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

Bhuku ra Joere uye Kereke yeVaAdventista veZuva reChinomwe yeRaodhikia — Nhamba Gumi neIna

Number Fourteen

نمبر څوارلسم

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Nhoroondo ye“mabasa anoshamisa aMwari” inomirirwawo nemubvunzo wechiporofita wokuti “kusvikira rinhi.” Nhoroondo inomiririrwa nezviratidzo zviviri izvozvo, pamwe chete nezvimwe zvakawanda, inomirira nguva yokuiswa chisimbiso kwevanhu vane zviuru zana namakumi mana nezvina. Munguva iyoyo mune gakava pamusoro peshoko rechokwadi remvura yokupedzisira pamwe chete nemamwe mashoko mazhinji enhema emvura yokupedzisira. Kune shoko rimwe bedzi rechokwadi remvura yokupedzisira. Mutsetse wenyaya wenhoroondo tsvene umo Mwari anoita mabasa Ake anoshamisa wakaiswa mukati memamiriro ebhuku raJoere umo “waini itsva” inobviswa kune rimwe boka, panguva imwe chete ichidururirwa pane rimwe boka.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Pane misiyano mishoma mubhuku raJoere inofanira kucherechedzwa. Mudzi weshoko rokuti “mufananidzo” unoreva “kuisa parutivi” uye mukati maro mune kusiyaniswa kwemapoka maviri. Takambobata zvimwe zve“kusiyana” zviri mubhuku raJoere, tichiratidza kuti korona yokuzvikudza inopfekwa nezvidhakwa zvinotonga Jerusarema inosiyaniswa neavo vanopfeka korona yokubwinya. Hatisati tagovera kuti chiratidzo chomufaro ndicho chinopesana nacho, asiwo chiri mubatanidzwa nokunyadziswa; asi ndizvo zvazviri, uye tinoda kuzviratidza. Nyaya yealpha naomega inowanikwawo mubhuku raJoere, uye nheyo iyoyo yokuti chokutanga chinoratidza chokupedzisira inosimbiswawo nehurukuro mbiri dzaPetro mubhuku raMabasa.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Zvitsauko zviviri zvaMabasa eVaapostora zvinoitika paPentekosti nenguva dza9 mangwanani (awa yechitatu), uye chitsauko chechitatu chiri paawa yepfumbamwe (3 masikati), iyo nguva yechibayiro chamadekwana. Muna Mabasa 2, shoko rinoparidzwa naPetro riri muimba yepamusoro yeimba yokugara yakazvimirira, asi mharidzo yake muchitsauko 3 inopiwa mutemberi. Zvinobatanidzwa pamwechete nekudanwa kutendeuka kuri mumisangano yose iri miviri. Shoko rimwe chetero, nzvimbo mbiri dzenzvimbo dzinofananidzira chiratidzo chokupetwa kaviri mukati meshoko rePentekosti, iro rakakamurwa pakati pechivanze netemberi. Muna Zvakazarurwa 11 Johani anoudzwa kuti ayere temberi, asi asiyire chivanze kunze, nokuti chakapiwa kuvaHedheni.

> 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.

> Ndakapiwa rutsanga rwakanga rwakafanana netsvimbo; uye mutumwa akamira, achiti, Simuka, uyere temberi yaMwari, neatari, navanoshumira imomo. Asi ruvanze rwuri kunze kwetemberi urusiye kunze, urege kuruyera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika-tsika pasi netsoka mwedzi makumi mana nemiviri. Zvakazarurwa 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Naizvozvo, kupetwa kwemharidzo mbiri uye kupatsanurwa kwenzvimbo dzemharidzo mbiri idzi kunoratidza vateereri vaviri vemvura yokupedzisira mubhuku raJoere. Rimwe boka ndivo veMarudzi vari kunze kwetembere, uye rimwe ndereVaJudha vari mutembere. Mukutongwa kwavapenyu, imba yaMwari inotongwa kutanga, uye kubva pa9/11 kusvikira kumutemo weSvondo, tembere iri kutongwa; uye kubva pamutemo weSvondo kusvikira pakuvharwa kwemukana wokuyedzwa kwavanhu, veMarudzi ndivo vanotongwa. Kutongwa ikoko kunoitika panguva yemvura yokupedzisira yakaratidzwa naPetro seyakaiswa pachena mubhuku raJoere. Zvaimiririrwa nechivanze (veMarudzi) netembere (kereke yaMwari) mukupatsanurwa kunowanikwa muna Mabasa zvitsauko zviviri nezvitatu, ndizvowo zvakare musiyano uri muna Joere wemvura yokutanga neyemvura yokupedzisira. Mvura yokutanga yakasvika pa9/11 uye inodururwa panguva iyo tembere yaMwari iri kutongwa. Kana maitiro iwayo apera, mvura yokupedzisira inodururwa pamusoro peveMarudzi vari muchivanze.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Naizvozvo zvino, imi vana veZiyoni, mufarewo muna Jehovha Mwari wenyu; nokuti wakakupai mvura yokutanga zvine mwero, uye achakunisirai mvura, iyo mvura yokutanga nemvura yokupedzisira, mumwedzi wokutanga. Joere 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

