rwake rusinganzwisisiki.”

> “It was represented to me that the remnant followed Jesus into the Most Holy place, and beheld the ark, and the mercy-seat, and were captivated with their glory. Jesus raised the cover of the ark, and behold! the tables of stone, with the ten commandments written upon them. They trace down the lively oracles; but they start back with trembling when they see the fourth commandment living among the ten holy precepts, while a brighter light shines upon it than upon the other nine, and a halo of glory is all around it. They find nothing there informing them that the Sabbath has been abolished, or changed to the first day of the week. It reads as when spoken by the mouth of God in solemn and awful grandeur upon the mount, while the lightnings flashed and the thunders rolled, and when written with his own holy finger in the tables of stone. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God. They are amazed as they behold the care taken of the ten commandments. They see them placed close by Jehovah, overshadowed and protected by his holiness. They see that they have been trampling upon the fourth commandment of the decalogue, and have observed a day handed down by the heathen and papists, instead of the day sanctified by Jehovah. They humble themselves before God, and mourn over their past transgressions.

> “Ndzi kombisiwile leswaku masalela ma landzele Yesu ma nghena eNdhawini yo Kwetsima swinene, ma vona areka ni xitshamo xa tintswalo, kutani ma hluriwa hi ku vangama ka swona. Yesu a tlakusa xifunengeto xa areka, kutani waswivo! swibya swa maribye, leswi Makhume ya Swileriso ma tsariweke eka swona. Va landzelerisa marito lama hanyaka; kambe va tlhelela endzhaku hi ku rhurhumela loko va vona xileriso xa vumune xi hanya exikarhi ka swileriso leswa khume swo kwetsima, kasi ku vonakala loku hatimaka swinene ku vangama ehenhla ka xona ku tlula eka leswi kaye leswin’wana, naswona xivungu xa ku vangama xi xi rhendzerile hinkwaxo. A va kumi nchumu kwalaho lowu va tivisaka leswaku Savata yi herisiwile, kumbe yi cinciwile yi va siku ro sungula ra vhiki. Xi hlayeka hilaha xi vuriweke hakona hi nomu wa Xikwembu hi vukulukumba lebyi tiyeke ni lebyi chavisaka entshaveni, loko ku hatima ka tilo ku hatima naswona ku pfuma ka magandlati ku twala, ni loko xi tsariwe hi rintiho ra xona ro kwetsima eka swibya swa maribye. U ta tirha masiku ya tsevu, u endla ntirho wa wena hinkwawo; kambe siku ra vunkombo i Savata ya HOSI Xikwembu xa wena. Va hlamala loko va languta vuhlayiseki lebyi nyikiweke Makhume ya Swileriso. Va vona ma vekiwile ekusuhi na Yehovha, ma funengetiwile naswona ma sirheleriwile hi ku kwetsima ka yena. Va vona leswaku a va ri eku kandziyiseni xileriso xa vumune xa Dekalogo hi milenge, naswona va hlayisile siku leri nyiketeriweke hi vahedeni ni vapapa, ematshan’weni ya siku leri Yehovha a ri kwetsimiseke. Va titsongahata emahlweni ka Xikwembu, kutani va rilalela ku tlula ka vona ka khale.”

> “I saw the incense in the censer smoke as Jesus offered their confessions and prayers to his Father. And as it ascended, a bright light rested upon Jesus, and upon the mercy-seat; and the earnest, praying ones, who were troubled because they had discovered themselves to be transgressors of God’s law, were blest, and their countenances lighted up with hope and joy. They joined in the work of the third angel, and raised their voices and proclaimed the solemn warning. But few at first received the message, yet they continued with energy to proclaim the warning. Then I saw many embrace the message of the third angel, and unite their voices with those who had first proclaimed the warning, and they exalted God and magnified him by observing his sanctified Rest-day.

