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# Future for America and July 18, 2020 - Number One

සුකාලය ඇමරිකාව සඳහා සහ 2020 ජූලි 18 - අංක එක

Cavemen of Covenant: Moses & Elijah at the End of the World

Varume vomuSungano: Mosesi na Erija paKuguma kweNyika

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Mose na Eliya ni alama za kinabii ambazo kila moja, kwa kuzingatia muktadha, yaweza kueleweka kama alama ya pekee; wala si hivyo tu, bali yaweza pia kueleweka kama alama inayowajumuisha manabii hao wote wawili. Kwa ushuhuda wa wawili jambo huthibitishwa, na katika Ufunuo kumi na moja Mose na Eliya wanawakilisha mashahidi wawili wa Agano la Kale na Agano Jipya. Katika Mlima wa Kubadilika Sura, ukiwakilisha Kuja kwa Kristo mara ya Pili, alama hiyo ya pande mbili inawakilisha pamoja watu mia moja arobaini na nne elfu (Eliya) na wafiadini (Mose) wa mgogoro wa sheria ya Jumapili. Kwa pamoja kama alama, katika pango la Horebu, wanawakilisha watu wa Mungu katika mwisho wa dunia ambao “husikia,” “husoma” na “hushika” ujumbe ulio Ufunuo wa tabia ya Mungu, ambao una nguvu ya kumbadilisha Mlaodikia awe Mfiladelfia. Hivi karibuni, (karibu sana) kutafika wakati ambapo haitakuwa tena yawezekana kwa Waadventista wapumbavu wa Kilaodikia kujipatia “mafuta” yanayohitajika ili kuitikia kwa usahihi kilio hiki, “Tazama, Bwana-arusi anakuja.”

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Zvino Mozisi akati kuna Jehovha, Tarirai, imi munoti kwandiri, Kwidzai vanhu ava; asi hamuna kundizivisa wamuchatuma kuti ave neni. Asi makati, Ndinokuziva nezita, uyezve wawana nyasha pamberi pangu. Naizvozvo zvino, ndinokumbira, kana ndawana nyasha pamberi penyu, ndiratidzei zvino nzira yenyu, kuti ndikuzivei, kuti ndiwane nyasha pamberi penyu; uye fungai kuti rudzi urwu ndivo vanhu venyu. Iye akati, Kuvapo kwangu kuchaenda newe, uye ndichakupa zororo. Iye akati kwaari, Kana kuvapo kwenyu kusingaendi neni, musatikwidza kubva pano. Nokuti zvichazikanwa sei pano kuti ini navanhu venyu tawana nyasha pamberi penyu? Hazvisi here pakuti munoenda nesu? Nokudaro tichaparadzaniswa, ini navanhu venyu, navanhu vose vari pamusoro penyika yose. Jehovha akati kuna Mozisi, Chinhu ichocho chawataura ndichachiitawo; nokuti wawana nyasha pamberi pangu, uye ndinokuziva nezita. Iye akati, Ndinokukumbirisai, ndiratidzei kubwinya kwenyu. Iye akati, Ndichapfuudza kunaka kwangu kwose pamberi pako, uye ndichaparidza zita raJehovha pamberi pako; uye ndichava nenyasha kuna wandinoda kuva nenyasha kwaari, uye ndicharatidza tsitsi kuna wandinoda kuratidza tsitsi kwaari. Iye akati, Haugoni kuona chiso changu; nokuti hakuna munhu angandiona akaramba ari mupenyu. Zvino Jehovha akati, Tarira, pane nzvimbo pedyo neni, uye uchamira padombo; zvino zvichaitika, kubwinya kwangu panguva yandinenge ndichipfuura, kuti ndichakuisa mugomba redombo, uye ndichakufukidza noruoko rwangu kusvikira ndapfuura; ipapo ndichabvisa ruoko rwangu, uye uchaona mativi angu okumusana; asi chiso changu hachizoonekwi. Jehovha akati kuna Mozisi, Zvicherere mahwendefa maviri amabwe akafanana neokutanga; uye ndichanyora pamahwendefa aya mashoko akanga ari pamahwendefa okutanga, awakapwanya. Uye uve wakagadzirira mangwanani, ugokwira mangwanani kugomo reSinai, uzviratidze kwandiri ikoko pamusoro pegomo. Uye ngakurege kuva nomunhu anokwira