វាមិនមែនជាចំណុចដែលខ្ញុំមានបំណងកំណត់នៅពេលនេះទេ ដើម្បីសម្គាល់ភាពខុសប្លែកតាមទំនាយរវាងសេចក្តីអំណរ និងការខ្មាសអៀន ប៉ុន្តែខនេះបានជូនដំណឹងដល់ប្រជារាស្ត្ររបស់ព្រះឲ្យ «រីករាយ» ដោយសារព្រះសារនៃភ្លៀងចុងក្រោយ។ ព្រះសារនៃភ្លៀងចុងក្រោយបង្កើតសេចក្តីអំណរតាមទំនាយនៅក្នុងប្រជារាស្ត្ររបស់ព្រះ។ ដូចបាននិយាយរួចមក ប្រធានបទអំពីភ្លៀងដំបូង ឬភ្លៀងមុន បន្ទាប់មកដោយភ្លៀងចុងក្រោយ គឺជារូបប្រៀបនៃថ្មជំពប់ដែលត្រូវបានបោះបង់ចោល ហើយត្រូវបានស្ងើចសរសើរ។ និមិត្តសញ្ញានៃថ្មជ្រុង ដែលនៅទីបំផុតក្លាយជាថ្មកំពូល គឺជាអ្វីដែលអស្ចារ្យនៅក្នុងព្រះនេត្ររបស់ព្រះ និងរបស់ប្រជារាស្ត្ររបស់ទ្រង់ផងដែរ។

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Iro ibuye riteye ubwoba rigereranya Alufa na Omega by’ubuhanuzi. Ihame rya Alufa na Omega mu byerekeye ishyirwa mu bikorwa ry’ubuhanuzi ryamenyekanishijwe na Alufa na Omega ubwe incuro nyinshi mu Ijambo rye, kandi ni We Jambo. Ni yo mpamvu ibyahishuwe kuri iri hame byahishuriwe twe n’abana bacu iteka ryose. Umwaka wa 1863 ni ibuye risoza ry’ubuhanuzi bwa Bibiliya, kandi ni ibuye risoza ry’igihe cy’umumarayika wa gatatu kuva mu 1844 kugeza mu 1863. Mu 1844 hari ibuye ry’ifatizo, mu 1863 hari ibuye risoza ry’icyo gihe cy’ubuhanuzi. 1844 kugeza 1863 ni igihe cy’ubuhanuzi cyashyizweho, nk’uko 538 kugeza 1798 na cyo cyashyizweho. Kuba abantu batazi ikintu Imana yashyizeho, ntibituma icyo kintu kidashyirwaho!

We ended the previous article with the following passage.

Takalekisa nkani ya m'mbuyomu ndi mawu awa.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Ndzi kombisiwile leswaku vuxaka byakwe ni vanhu va Xikwembu a byi fana, hi swiyenge swin’wana, ni bya Muxe eka Israele. A ku ri ni lava gungurhumelaka Muxe loko va ri ehansi ka swiyimo swo tika, naswona ku vile ni lava gungurhumelaka yena.” Testimonies, volume 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Muna 1863, James White akamirira, “mune dzimwe nzira,” “Mozisi kuna Israeri.”