> “Ndzi vone ntswatsi wa risuna wu huma eka xibyari xo hisela risuna loko Yesu a nyikela ku tivula ka swidyoho swa vona ni swikhongelo swa vona eka Tata wakwe. Kutani loko swi tlakuka, ku vonakala ko vangama ku tshama ehenhla ka Yesu, ni le henhla ka xitulu xa tintswalo; kutani lava a va khongela hi mbilu hinkwayo, lava a va karhatekile hikuva a va kumile leswaku i vadyohi va nawu wa Xikwembu, va katekisiwa, naswona swikandza swa vona swi voningisiwa hi ntshembo ni ntsako. Va hlanganyele entirhweni wa ntsumi ya vunharhu, va tlakusa marito ya vona kutani va twarisa xilemukiso lexi tiyeke. Kambe eku sunguleni a ku ri vatsongo lava amukeleke rungula rero, hambiswiritano va ya emahlweni hi matimba ku twarisa xilemukiso. Kutani ndzi vona vo tala va amukela rungula ra ntsumi ya vunharhu, va hlanganisa marito ya vona ni ya lava eku sunguleni a va twarise xilemukiso, naswona va tlakusa Xikwembu va tlhela va xi kurisa hi ku hlayisa Siku ra Vuhumulo ra xona leri ri kwetsimisiweke.

> “Many who embraced the third message had not an experience in the two former messages. Satan understood this, and his evil eye was upon them to overthrow them; but the third angel was pointing them to the Most Holy place, and those who had an experience in the past messages were pointing them the way to the heavenly Sanctuary. Many saw the perfect chain of truth in the angels’ messages, and gladly received it. They embraced them in their order, and followed Jesus by faith into the heavenly Sanctuary. These messages were represented to me as an anchor to hold the body. And as individuals receive and understand them, they are shielded against the many delusions of Satan.

> “Vazhinji vakagamuchira shoko rechitatu vakanga vasina ruzivo rwemashoko maviri okutanga. Satani akazvinzwisisa izvi, uye ziso rake rakaipa rakanga riri pamusoro pavo kuti avawisire pasi; asi mutumwa wechitatu akanga achivaratidza kuNzvimbo Tsvene-tsvene, uye avo vakanga vane ruzivo mumashoko akapfuura vakanga vachivaratidza nzira inoenda kuNzvimbo Tsvene yokudenga. Vazhinji vakaona cheni yakakwana yezvokwadi mumashoko engirozi, uye vakaigamuchira nomufaro. Vakagamuchira mashoko aya maererano nokutevedzana kwawo, uye vakatevera Jesu nokutenda vachipinda muNzvimbo Tsvene yokudenga. Mashoko aya akaratidzwa kwandiri sechibatiso chengarava chokubata muviri kuti usazununguswa. Uye sezvo vanhu mumwe nomumwe vachiawagamuchira nokuaanzwisisa, vanodzivirirwa pakunyengedzwa kuzhinji kwaSatani.”

> “After the great disappointment in 1844, Satan and his angels were busily engaged in laying snares to unsettle the faith of the body. He was affecting the minds of individuals who had a personal experience in these things. They had an appearance of humility. They changed the first and second messages, and pointed to the future for their fulfillment, while others pointed far back in the past, declaring that they had been there fulfilled. These individuals were drawing the minds of the inexperienced away, and unsettling their faith. Some were searching the Bible to try to build up a faith of their own, independent of the body. Satan exulted in all this; for he knew that those who broke loose from the anchor, he could affect by different errors and drive about with winds of doctrine. Many who had led in the first and second messages, denied them, and division and scattering was throughout the body. I then saw Wm. Miller. He looked perplexed, and was bowed with sorrow and distress for his people. He saw the company who were united and loving in 1844, losing their love for each other, and opposing one another. He saw them fall back into a cold, backslidden state. Grief wasted his strength. I saw leading men watching Wm. Miller, and fearing lest he should embrace the third angel’s message and the commandments of God. And as he would lean towards the light from heaven, these men would lay some plan to draw his mind away. I saw a human influence exerted to keep his mind in darkness, and to retain his influence among them. At length Wm. Miller raised his voice against the light from heaven. He failed in not receiving the message which would have fully explained his disappointment, and cast a light and glory on the past, which would have revived his exhausted energies, brightened up his hope, and led him to glorify God. But he leaned to human wisdom instead of divine, and being broken with arduous labor in his Master’s cause, and by age, he was not as accountable as those who kept him from the truth. They are responsible, and the sin rests upon them. If Wm. Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. His brethren professed such deep love and interest for him, he thought he could not tear away from them. His heart would incline towards the truth; but then he looked at his brethren. They opposed it. Could he tear away from those who had stood side and shoulder with him in proclaiming Jesus’ coming? He thought they surely would not lead him astray.