newe; uye ngakurege kuva nomunhu anoonekwa pagomo rose; kunyange makwai kana mombe ngazvirege kufura pamberi pegomo iro. Naizvozvo akachera mahwendefa maviri amabwe akafanana neokutanga; Mozisi akamuka mangwanani-ngwanani, akakwira kugomo reSinai, sezvakanga zvarairwa naJehovha, akabata muruoko rwake mahwendefa maviri amabwe. Jehovha akaburuka mugore, akamira naye ipapo, akaparidza zita raJehovha. Jehovha akapfuura pamberi pake, akaparidza achiti, Jehovha, Jehovha Mwari, ane tsitsi nenyasha, anononoka kutsamwa, uye azere nokunaka nechokwadi, anochengetera zviuru tsitsi, anoregerera zvakaipa nokudarika nomuchivi, asi asingamboregi ane mhosva asingarangwi; achishanyira zvakaipa zvamadzibaba pavana, napavana vavana, kusvikira kurudzi rwechitatu nerwechina. Mozisi akakurumidza kukotamisa musoro wake kusvikira pasi, akanamata. Iye akati, Kana zvino ndawana nyasha pamberi penyu, Ishe, ndinokumbira, Ishe wangu ngaaende pakati pedu; nokuti vanhu ava vane mitsipa mikukutu; uye tiregererei zvakaipa zvedu nechivi chedu, mugotitora kuti tive nhaka yenyu. Iye akati, Tarirai, ndinoita sungano; pamberi pavanhu venyu vose ndichaita zvinoshamisa, zvisati zvamboitwa panyika yose, kana murudzi rupi zvarwo; uye vanhu vose vari pakati pavo pamuri vachaona basa raJehovha; nokuti chinhu chinotyisa chandichaita nemi. Ekisodho 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Mosi anomiririra vanhu vaMwari panguva yokupedzisira yenyika. Ndivo vaya vari mu“mazuva okupedzisira” okutongwa kwokuferefeta vanokumbira Mwari kuti avaratidze “nzira” yake, “kuti” vagone “kumuziva” Mwari; uye mukupindura vanogamuchira mhinduro inobva kuna Mwari inosanganisira chivimbiso chokuti “kuvapo” kwake “kuchaenda navo,” uye kuti Mwari achapa vanhu ivavo “zororo.”

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Zvanzi naJehovha, achiti, Mirai panzira, muone, mubvunze nzira dzekare, muti, Ndeipi nzira yakanaka? Mufambe mairi, uye muchawana zororo remweya yenyu. Asi ivo vakati, Hatingafambi mairi. Zvakare ndakaisa varindi pamusoro penyu, ndichiti, Teererai kurira kwehwamanda. Asi ivo vakati, Hatingateereri. Jeremiah 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Yeremiya anozivisa boka rinoramba “kuona” ne“kunzwa,” uye naizvozvo harigamuchiri “zororo” rakapikirwa avo vanotsvaka “nzira yakanaka” uye “vanofamba mairi.” Zororo iroro rinotsanangurwa sa“kuzorodzwa” naIsaya.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ndi ani waachadzidzisa zivo? Ndipo ndani waachamvumbamutsa kuti amvetse dzidziso? Ndiwo amene asiya mkaka, ndi amene achotsedwa pa mabere. Pakuti lamulo liyenera kukhala pa lamulo, lamulo pa lamulo; mzere pa mzere, mzere pa mzere; apa pang’ono, apo pang’ono: Pakuti adzalankhula kwa anthu awa ndi milomo yachibwibwi ndi lilime lina. Kwa amene anati, Ichi ndi mpumulo umene mungapumulitsire wotopa; ndipo ichi ndi chitsitsimutso: komabe sanafune kumva. Koma mawu a Yehova anali kwa iwo lamulo pa lamulo, lamulo pa lamulo; mzere pa mzere, mzere pa mzere; apa pang’ono, apo pang’ono; kuti apite, nagwe cham’mbuyo, nathyoke, ndi kukodwa, ndi kugwidwa. Yesaya 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“እረፍቱ” እና “ማደስ” በመጨረሻው የማስጠንቀቂያ መልእክት ሲታወጅ የሚፈስሰውን የኋለኛው ዝናብ ይወክላሉ።