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Kipindi cha 1844 hadi 1863 kilifananishwa kwa mfano katika kipindi cha ukombozi wa Bahari ya Shamu hadi Kadeshi ya kwanza. Kadeshi ya kwanza ni alfa na Kadeshi ya pili ni omega—kikiweka vipindi viwili vya miaka arobaini vinavyoelekea Kadeshi, na vyote viwili viliishia katika uasi.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Mweya wo Vhuporofita u vhambedza u wela Lwanzhe Lutswuku na u kulea kukulu ha 1844. Bivhili i vhambedza u wela Lwanzhe Lutswuku na tshifhambano, nahone Sister White u khwathisedza uri u kulea mbilu ha vhafunziwa kha tshifhambano ho vha hu tshi khou imela u kulea kukulu ha 1844. Ho vha ku lufuno lwa Murena u ya nga u tou livha shangoni ḽo fulufhedziswaho, nahone tshiga tsha fhethu tsha u dzhena shangoni ḽo fulufhedziswaho tsho vha tshi Jeriko; hune, kha ino vhege ya vhuvhili ya Nyendavhusiku, 2025, vhaḓivhi vha zwa vhukalaha vho tou bva u kovha Jeriko ya kale—fhedzi vha wana, nga u nyunguvhedzea havho, uri mbondo dzo wa dze vha dzi wana henefho dzoṱhe dzo wa dza ya nnḓa, hu si ngomu sa zwine dza dzulela u ita nga tshifhinga tsha u tangiwa ha muḓi. Kha u tangiwa ha muḓi ha kale, mbondo dzo vha dzi tshi rwa fhasi dza sundelwa u wela nga ngomu. A zwo ngo ralo nga Jeriko.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Naizvozvo vanhu vakadanidzira vaprista pavakaridza hwamanda; zvino zvakaitika kuti vanhu pavakanzwa kurira kwehwamanda, vakadanidzira nokudanidzira kukuru, rusvingo rukawira pasi zvachose, zvokuti vanhu vakapinda muguta, mumwe nomumwe akananga mberi kwake, vakarikunda guta. Joshua 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Vanochera matongo akawanawo zvirongo zvine zvokudya, zvichiratidza kuti apo masvingo akawira pasi pakanga pasiri kukombwa kwenguva refu kunonetesa. Izvi zvakare zvakapindura mubvunzo waive pakati peboka revanochera matongo wokuti sei nhoroondo yeBhaibheri yokudonha kweJeriko ichiti vakakwira “vachipinda” muJeriko nepamusoro pechikomo kana kuti nzira yokukwira, iyo zvino vava kuziva kuti yakanga yaitika apo masvingo akawira kunze.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Chipingamupinyi chokutanga chakazivisa kupinda muNyika yeChipikirwa chaiva Jeriko, guta raiva nesimba nepfuma. Jeriko i1863, uye Jeriko inyaya yechiporofita cheBhaibheri, kwete semufananidzo chete wenguva yemutemo weSvondo, asiwo maererano nokuwa nokumuka kwaro. Jeriko yakavawo nokutukwa kwayo kwechiporofita kwakataurwa pamusoro paro. Joshua akataura kutukwa pamusoro pomunhu aizovakazve Jeriko, uye nokuita saizvozvo akaratidza kuti munhu aizovakazve Jeriko aizorasikirwa navanakomana vake vokupedzisira nowokutanga pakuvakazve guta iroro rakatukwa. Mumwe mwanakomana aifanira kurasika pakuiswa kwenheyo, uye mumwe pakusimudzwa kwesuwo. Chiporofita ichocho chakazadzikiswa, uye zvinyorwa zvekuzadzikiswa kwacho zvakanyorwa muBhaibheri, zvichiita kuti Jeriko ive chiratidzo cheBhaibheri chakasimbiswa.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Mukati mekuparadzwa kwaro kwenhoroondo, uye mukutukwa kwaro kwechiporofita, kwakateverwa nokuzadzikiswa kwenhoroondo kwechiporofita ichocho, tinowana zvapupu zvitatu zvichitaura pamusoro peJeriko muna 1863. Uchapupu uho hwose hutatu hunofanira kushandiswa kuna 1863. Zvapupu izvozvo zvitatu zvinomira pamwe chete sezvinongoitawo vaMozisi vatatu vanomira nenzira yechiporofita pakuguma kwenguva dzavo dzemakore makumi mana dzakasiyana-siyana. Imwe yenguva idzodzo dzemakore makumi mana yakanyatsowirirana zvakajeka nenhoroondo yeMillerite, zvichisimbisa kuti mifananidzo yose mitatu yaMozisi pakuguma kwenguva imwe neimwe yemakore makumi mana inowirirana nenhoroondo ya1863—nhoroondo yemutumwa wechitatu.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Emboni mbiri dzechapupu zvitatu izvozvo zvemakore makumi mana aMozisi dzinoperera paKadheshi; mhedziso yechitatu yemakore makumi mana yaiva Rwizi rweJorodhani, uye mhedziso yechipiri yaiva Gungwa Dzvuku. Mhedziso yemakore makumi mana okutanga yaiva kutiza kwaMozisi muIjipiti. Zvose zvitatu izvi zviri kutsanangura kutiza kubva muIjipiti mukuzadziswa kwechiprofita chaAbhurahama chemakore mazana mana namakumi matatu euranda muIjipiti.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Mosese a makore ake makumi mana matatu, ayo magumo awo (dombo repakona) anomiririra mufananidzo werusununguko kubva muIjipiti, kwaiva kuzadziswa kwechiprofita chaAbrahama chokutapwa muusungwa hweIjipiti nokusunungurwa kubuda mauri. Saasvika semununuri akaprofitwa wechipikirwa chesungano yaAbrahama, Mosese pachake akatanga nokununurwa kubva mumvura, sezvinoreva zita rake. Pashure paizvozvo Mosese akatungamirira vanhu vaMwari kupfuura nomumvura dzeGungwa Dzvuku uye pashure paizvozvo kusvika kumahombekombe erusununguko, anomiririrwa noRwizi Jorodhani. Alfa youpenyu hwaMosese kwaiva kuponeswa kubva mumvura yeNairi, uye omega kwaiva ruponeso runomiririrwa nemvura yoRwizi Jorodhani. Alfa youpenyu hwaMosese inoratidzwa nechiitiko chinotsanangurwa nezita rake uye navabereki vake; sezvo vaiva vabereki vaitya Mwari, vaiziva kuti mwana akanga atongerwa rufu, sezvaakazoitwawo makore makumi mana akatevera pashure pokuuraya muIjipiti. Sevabereki vaitya Mwari vaiziva kuti mwanakomana wavo aifanira kuponeswa pamutongo werufu, vakamugadzirira areka, iyo yakayambuka ichibva munyika yavaHebheru ichienda munyika yavaIjipiti, sezvakangoitawo Mosese paakabva, pakupera kwamakore makumi mana, munyika yavaIjipiti achienda kunyika yavaHebheru.