> “Baada ya masikitiko makuu ya mwaka 1844, Shetani na malaika zake walikuwa wakijishughulisha sana katika kutega mitego ili kuitikisa imani ya mwili. Alikuwa akiziathiri fikira za watu fulani ambao walikuwa na uzoefu wa kibinafsi katika mambo hayo. Walikuwa na sura ya unyenyekevu. Waliibadili ujumbe wa kwanza na wa pili, na kuelekeza kwenye wakati ujao kwa utimilifu wake, huku wengine wakielekeza mbali sana nyuma katika wakati uliopita, wakitangaza kwamba humo ndipo ilipokuwa tayari imetimizwa. Watu hawa walikuwa wakivuta fikira za wasio na uzoefu na kuistua imani yao. Baadhi walikuwa wakichunguza Biblia wakijaribu kujijengea imani yao wenyewe, iliyo huru mbali na mwili. Shetani alifurahi katika hayo yote; kwa maana alijua kwamba wale waliokata kamba na kuachana na nanga, angeweza kuwaathiri kwa makosa mbalimbali na kuwapeperusha huku na huku kwa pepo za mafundisho. Wengi waliokuwa wameongoza katika ujumbe wa kwanza na wa pili waliikana, na mgawanyiko na kutawanyika vilienea katika mwili wote. Ndipo nikamwona Wm. Miller. Alionekana mwenye fadhaa, naye alikuwa ameinamishwa kwa huzuni na dhiki kwa ajili ya watu wake. Aliliona kundi ambalo mwaka 1844 lilikuwa limeungana na kupendana, likipoteza upendo wao wao kwa wao, na kupingana wao kwa wao. Aliwaona wakirudi nyuma katika hali ya ubaridi na kurudi nyuma kiroho. Huzuni ilidhoofisha nguvu zake. Niliwaona watu wenye ushawishi wakimtazama Wm. Miller, na kuogopa asije akaikubali ujumbe wa malaika wa tatu na amri za Mungu. Naye kila alipokuwa akiegemea kuelekea nuru kutoka mbinguni, watu hawa walikuwa wakiweka mpango fulani ili kuigeuza fikira yake. Nikaona ushawishi wa kibinadamu ukitumika ili kuiweka fikira yake gizani, na kuuhifadhi ushawishi wake miongoni mwao. Hatimaye Wm. Miller aliinua sauti yake dhidi ya nuru kutoka mbinguni. Alikosea kwa kutokupokea ujumbe ambao ungeeleza kikamilifu masikitiko yake, na kuimulikiza nuru na utukufu juu ya yaliyopita, jambo ambalo lingehuisha nguvu zake zilizokuwa zimechoka, kuangaza tumaini lake, na kumwongoza kumtukuza Mungu. Lakini aliegemea hekima ya kibinadamu badala ya ile ya Mungu, na akiwa amevunjwa kwa kazi ngumu katika kazi ya Bwana wake, na kwa sababu ya uzee, hakuwa na lawama kwa kiwango sawa na wale waliomzuia asiifikie kweli. Hao ndio wenye kuwajibika, na dhambi inakaa juu yao. Kama Wm. Miller angeweza kuiona nuru ya ujumbe wa tatu, mambo mengi yaliyomwonekania kuwa ya giza na ya siri yangeelezwa kwake. Ndugu zake walikiri kuwa na upendo na shauku ya kina sana kwa ajili yake, hivyo akadhani kwamba hangeweza kujitenga nao. Moyo wake ulielekea kwenye kweli; lakini ndipo akawatazama ndugu zake. Waliipinga. Je, angeweza kujitenga na wale waliokuwa wamesimama ubavu kwa ubavu pamoja naye katika kutangaza kuja kwake Yesu? Alidhani kwamba kwa hakika hawangemwongoza upotovu.”

> “God suffered him to come under the power of Satan, and death to have dominion over him. He hid him in the grave, away from those who were constantly drawing him from God. Moses erred just as he was about to enter the promised land. So also, I saw that Wm. Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this. Others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.