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Mi gitawe ameso yangu kuja mu kipindi ambacho ujumbe wa malaika wa tatu ulikuwa unafungwa. Uweza wa Mungu ulikuwa umetulia juu ya watu Wake; walikuwa wameikamilisha kazi yao na walikuwa wameandaliwa kwa ajili ya saa ya majaribu iliyokuwa mbele yao. Walikuwa wameupokea mvua ya vuli, yaani, uburudisho utokao mbele za Bwana, na ushuhuda ulio hai ulikuwa umehuishwa upya. Onyo kuu la mwisho lilikuwa limesikika kila mahali, nalo lilikuwa limewachochea na kuwaghadhibisha wakaaji wa dunia ambao hawakutaka kuupokea ujumbe huo.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Chipikirwa che“zororo” kana che“kuzorodzwa” icho chiri “mvura yokupedzisira,” chinosanganisirawo chipikirwa chakapiwa kuna Mozisi mubako chokuti “kuvapo” kwaMwari kwaizoenda navanhu vake.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘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.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> “Basa iri richafanana neri rezuva rePentekosti. Sezvo ‘mvura yokutanga’ yakapiwa, mukudururwa kwaMweya Mutsvene pakuvambwa kweevhangeri, kuti mbeu inokosha imere, saizvozvowo ‘mvura yokupedzisira’ ichapiwa pakupera kwazvo, kuti goho risvike pakukohwewa. ‘Ipapo tichaziva, kana tikashingaira kuziva Jehovha; kubuda kwake kwakagadzirirwa samambakwedza; uye achauya kwatiri semvura, semvura yokupedzisira neyokutanga panyika.’ (Hosea 6:3.) ‘Naizvozvo farai, imi vana veZioni, mufare muna Jehovha Mwari wenyu; nokuti iye akakupai mvura yokutanga zvine mwero, uye achaita kuti mvura iburukire kwamuri, mvura yokutanga nemvura yokupedzisira.’ (Joere 2:23.) ‘Pamazuva okupedzisira, ndizvo zvinotaura Mwari, ndichadurura zvoMweya wangu pamusoro penyama yose.’ ‘Uye zvichaitika kuti ani naani achadana kuzita raShe achaponeswa.’ (Mabasa 2:17, 21.) Basa guru reevhangeri harifaniri kuvharwa nokuratidzwa kushoma kwesimba raMwari kupfuura kwakaratidza kuvambwa kwaro. Zviporofita zvakazadzikiswa mukudururwa kwemvura yokutanga pakuvambwa kweevhangeri, zvichazadzikiswazve mumvura yokupedzisira pakupera kwazvo. Idzi ndidzo ‘nguva dzokuzorodzwa’ dzakatarirwa mberi nomuapostora Petro paakati, ‘Naizvozvo tendeukai, mushandurwe, kuti zvivi zvenyu zvidzimwe [mukutongwa kwekuongorora], kana nguva dzokuzorodzwa dzichisvika dzichibva pamberi paShe; uye iye achatuma Jesu.’ (Mabasa 3:19–20.)”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Varandasika vaMwari, vane zviso zvavo zvakavhenekerwa uye zvichipenya nokuzvitsaurira kutsvene, vachakurumidza kubva panzvimbo kuenda pane imwe kuti vazivise shoko rinobva Kudenga. Nezviuru zvamazwi, pasi rose, yambiro ichapiwa. Zvishamiso zvichaitwa, vanorwara vachaporeswa, uye zviratidzo nezvinoshamisa zvichatevera vatendi. Sataniwo anoshanda nezvishamiso zvinonyengera, achitosvitsa moto pasi kubva kudenga pamberi pavanhu. (Zvakazarurwa 13:13.) Saizvozvo vagari venyika vachamanikidzwa kutora divi ravo.” The Great Controversy, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Kudururwa kwaMweya Mutsvene mumazuva okupedzisira kwakafananidzirwa nokudururwa kwaMweya Mutsvene pakutanga kwekuparidzwa kweevhangeri. “Shoko raJehovha kwavari” avo vasingadi kunzwa zvinotaurwa noMweya kumakereke, raiva musimboti wechiporofita wokuwedzera mutsetse mumwe wenhoroondo yechiporofita pamusoro pomumwe mutsetse wenhoroondo yechiporofita kuitira kuratidza kuguma kwenyika. Hachisi chimwe chinhu chiduku, asi ndiwo musimboti