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Musa alidabwereza simulizi la Nuhu katika wokovu wake kutoka majini. Kutajwa kwa kwanza kabisa kwa Musa kuwa “mkombozi” wa unabii wa agano la Ibrahimu wa miaka mia nne na thelathini kulikuwa ni marudio ya historia ile ambayo ndani yake Mungu aliingia katika agano na wanadamu, na hivyo kuuleta pamoja unabii wa agano la Ibrahimu kuhusu watu wateule na ahadi ya agano kwa wanadamu wote. Hili linatambulisha ubatizo katika kuhamishwa kwa mtoto Musa kwa binti ya Farao, kwa maana kifo kilitambuliwa kwa kazi ya wazazi, kuzikwa kunawakilishwa na safina juu ya maji, na ufufuo ni binti ya Farao.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Upenyu hwaMozisi hunotanga nokufananidzirwa kwerubhabhatidzo rweareka yaNowa. Izvi zvino zvinoreva kuti kubva pakutanga nhamba “8” yakabatanidzwa naMozisi, nokuti mudzi weukama hwake hwesungano wakatanga nenhamba “8” kubva musungano yaNowa, uye basa rake rakanga riri rokumisikidza tsika yokudzingiswa pazuva re“chisere.” Akazoyedzwa, uye akakundikana pachitsika ichocho chaicho. Upenyu hwaMozisi hunotanga norubhabhatidzo, uye makore makumi mana gare gare panova norufu (rwomuEgipita) runoratidza nguva apo Mozisi womuEgipita anofa, uye anova zvakasimba mwanakomana waAbrahama. Kutanga nokuguma kwamakore makumi mana okutanga aMozisi zvinomiririrwa norubhabhatidzo. Rokutanga rakaratidza shanduko kubva kuva muHebheru kuenda kuva muEgipita, uye rokupedzisira kubva kuva muEgipita kuenda kuva muHebheru. Makore makumi mana mushure maizvozvo, Mozisi anotungamirira vanhu vaMwari kupfuura nomurubhabhatidzo rweGungwa Dzvuku, achienda kurubhabhatidzo rweJorodhani, kwaasina kumbosvika.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Vanhu vaMwari, vachitungamirirwa naJoshua, vakapinda muNyika Yakapikirwa pasina Mosesi, nokuti iye akafa nguva pfupi rwizi rweJorodhani, rwekubhabhatidza, rusati rwasvikwa. Mosesi akati, uye Petro akadzokorora kuti Ishe Mwari wako vachamutsa muporofita akafanana naMosesi. Muporofita akafananidzirwa naMosesi aiva Kristu, uye Akatanga basa Rake pachaipo apo Mosesi akagumira. Akatanga basa Rake pakubhabhatidzwa Kwake, uye kubhabhatidzwa ikoko ndiko kwaiva nzvimbo chaiyo iyo Joshua akabhabhatidza Israeri yekare pavakayambuka Jorodhani vachipinda muNyika Yakapikirwa. Vhangeri dzinotizivisa kuti Johane aibhabhatidza paBhethabhara, inova nzvimbo yokuyambuka, uye zvinoreva kuyambutswa nechikepe.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Lwandle OluBomvu luyisifanekiselo sokuvukela kweGibhithe, luqinisa ukuthi ubufakazi besiprofetho bukaMose kulolu hlu buyiqiniso. Kusukela emfuleni iNayile kuya oLwandle Olubomvu (ngezinye izikhathi olubizwa ngokuthi umfula), kuqhubeke kuze kufike eJordani. UMose, okusho ukuthi “osindiswe emanzini,” uqala futhi uphethe ubufakazi bakhe emanzini okukhululwa, futhi ngalinye lalawo manzi liveza izinhlobo ezimbili zabakhulekeli.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Zaka makumi mana dzokutanga dzaMozisi dzinomiririra shoko romutumwa wokutanga, uye makumi mana echipiri ndiwo omutumwa wechipiri, rechitatu richiva romutumwa wechitatu. Vatumwa vatatu ava vane hunhu hwavo hwakasiyana hwechiporofita, hwokuti mashoko ose ari matatu anomiririrwa mushoko rokutanga. Takaratidza pachena chiitiko ichi kwamakore mazhinji maererano nezvitsauko zvitatu zvokutanga zvebhuku raDanieri.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Mubhuku raDanieri chitsauko chokutanga, Danieri akatya Mwari akaramba kudya zvokudya zveBhabhironi, uye Mwari akamukudza mumuedzo wechipiri wezvokudya nowezvinoonekwa wakatevera, izvo zvakatungamirira kukutongwa nomuedzo wechitatu wakaitwa naNebhukadhinezari pachake. Danieri chitsauko chokutanga ndiye ngirozi yokutanga yaZvakazarurwa gumi nechina inozivisa kuti, “Tyai Mwari,” “mupai mbiri,” sezvakaita Danieri mumuedzo wechipiri wezvokudya nowezvinoonekwa, nokuti “awa yokutongwa” kwaNebhukadhinezari yasvika.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Makore makumi mana okutanga oupenyu hwaMozisi akatanga nokuda kwokuti vabereki vake vaitya Mwari. Mwanasikana waFarao paakaona chingoro mumvura, Mozisi akanga apfuura muedzo wechipiri, unova muedzo wokuona. Ipapo mwanasikana waFarao akatonga kuti akanga asingafaniri kufa. Kutonga kwakauyawo pakuguma kwamakore makumi mana okutanga; paakauraya muEgipita uya, akamanikidzwa kutiza Egipita.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Katika kipindi cha pili cha miaka arobaini, malaika wa pili wa Ufunuo kumi na nne, akitangaza kuanguka kwa Babeli, alifananishwa kwa kuanguka kwa Misri. Katika kuanguka huko, mwishoni mwa miaka arobaini kulikuwapo udhihirisho mkuu sana wa uweza wa Mungu, kama ulivyokuwapo mwishoni mwa ujumbe wa malaika wa pili wakati wa Kilio cha Usiku wa Manane cha mwaka 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Mu myaka mirongo ine ya gatatu hatangirana no gutangazwa kw’urubanza rw’urupfu ku iteraniro hafi ya ryose, kandi hagasozwa n’urubanza rw’urupfu ku muyobozi w’iryo teraniro.