> “Mwari vakamutendera kuti auye pasi pesimba raSatani, uye rufu kuti ruitise ushe pamusoro pake. Vakamuisa akavanzwa muguva, kure navaya vaigara vachimukwevera kubva kuna Mwari. Mozisi akakanganisa paakanga ava pedyo kupinda munyika yechipikirwa. Saizvozvowo, ndakaona kuti Wm. Miller akakanganisa paakanga ava kuda kupinda muKenani yokudenga, mukutendera kuti pesvedzero yake irwisane nechokwadi. Vamwe ndivo vakamutungamirira kune izvi. Vamwe ndivo vachazvidavirira pamusoro pazvo. Asi vatumwa vanorinda guruva rinokosha romuranda uyu waMwari, uye achabuda pakurira kwehwamanda yokupedzisira.”

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

> “Ndzi vone ntshungu lowu a wu yime wu rindzeriwile kahle naswona wu tiyile, naswona a wu nga pfumeli nchumu eka lava a va ta kavanyeta ripfumelo leri simekiweke ra miri hinkwawo. Xikwembu xi va langutile hi ku tsakela. Ndzi kombisiwile magoza manharhu—rin’we, mbirhi na rinharhu—mahungu ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Ntsumi yi te, Khombo eka loyi a nga ta susa xisirhelelo, kumbe a tsekatsekisa phini eka mahungu lawa. Ku twisisa ka ntiyiso ka mahungu lawa i ka nkoka lowukulu swinene. Makumu ya mimoya ma le ka ndlela leyi ma amukeriwaka ha yona. Ndzi tlhela ndzi susiwa ndzi hundzisiwa ehansi hi mahungu lawa, kutani ndzi vona hilaha vanhu va Xikwembu va xaveke ntokoto wa vona hi nxavo lowukulu hakona. A wu kumiwile hi ku xaniseka lokukulu ni nyimpi yo tika. Goza hi goza Xikwembu a xi va kongomisile, ku fikela loko xi va veke ehenhla ka pulatifomo leyi tiyeke, leyi nga siki tsekatsekaka. Kutani ndzi vona vanhu van’wana loko va tshinelela pulatifomo, va nga si kandziya ehenhla ka yona va kambela masungulo ya yona. Van’wana hi ku tsaka va hatlisa va khandziya ehenhla ka yona. Van’wana va sungurile ku sola ndlela leyi masungulo ya pulatifomo ma vekiweke ha yona. A va navela leswaku ku endliwa ku antswisiwa, kutani pulatifomo a yi ta va yi hetisekile ngopfu, naswona vanhu a va ta tsaka ngopfu. Van’wana va humile ehenhla ka pulatifomo va yi kambela, kutani va sungula ku yi sola, va vula leswaku yi vekiwile hi ndlela leyi hoxeke. Ndzi vone leswaku kwalomu ka hinkwavo a va yime va tiyile ehenhla ka pulatifomo, naswona va khutaza van’wana lava a va humile ehenhla ka yona leswaku va tshika ku gungula ka vona, hikuva Xikwembu a ku ri muaki lonkulu, kutani a va lwa na xona. Va tsundzuxile ntirho lowu hlamarisaka wa Xikwembu, lowu a wu va kongomisile eka pulatifomo leyi tiyeke, kutani hi vun’we kwalomu ka hinkwavo va tlakusa mahlo ya vona e tilweni, naswona hi rito lerikulu va dzunisa Xikwembu. Leswi swi khumbe van’wana va lava a va gungurile, va tlhela va siya pulatifomo, kutani va tlhela va yi khandziya hi langutelo ro titsongahata.”