wokuti kuguma kwechinhu kunoratidzirwa nokutanga kwechinhu. Mutemo uyu wechiporofita unorambwa navanhu mapenzi veLaodhikia veSeventh-day Adventist. Kana wagamuchirwa, Mwari anogona “kudzidzisa zivo,” iyo Dhanieri anoratidza kuti inowedzerwa panguva yokuguma, uye iyo zivo imwe cheteyo iyo Hosea anoti vanhu vaMwari vanoparadzwa nokuda kwokuiramba. Boka riri muna Isaya naJeremia rinoramba kunzwa kana kuona, rinoramba “kuzorodzwa,” uko kuri “zororo” rinovimbiswa naMwari kuti acharipa vanhu vake ve“zuva rokupedzisira” kuitira kuti vagokwanisa kufamba vakachengeteka mukati medambudziko riri pakuguma kwamazuva.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

“zina la Yehova” (unhu) iro Mwari akaparidzira Mozisi raiva rokuti “Jehovha Mwari,” “ane tsitsi nenyasha, anononoka kutsamwa, uye akazara nokunaka nechokwadi.” Unhu hwake itsitsi nechokwadi. Chokwadi chinomiririra unhu hwake chinogara chakabatana netsitsi dzake, nokuti hakuna munhu anganzwisisa chokwadi chake, kunze kwokunge Mwari atanga kushandisa tsitsi dzake kwaari, nokuti vose vakatadza, vakasvika pakushaiwa kubwinya (unhu) hwaMwari. Chokwadi chokuti Jesu Kristu ndiye Arufa naOmega chinozikanwa uye chinochengetwa navaya vakaregererwa naMwari kusarurama kwavo nechivi chavo. Kuregererwa ikoko kunoitika muzviitiko zvokupedzisira zvokutongwa kwokuongorora. Avo vaanoitira tsitsi dzake, nokudaro achiregerera zvivi zvavo, anovatora kuti vave nhaka yake uye anopinda musungano navo.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Mu mazuŵa ghaumaliro gha mbiri ya charu ichi, phangano la Chiuta na ŵanthu ŵake awo ŵakusunga malango ghake likwenera kuŵikaso pamoza.” Review and Herald, February 26, 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Vaporofita vose, kusanganisira Mozisi, vari kuratidza mazuva okupedzisira okutongwa kunoongorora, apo Mwari anovandudza sungano Yake naavo vanozivikanwa sevane zviuru zana namakumi mana nezvina. Uye kana sungano iyo yasimbiswa, Mwari “achaita zvinoshamisa, zvisina kutomboitwa panyika yose, kana murudzi rupi norupi; uye vanhu vose vari pakati pako vachaona basa raJehovha; nokuti chinhu chinotyisa chandichaita newe.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Chiitiko chaMosesi mubako paGomo reHorebhu, iro rinozikanwawo seGomo reSinai, chakaiswa mukati mehurongwa hwekurwa kwaMosesi nevanhu vaMwari. Kurwa kwake kwaiva kwekuzadzisa basa raakanga apiwa naMwari. Mosesi akanga ari mukurwisana pamusoro peshoko raMwari kunyika. Nguva pfupi Ishe vasati varatidza kubwinya kwavo kuna Mosesi, tinoona Mosesi achishandisa kufunga kwenheyo pamberi paIshe, achiti kana Ishe vakaparadza vapanduki vakanga vachingobva kutamba vakakomberedza mhuru yendarama yaAroni, kuparadzwa kwevapanduki kwaizoparadza shoko rairatidza simba raMwari.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Na Jehofa akati kuna Mozisi, Ndakaona vanhu ava, uye tarira, vanhu vane mitsipa yakaoma: naizvozvo zvino ndirege, kuti kutsamwa kwangu kubatidzwe kwazvo pamusoro pavo, uye kuti ndivapedze: uye ndichakuita rudzi rukuru. Asi Mozisi akakumbira Jehovha Mwari wake, akati, Ishe, kutsamwa kwenyu ko kunobatidzwei pamusoro pavanhu venyu, vamakabudisa munyika yeIjipiti nesimba guru, uye noruoko rune simba? VaIjipiti vangataurireiko, vachiti, Akavabudisira zvakaipa, kuti avauraye pamakomo, nokuvaparadza pachiso