Sister White identifies that our work is to combine the three angels’ messages.

USisi White ukhombisa ukuthi umsebenzi wethu uwukuhlanganisa imiyalezo yezingelosi ezintathu.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Ishe ari kuda kuranga nyika nokuda kwezvakaipa zvayo. Ari kuda kuranga masangano echitendero nokuda kwokuramba kwawo chiedza nechokwadi zvavakapihwa. Shoko guru, rinobatanidza mashoko engirozi yokutanga, yechipiri, neyechitatu, rinofanira kupiwa kunyika. Iri ndiro rinofanira kuva mutoro webasa redu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Makore makumi mana okutanga aMozisi anomiririra mutumwa wokutanga waZvakazarurwa gumi neina, uye nguva yake yechipiri yemakore makumi mana ndiyo mutumwa wechipiri, uye nguva yechitatu yemakore makumi mana ndiyo mutumwa wechitatu. “Shoko redu guru” nderokubatanidza “shoko romutumwa wokutanga, wechipiri, newechitatu,” izvo zvinoisa mifananidzo yose mitatu yaMozisi muna 1863, uye naizvozvo vaMozisi vatatu paSunday law.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

Kubva muna 1844 kusvika muna 1863 kunosanganisira zvapupu zviviri zvenguva mbiri dzose dzemakore makumi mana zvakatungamirira kuKadheshi. Kufemerwa kunoratidza kuti chechitatu hachigoni kuvapo chisina chokutanga nechechipiri; naizvozvo, makore makumi mana okutanga eupenyu hwaMozisi anofanirawo kumirira nguva ya1844 kusvika 1863. Mozisi ari kuuraya muIjipita muna 1863, pamwe chete naMozisi achirova Dombo netsvimbo yake yesimba, uyewo apo Mozisi anokumbira kuona kubwinya kwaMwari munhoroondo yokupanduka kwemhuru yendarama. Kune vaMozisi vatatu pa1863 napamutemo weSvondo, uye vose vane makore makumi mana.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Zakale zitatu za Mose zili ndi chipulumutso mwa madzi m’chilichonse; Mose m’bwatomo akugwirizana ndi Mose kudzera mu Nyanja Yofiira, zomwe zikugwirizananso ndi Mose kawiri pa Mtsinje wa Yorodano: Nile, Nyanja Yofiira, ndi kawiri pa Yorodano. Madzi a chipulumutso akuimiridwa m’chilichonse mwa zakale zitatuzo, pakuti zonsezi zikugwirizana ndi nthawi imene madzi a chipulumutso akutsanuliridwa m’nyengo ya mvula ya m’masiku otsiriza.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Kumagumo kw’engeri esatu ey’emyaka amakumi ana, Musa yakuba Olwazi n’omuggo gwe. Kumagumo kw’engeri ey’okubiri ey’emyaka amakumi ana, omuggo gwe gwayawula Ennyanja Emmyufu. Kumagumo kw’engeri esooka ey’emyaka amakumi ana, yagaana omuggo ogw’obuyinza obw’e Misiri, n’alonda okubonyaabonyezebwa wamu n’abantu be.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Kumagumo kwenguva yokutanga, muEgipita kwakafa munhu mumwe; uye kumagumo kwenguva yechipiri kwakafa mauto, matangwe, nehutungamiri hweEgipita. Kumagumo kwenguva yechitatu, rudzi rwaIsraeri, Aroni, naMozisi vakanga vafa vose. Idzi inhoroondo nhatu dzakafambirana, idzo “mutsara pamusoro pemutsara” imwe neimwe inomiririra 1844 kusvika 1863—nhoroondo yengirozi yechitatu, iyozve inomiririra 9/11 kusvika kumutemo weSvondo, nenguva yePentekosti apo mvura dzerusununguko dzinodururwa.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Moses ari pa kumukira kwose ku Kadesh, ndipo kumukira kwa ku Kadesh konseku ndi miyala yomaliza ya nthawi zawo zoyenerana. Zonsezi zikuimira 1863, yomwe ilinso mwala womaliza wa nthawi ya mngelo wachitatu, kuyambira ndi alpha mu 1844 kufika ku mwala womaliza wa 1863. Poganizira kuwala kodabwitsa kwa mwala umene umayamba monga maziko ndipo umatha monga mwala womaliza, zimazindikirika kuti mwala womaliza nthawi zonse umakhala wokulirapo mwaulosi. Madontho ochepa pachiyambi cha nyengo ya Pentekoste, otsogolera ku kuthiridwa kwathunthu pa mwala womaliza pa tsiku la Pentekoste, akuwonetsa chowonadi ichi.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