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

> “Ndzi kombisiwile ku tlhelela eka ku twarisiwa ka ku ta ko sungula ka Kreste. Yohane u rhumiwe hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya ku ta ka Yesu. Lava alaka vumbhoni bya Yohane a va vuyeriwanga hi tidyondzo ta Yesu. Ku kaneta ka vona ku twarisiwa ka ku ta kakwe ko sungula ku va veke laha a va nga swi kotiki ku amukela hi ku olova vumbhoni lebyi tiyeke ngopfu bya leswaku hi yena Mesiya. Sathana u rhangele lava alaka rungula ra Yohane leswaku va ya emahlweni swinene, va ala Yesu ni ku n'wi hayeka emhandzini. Hi ku endla sweswo, va tiveke laha a va nga swi kotiki ku amukela nkateko hi siku ra Pentekosta, leri a ri ta va dyondzisa ndlela yo nghena eNtsindza wa le tilweni. Ku handzuriwa ka xisandza xa tempele ku kombisile leswaku magandzelo ni milawu ya Vayuda a swi nge he tlheli swi amukeriwa. Gandzelo lerikulu a ri nyikeriwile, naswona a ri amukeriwile, kutani Moya lowo Kwetsima lowu xikeke hi siku ra Pentekosta wu susumetele mianakanyo ya vadyondzisiwa ku suka eNtsindza wa laha misaveni yi ya eka wa le tilweni, laha Yesu a ngheneke hi ngati ya yena n’wini, kutani a chululela vadyondzisiwa vakwe mimpfuno ya ku rivaleriwa ka yena. Vayuda va siyiwe eka ku xengiwa loku heleleke ni munyama hinkwawo. Va lahlekeriwe hi ku vonakala hinkwako loku a va nga ta va na kona mayelana ni kungu ra ku ponisiwa, kambe va ya emahlweni va tshembela eka magandzelo ni tinyikelo ta vona leti nga pfuniki nchumu. A va nga swi koti ku vuyeriwa hi vuavanyisi bya Kreste eNdhawini yo Kwetsima. Ntsindza wa le tilweni a wu teke ndhawu ya lowo laha misaveni, kambe a va nga ri na vutivi bya ndlela yo ya eka wa le tilweni.”

> “Many look with horror at the course the Jews pursued toward Jesus in rejecting and crucifying him. And as they read the history of his shameful abuse, they think they love Christ, and would not have denied him like Peter, or crucified him like the Jews. But God who has witnessed their professed sympathy for his Son, has proved them, and has brought to the test that love which they professed for Jesus.

> “Vakawanda vanotarira nekutya kukuru nzira yakateverwa navaJudha kuna Jesu pakumuramba nokumuroverera pamuchinjikwa. Uye sezvavanoverenga nhoroondo yokubatwa kwake nenzira inonyadzisa, vanofunga kuti vanoda Kristu, uye kuti vangadai vasina kumuramba saPetro, kana kumuroverera pamuchinjikwa savaJudha. Asi Mwari, uyo akapupurira tsitsi dzavo dzavanoti vanadzo kuMwanakomana wake, akavaedza, uye akaisa pakuedzwa rudo irworwo rwavakanga vachireva kuti vanarwo kuna Jesu.”

> “All heaven watched with the deepest interest the reception of the message. But many who profess to love Jesus, and who shed tears as they read the story of the cross, instead of receiving the message with gladness, are stirred, with anger, and deride the good news of Jesus’ coming, and declare it to be delusion. They would not fellowship those who loved his appearing, but hated them, and shut them out of the churches. Those who rejected the first message could not be benefited by the second, and were not benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the Most Holy place of the heavenly Sanctuary. And by rejecting the two former messages, they can see no light in the third angel’s message, which shows the way into the Most Holy place. I saw that the nominal churches, as the Jews crucified Jesus, had crucified these messages, and therefore they have no knowledge of the move made in heaven, or of the way into the Most Holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left, and Satan, pleased with the deception of the professed followers of Christ, fastens them in his snare, and assumes a religious character, and leads the minds of these professed Christians to himself, and works with his power, his signs and lying wonders. Some he deceives in one way and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light, and spreads his influence over the land. I saw false reformations everywhere. The churches were elated, and considered that God was marvelously working for them, when it was another spirit. It will die away and leave the world and the church in a worse condition than before.