chenyika? Dzokai pakutsamwa kwenyu kukuru, murege zvakaipa izvi zvamunoda kuitira vanhu venyu. Rangarirai Abrahama, Isaka, naIsraeri, varanda venyu, vamakapikira nemi pachenyu, mukati kwavari, Ndichawanza mbeu yenyu senyeredzi dzokudenga, uye nyika iyi yose yandakataura pamusoro payo ndichaipa kumbeu yenyu, uye vachagara nhaka yayo nokusingaperi. NaJehovha akazvidemba pamusoro pezvakaipa zvaakanga afunga kuitira vanhu vake. Eksodho 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Zvakaitika kuna Moses mubako zvinosanganisira shoko iro Moses akagadzwa kuti aripe kunyika. Uchapupu hwaJehovha achipfuura pamberi paMoses uye achizivisa hunhu Hwake hunoiswa mukati mechimiro cheshoko remukati pamusoro pevanhu vaMwari vanomupandukira (veLaodhikia), uye chimiro chezvakaitika kuna Erija mubako chakaiswa mukati mekurwira kwake naJezebheri, kana kubatana katatu kweUnited States, hwePapa, neUnited Nations. Chimwe chinomirira shoko remukati rechechi, chimwewo shoko rekunze renyika, asi zvapupu zviviri, Moses naErija, zviri mubako rimwe chetero reHorebhi, uye vose vari vaviri vanomiririrwa mubako pakuguma kwenyika.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Zvino Ahabhu akaudza Jezebheri zvose zvakanga zvaitwa naEria, uye kuti akanga auraya vaprofita vose nomunondo. Ipapo Jezebheri akatuma nhume kuna Eria, achiti, Vamwari ngavaite saizvozvo kwandiri, uye vapfuurirezve, kana ndisingaiti upenyu hwako huve soupenyu hwomumwe wavo nenguva ino mangwana. Zvino wakati aona izvozvo, akasimuka, akaenda kuti aponese upenyu hwake, akasvika paBheerishebha, riri raJudha, akasiya muranda wake ipapo. Asi iye amene akaenda rwendo rwezuva rimwe murenje, akasvika akagara pasi pomuti wejunjipa; akakumbirira kuti afe, akati, Zvakwana; zvino, imi Jehovha, bvisai upenyu hwangu; nokuti handina kunaka kupfuura madzibaba angu. Zvino paakanga avete achirara pasi pomuti wejunjipa, tarira, mutumwa akamubata, akati kwaari, Simuka udye. Akatarira, zvino tarira, paiva nechingwa chakanga chabikwa pamusoro pemazimbe, nechirongo chemvura pamusoro pake. Akadya akanwa, akavatazve pasi. Mutumwa waJehovha akauyazve rwechipiri, akamubata, akati, Simuka udye; nokuti rwendo rwakakurisa kwauri. Akasimuka, akadya akanwa, akaenda nesimba rezvokudya izvozvo mazuva makumi mana nousiku makumi mana kusvikira paHorebhi, gomo raMwari. Akasvikako kubako, akavata imomo; zvino tarira, shoko raJehovha rakauya kwaari, rikati kwaari, Uri kuiteiko pano, Eria? Iye akati, Ndakashingairira kwazvo Jehovha, Mwari wehondo; nokuti vana vaIsraeri vakasiya sungano yenyu, vakaparadza maaritari enyu, vakauraya vaprofita venyu nomunondo; ini, ini ndoga ndasara; uye vanotsvaka upenyu hwangu kuti vahubvise. Iye akati, Buda, umire pagomo pamberi paJehovha. Zvino tarira, Jehovha akapfuura, mhepo huru ine simba ikabvarura makomo, ikapwanya matombo pamberi paJehovha; asi Jehovha akanga asimo mumhepo; pashure pemhepo pakava nokudengenyeka kwenyika; asi Jehovha akanga asimo mukudengenyeka kwenyika; uye pashure pokudengenyeka kwenyika pakava nomoto; asi Jehovha akanga asimo mumoto; uye pashure pomoto inzwi rakadzikama, duku. Zvino Eria paakarinzwa, akafukidza chiso chake nenguvo yake, akabuda, akamira pamusuo webako. Zvino tarira, inzwi rakauya kwaari, rikati, Uri kuiteiko pano, Eria? Iye akati, Ndakashingairira kwazvo Jehovha, Mwari