Pa 9/11, kupoperwa kwakatanga, uye kunoguma pakudururwa kuzere panguva yomutemo weSvondo. Chokwadi ichi chinoratidza chivi chaMozisi paKadheshi yechipiri neyeomega sechivi chikuru kupfuura kupanduka kwakaitika pakupanduka kwekutanga kweKadheshi, kwealpha. Kupanduka kwealpha kwakabudisa rufu rwerudzi rwose, uye kupanduka kweomega kwakabudisa rufu rwomunhu mumwe chete (Mozisi), asi chivi chomunhu mumwe ichocho chakanga chakakura kupfuura chivi chemarudzi ose pamwe chete. Munhu anotadza ndiye anofa, uye pachiyero ichocho hapana mutsauko pakati pezvivi zvaMozisi kana zvomumwe muIsraeri upi zvake, asi muchiporofita kurova kwaMozisi Kristu kechipiri kwakanga kwakakura zvikuru, nokuti ndicho chakanga chiri dombo repamusoro renguva iyoyo yamakore makumi mana.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Kupandukira kwa Mose pa Kadeshi wa pili wa omega kulikuwa dhambi kubwa zaidi kuliko kupandukira kwa wana wa Israeli kwa kuukataa ujumbe wa Yoshua na Kalebu. Mose, kwa namna ya kinabii, anasimama katika mwaka 1863, ambapo anakufa nyikani kwa sababu ya kupandukira kwake. Mose pia anasimama katika mwaka 1863, ambapo watu wa agano la kwanza wanakufa nyikani kwa sababu ya kupandukira kwao, lakini Mose hakuwa mshiriki wa kupandukira huko. Mwaka 1863 unalingana na sheria ya Jumapili, kama ilivyo pia kupandukira kwa Haruni kwa ndama wa dhahabu. Katika historia hiyo, inayolingana na Kadeshi, mwaka 1863, na sheria ya Jumapili, Mose anaomba kuuona utukufu wa Mungu.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Kadheš predstavljajo leto 1863 in Mojzes je pri obeh Kadheših; zato na podlagi dveh svetopisemskih prič, ki sta obe temeljna vogalna kamna, ugotavljamo, da tudi tretje štiridesetletno obdobje, ki se ne konča pri Kadhešu, predstavlja leto 1863. Tam »Mojzes, ki ni posvečen,« na novo križa Kristusa, ker zavrača Skalo. Leta 1863 in ob dajanju Postave na Sinaju pa »Mojzes, ki je posvečen,« išče Božji značaj. Leta 1863 Mojzes predstavlja modro in tudi nespametno devico.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “Mufarisayo na mtoza ushuru wanawakilisha makundi mawili makuu ambayo ndani yake hugawanywa wale wanaokuja kumwabudu Mungu. Wawakilishi wao wawili wa kwanza wanapatikana katika watoto wawili wa kwanza waliozaliwa ulimwenguni.” Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