> “Mbingu yote iliangalia kwa shauku kuu sana jinsi ujumbe huo ulivyopokelewa. Lakini wengi wanaodai kumpenda Yesu, na wanaotoa machozi wanaposoma habari ya msalaba, badala ya kuupokea ujumbe huo kwa furaha, huchochewa kwa hasira, na huudharau ule ujumbe mwema wa kuja kwake Yesu, na kuutangaza kuwa ni udanganyifu. Hawakutaka kushirikiana na wale waliopenda kutokea kwake, bali waliwachukia, na kuwafungia nje ya makanisa. Wale walioikataa ujumbe wa kwanza hawakuweza kufaidika kwa ujumbe wa pili, wala hawakufaidika kwa kilio cha usiku wa manane, ambacho kilipaswa kuwaandaa waingie pamoja na Yesu kwa imani katika Patakatifu pa Patakatifu pa Patakatifu pa mbinguni. Na kwa kuikataa ile jumbe mbili za kwanza, hawawezi kuona nuru yo yote katika ujumbe wa malaika wa tatu, unaoonyesha njia iendayo katika Patakatifu pa Patakatifu. Nikaona kwamba makanisa ya jina tu, kama Wayahudi walivyomsulibisha Yesu, yameisulumisha jumbe hii, na kwa hiyo hayana maarifa ya hatua iliyochukuliwa mbinguni, wala ya njia iendayo katika Patakatifu pa Patakatifu, na hayawezi kufaidika kwa uombezi wa Yesu huko. Kama Wayahudi, waliotoa dhabihu zao zisizo na faida, nao hupandisha sala zao zisizo na faida kuelekea katika chumba kile ambacho Yesu amekiacha, naye Shetani, akifurahia udanganyifu wa wale wanaodai kuwa wafuasi wa Kristo, huwakamata katika mtego wake, na kujivika tabia ya kidini, na kuongoza nia za hawa wanaojiita Wakristo kwake mwenyewe, na kutenda kwa uwezo wake, kwa ishara zake na maajabu ya uongo. Wengine huwadanganya kwa njia moja na wengine kwa njia nyingine. Ana upotovu mbalimbali ulioandaliwa kuathiri nia mbalimbali. Wengine hulitazama danganyo moja kwa hofu kuu, huku wakilipokea jingine kwa urahisi. Shetani huwadanganya wengine kwa Uwasiliani na Mizimu. Yeye pia huja kama malaika wa nuru, na hueneza mvuto wake juu ya nchi. Nikaona mabadiliko ya uongo kila mahali. Makanisa yalijaa majivuno na kudhani kwamba Mungu alikuwa akiwatendea kazi ya ajabu sana, kumbe ilikuwa ni roho nyingine. Hayo yatafifia na kuuacha ulimwengu na kanisa katika hali mbaya zaidi kuliko hapo kwanza.”

> “I saw that God had honest children among the nominal Adventists, and the fallen churches, and ministers and people will yet be called out from these churches, before the plagues shall be poured out, and they will gladly embrace the truth. Satan knows this, and before the loud cry of the third angel, raises an excitement in these religious bodies, that those who have rejected the truth may think God is with them. He hopes to deceive the honest, and lead them to think that God is still working for the churches. But the light will shine, and every one of the honest ones will leave the fallen churches, and take their stand with the remnant.” Spiritual Gifts, volume 1, 151–172.

> “Ndzi vonile leswaku Xikwembu xi ni vana vo tshembeka exikarhi ka va-Adventista va vito ntsena, ni le tikerekeni leti wileke, naswona hinkwavo—vatirheli ni vanhu—va ha ta vitaniwa leswaku va huma emakereseni lawa, emahlweni ka loko makhombo ma halatiwa, kutani va ta amukela ntiyiso hi ku tsaka. Sathana wa swi tiva leswi, kutani emahlweni ka xirilo lexikulu xa ntsumi ya vunharhu, u pfuxa nyanyuko exikarhi ka mintlawa leyi ya vukhongeri, leswaku lava va nga ala ntiyiso va anakanya leswaku Xikwembu xi na vona. U tshembha ku xisa lava vo tshembeka, ni ku va yisa eku anakanyeni leswaku Xikwembu xa ha tirhela tikereke. Kambe ku vonakala ku ta hatima, kutani un’wana ni un’wana wa lava vo tshembeka u ta huma etikerkeni leti wileke, a yima ni masalela.” Spiritual Gifts, volume 1, 151–172.

This passage has so many important truths, but I am using the passage to isolate some characteristics of the messages of Millerite history, in order to understand how those typify our history. All three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect.

Ndima iyi ine zvokwadi zhinji dzinokosha kwazvo, asi ndiri kushandisa ndima iyi kupatsanura humwe hunhu hwemashoko enhoroondo yevaMillerite, kuti tinzwisise kuti izvozvo zvinofananidzira sei nhoroondo yedu. Ngirozi dzose nhatu dzaZvakazarurwa chitsauko chegumi neina dzine shoko mumaoko adzo. Ngirozi yechipiri neyechitatu dzinoratidzwa dzine “gwaro,” nadzo sezvadzinoburuka neshoko radzo. Ngirozi imwe neimwe inomirira shoko, uye kusvika kweshoko rimwe nerimwe kunokonzera mugumisiro.

We will continue this subject in the next article.

Tichaenderera mberi nenyaya iyi muchinyorwa chinotevera.

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