Kadesh සහ 1863 දී, මෝසෙස් යනු “දෙවියන්වහන්සේට නමස්කාර කරන අය” “බෙදී යන මහත් පන්තීන් දෙක” නියෝජනය කරයි. පේත්‍රස් මෙන්ම, මෝසෙස් ද එක් ලක්ෂ හතළිස් හතර දහසට අයත් අයගේ උදාහරණයකි.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Kune rimwe nerimwe remapoka anomiririrwa nomuFarisi nomuteresi mune chidzidzo chiri munhoroondo yomupostori Petro. Pakutanga kwouudzidzi hwake Petro aizvifunga kuti akasimba. SaFarisi, mukuzviona kwake, akanga ‘asina kufanana navamwe vanhu.’ Kristu paakanga ava pedyo nokutengeswa Kwake, akayambira vadzidzi Vake achiti, ‘Imi mose muchagumburwa nokuda kwaNdiri usiku huno,’ Petro akataura nechivimbo achiti, ‘Kunyange vose vakagumburwa, ini handingadaro.’ Marko 14:27, 29. Petro akanga asingazivi ngozi yake amene. Kuzvivimba kwakamutsa kurasika kwake. Akafunga kuti aigona kumira pakuyedzwa; asi mumaawa mashomanana chete muedzo wakasvika, uye nokutuka nokupika akaramba Ishe wake.” Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Pa mutemo weSabata, unova 1863, Petro anomiririra mapoka maviri. Avo vanogamuchira chiratidzo chechikara kana avo vanogamuchira chisimbiso chaMwari. Jesu paakashandura zita raSimoni kuti Petro, zvakafananidzira vane zviuru zana nemakumi mana nezvina. Kunzwisisa ikoko kunofananidzirwawo nokuwanza zita raPetro tichishandisa nhamba dzinobva panzvimbo dzemavara muarufabheti yeChirungu. Kana tikashandisa nzira iyoyo imwe chete pa1863, tinowana 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Zviviri zvezviratidzo zvitatu zvaMosesi zvinoenderana na 1863, zvinotsigira kuti nguva yechitatu inofanirawo kuenderanawo. Mitsetse miviri yeKadeshi inoratidza nyaya yemhandara dzakachenjera nedzisina kuchenjera, uye nguva yechitatu inoratidza kuedza kushandisa simba revanhu kuti riitwe basa raMwari. Kuvimba nesimba revanhu sezvakaita Mosesi paakabata neMuEgipita kunomiririra kuvimba nechiremera chevanhu pamusoro pechiremera chakagadzwa.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Sister White vanoti ukama hwevarume vavo “kuvanhu vaMwari hwakanga hwakafanana, mune zvimwe zviga, nehwakanga huri hwaMozisi kuna Israeri.” Muna 1863, Mozisi akanga achimiririrwa naJames White. Muna 1863, James White ari kuuraya muEgipita, achirova Kristu kechipiri uye achinyengeterera vapanduki vakaramba shoko re“zororo” rakaiswa pachena naJoshua naKalebhi. Mozisi ari mhandara isina njere paakarova Dombo kechipiri, uye ariwo mhandara ine njere sezvaaireverera vapanduki vaIsraeri.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Tichagumisa chinyorwa chino nendima iri muna Numeri gumi neina umo Mosesi ari pa1863, paanopiwa kuona kubwinya kwaMwari munhoroondo inofambirana inomiririrwa nokumukira kwemhuru yendarama.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Mundima umu Ishe vanobvunza vachiti, “kusvikira rinhi” vachafanira kubata navapanduki vaIsraeri, uyo uriwo mubvunzo mumwe chete wakabvunzwa naIsaya kuna Ishe muchitsauko chechitanhatu. Cherechedzai kuti bhuku raNumeri rinoisa nhoroondo iyi munguva iyo nyika inovhenekerwa nokubwinya kwaMwari, sezvakaratidzwawo nengirozi mundima yechitatu yaIsaya 6. 9/11 raiva dombo repakona renheyo yenhoroondo ya1844 kusvika 1863, uye mutemo weSvondo ndiro dombo repamusoro. Mamiriro ari muna Numeri haasi chinhu chiduku kunze kwokuva mufananidzo werwiyo kana mufananidzo womunda wemizambiringa, sezvo Israeri yekare yaipfuurwa apo Ishe vakapinda musungano naJoshua.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Ipapo uluntu lonke laphakamisa ilizwi lalo, lwakhala; abantu balila ngobo busuku. Bonke abantwana bakwaSirayeli bakhonona ngoMosi nangoAron; ibandla lonke lathi kubo, Akwaba safela ezweni laseGibithe! nokuba akwaba safela kuleli hlane! Pho kungani iNkosi isilethe kuleli zwe, ukuba siwe ngenkemba, ukuze omkethu nabantwana bethu babe yimpango? Bekungeke kube ngcono yini kithi ukuba sibuyele eGibithe na? Base besho omunye komunye bathi, Asimiseni induna, sibuyele eGibithe.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Ipapo Mose na Aroni vakawira sobu ena matadra e matadra ni soqosoqo taucoko ni nodra ivavakoso na luvei Isireli. A Josua talega na luve i Nuni, kei Kelepi na luve i Jifune, erau a tiko vei ira era a vakadinata na vanua, erau sa dresulaka na nodrau isulu; ka rau sa vosa vua na i soqosoqo taucoko ni luvei Isireli, ka kaya,

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Deśaya, yā vāya sōyā balannata giya, atiśayin hondama deśayaki. Yadi Svāmī-vahansē apa kerehi prasannava sitinā se nam, un-vahansē apa me deśayata gena gos eya apata dena sēk; kiri hā peni galā yana deśayaki. Ehet Svāmīn-vahansēṭa viruddhava kērīma nokaranu; e deśaye janayā gena biyavīma da nokaranu. Mandā, ovun apata āhāraya menya; ovunge ārakṣāva ovungen gæla giyēya, Svāmī-vahansē apa samaga sitinā sēk; ovun gena biyavannēpa.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Asi ungano wose wakaraira kuti varohwe namabwe. Ipapo kubwinya kwaJehovha kwakaonekwa mutende rokusanganira pamberi pavana vaIsraeri vose. Jehovha akati kuna Mozisi, “Vanhu ava vachanditsamwisa kusvikira rinhi? uye vachanonoka kusvikira rinhi kunditenda, kunyange zvazvo ndakavaratidza zviratidzo zvose pakati pavo?”

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Ndzi ta va ba hi ntungu, ndzi va tekela ndzhaka, kutani ndzi ta ku endla tiko lerikulu ni leri nga ni matimba ku tlula vona.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Mosi akati kuna Jehovha, “Ipapo vaEgipita vachazvinzwa, nokuti nemasimba enyu makabudisa vanhu ava kubva pakati pavo; uye vachazvitaurira vagari venyika ino; nokuti vakanzwa kuti imi, Jehovha, muri pakati pavanhu ava, kuti imi, Jehovha, munoonekwa chiso nechiso, uye kuti gore renyu rinomira pamusoro pavo, uye kuti munovatungamirira pamberi pavo masikati neshongwe yegore, uye usiku neshongwe yomoto. Zvino kana mukaparadza vanhu ava vose somunhu mumwe chete, ipapo ndudzi dzakanzwa mukurumbira wenyu dzichataura dzichiti, ‘Nokuti Jehovha akanga asingagoni kupinza vanhu ava munyika yaakanga avapikira nemhiko, naizvozvo akavauraya murenje.’”

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Uye zvino ndinokumbira kwamuri kuti simba raIshe wangu rikudzwe, sezvamakataura, muchiti, Jehovha anononoka kutsamwa, ane ngoni huru, anoregerera zvakaipa nokudarika, asi haatongoregi ane mhosva achinzi haana mhosva, achirova vana nokuda kwezvakaipa zvamadzibaba kusvikira kuchizvarwa chechitatu nechechina. Naizvozvo, ndinokumbira kwamuri, regererai zvakaipa zvavanhu ava maererano noukuru hwengoni dzenyu, sezvamakaregerera vanhu ava kubva paIjipiti kusvikira zvino.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> ឯព្រះអម្ចាស់មានព្រះបន្ទូលថា «យើងបានអត់ទោសតាមពាក្យរបស់អ្នកហើយ; ប៉ុន្តែដូចជាយើងរស់ពិតប្រាកដ នោះផែនដីទាំងមូលនឹងពេញទៅដោយសិរីល្អរបស់ព្រះអម្ចាស់»។

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Ngokuba bonke abo bantu babonileyo uzuko lwam, nemimangaliso yam endayenzayo eYiputa nasentlango, bandivavanyayo ngoku kalishumi, abangawuphulaphulanga ilizwi lam; inene abayi kulibona ilizwe endalifungela ooyise babo, kananjalo akukho namnye kubo abandicaphukisayo oya kulibona; kodwa umkhonzi wam uKalebhi, ngenxa yokuba wayenomnye umoya kuye, wandilandela ngokupheleleyo, yena ndiya kumngenisa ezweni awangena kulo; nenzala yakhe iya kulidla ilifa. (Ke ama-Amaleki namaKanan ayemi esihlanjeni.) Ngomso jika niye entlango ngendlela yoLwandle oluBomvu.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> Zvino Jehovha akataura naMozisi naAroni, achiti, Ndichatsungirira ungano iyi yakaipa inondigunun’unira kusvikira riniko? Ndanzwa kugunun’una kwavana vaIsraeri, kwavanondigunun’unira nako. Uti kwavari, Sezvandinorarama ini, ndizvo zvinotaura Jehovha, sezvamakataura munzeve dzangu, ndizvo zvandichakuitirai: zvitunha zvenyu zvichawira murenje iri; navose vakaverengwa pakati penyu, maererano nokuwanda kwenyu kose, kubva pamakore makumi maviri zvichikwira, vakandigunun’unira, zvirokwazvo hamungapindi munyika yandakapika kuti ndichakugarisai mairi, kunze kwaKarebhi mwanakomana waJefune, naJoshua mwanakomana waNuni. Asi vana venyu vaduku, vamakati vachava chihwitsi, ndivo vandichapinza, uye ivo vachaziva nyika yamakazvidza. Asi kana muri imi, zvitunha zvenyu zvichawira murenje iri. Vana venyu vachadzungaira murenje kwemakore makumi mana, vachatakura upombwe hwenyu, kusvikira zvitunha zvenyu zvaparara murenje. Maererano nokuwanda kwamazuva amakatsvakurudza nyika, iwo mazuva makumi mana, zuva rimwe nerimwe richiverengerwa segore rimwe, muchatakura zvakaipa zvenyu kwemakore makumi mana, uye muchaziva kuputswa kwechipikirwa changu.

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> ਹੇ ਪ੍ਰਭੂ ਦਾ ਇਹ ਬਚਨ ਹੈ: ਮੈਂ ਨਿਸਚਿਤ ਹੀ ਇਸ ਸਾਰੀ ਦੁਸ਼ਟ ਭੀੜ ਨਾਲ, ਜੋ ਮੇਰੇ ਵਿਰੁੱਧ ਇਕੱਠੀ ਹੋਈ ਹੈ, ਇਹੀ ਕਰਾਂਗਾ; ਇਸ ਜੰਗਲ ਵਿੱਚ ਉਹ ਨਾਸ ਹੋ ਜਾਣਗੇ, ਅਤੇ ਉੱਥੇ ਹੀ ਮਰ ਜਾਣਗੇ। ਅਤੇ ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਨੂੰ ਮੂਸਾ ਨੇ ਦੇਸ਼ ਦੀ ਟਹਿਣੀ ਕਰਨ ਲਈ ਭੇਜਿਆ ਸੀ, ਜਿਹੜੇ ਮੁੜ ਆਏ ਅਤੇ ਦੇਸ਼ ਦੇ ਵਿਰੁੱਧ ਬਦਨਾਮੀ ਦੀ ਗੱਲ ਫੈਲਾ ਕੇ ਸਾਰੀ ਮੰਡਲੀ ਨੂੰ ਉਸ ਦੇ ਵਿਰੁੱਧ ਕੁੜਕੁੜਾਉਣ ਲਈ ਉਕਸਾਇਆ, ਹਾਂ, ਉਹੀ ਮਨੁੱਖ ਜਿਨ੍ਹਾਂ ਨੇ ਦੇਸ਼ ਦੇ ਵਿਰੁੱਧ ਬੁਰੀ ਖ਼ਬਰ ਫੈਲਾਈ ਸੀ, ਪ੍ਰਭੂ ਦੇ ਅੱਗੇ ਮਹਾਂਮਾਰੀ ਨਾਲ ਮਰ ਗਏ।

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Asi Joshuwa, mwana wa Nuni, na Kalebu, mwana wa Yefune, waliosalia miongoni mwa wale watu waliokwenda kuipeleleza nchi, waliendelea kuishi. Hesabu 14:1–38.

We will continue these thoughts in the next article.

Titaenderera mberi nepfungwa idzi munyaya inotevera.

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