wehondo; nokuti vana vaIsraeri vakasiya sungano yenyu, vakaparadza maaritari enyu, vakauraya vaprofita venyu nomunondo; ini, ini ndoga ndasara; uye vanotsvaka upenyu hwangu kuti vahubvise. Jehovha akati kwaari, Enda, udzokere nenzira yako kurenje reDhamasiko; uye kana wasvikako, uzodza Hazaeri ave mambo weSiria; naJehu mwanakomana waNimushi unofanira kumuzodza ave mambo pamusoro paIsraeri; naErisha mwanakomana waShafati, weAbheri-mehora, unofanira kumuzodza ave muprofita panzvimbo yako. Zvino zvichaitika kuti uyo anopukunyuka munondo waHazaeri, Jehu achamuuraya; uye uyo anopukunyuka munondo waJehu, Erisha achamuuraya. Asi ndakazvisiyira vanhu vane zviuru zvinomwe muna Israeri, mabvi ose asina kupfugamira Bhaari, nemiromo yose isina kumutsvoda. 1 Madzimambo 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Chiitiko chaEriya mubako chinomirira kuora mwoyo kwemuporofita pamusoro peshoko, pamwe chete nemhedzisiro yaaifunga kuti shoko rake nebasa rake zvaikonzera. Mozisi akanga achidzivirira shoko rakanga rataurwa naMwari, asi Eriya akanga arega pamusoro peshoko. Ndiro shoko rimwe chetero, kunze kwekuti rimwe rine chekuita nezvemukati mechechi uye rimwe rine chekuita nezvekunze kwechechi. Asi muchiporofita, pamwe chete zviri zviviri zvinoratidza shoko rine mativi maviri reZvakazarurwa 18. Chandinofanira kusimbisa pamusoro pezvokwadi zvose zvakabatana nebako ndechekuti mumazuva okupedzisira kuora mwoyo kunoratidzwa mune chero zvazvo zviviri izvi kunenge kuri pamusoro peshoko uye nemhedzisiro yaro.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Mosi na Eliya vari vaviri vanomirira avo “vanonzwa” uye “vanoona” “inzwi,” iro riri “shoko raJehovha.” “Shoko” iro rinomirira chimiro chake chetsitsi nechokwadi. Muimbi weMapisaremawo anokumbira kuratidzwa tsitsi dzaMwari, idzo dziri chimiro chake. Kuti aone “tsitsi” dzake, muimbi weMapisarema anovimbisa “kunzwa” zvinorehwa noMweya kumakereke.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Kumutungamiri wavaimbi. Pisarema ravanakomana vaKora. Jehovha, makaitira nyika yenyu nyasha; makadzosazve [makachinjanisa] kutapwa kwaJakobho. Makanganwira kusarurama kwavanhu venyu, makafukidza zvivi zvavo zvose. Selah. Makabvisa kutsamwa kwenyu kwose; makadzoka kubva pakupisa kwehasha dzenyu. Tidzoserei, imi Mwari woruponeso rwedu, mugumise kutsamwa kwenyu pamusoro pedu. Muchatitsamwira nokusingaperi here? Mucharamba muchienderedza hasha dzenyu kuzvizvarwa zvose here? Hamungatimutsezve here, kuti vanhu venyu vafare mamuri? Tiratidzei ngoni dzenyu, imi Jehovha, mutipe ruponeso rwenyu. Ndichanzwa zvichataurwa naMwari Jehovha; nokuti achataura rugare kuvanhu vake nokuvatsvene vake; asi ngavarege kudzokerazve kuupenzi. Zvirokwazvo ruponeso rwake ruri pedyo navanomutya, kuti kubwinya kugare munyika yedu. Ngoni nechokwadi zvasangana pamwe chete; kururama norugare zvatsvodzana. Chokwadi chichamera chichibva panyika; uye kururama kuchatarira pasi kuchibva kudenga. Zvirokwazvo, Jehovha achapa izvo zvakanaka; uye nyika yedu ichabereka zvibereko zvayo. Kururama kuchamutungamirira pamberi pake; uye kuchatiisa munzira yamakwara ake. Pisarema 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Ona kuti “runyararo netsitsi,” (uye “chokwadi” ishoko reChiHebheru rokuti ‘emet’ ratanga tichireva) izvo zvinobereka kururama norugare, “zvatsvodana.” Zvakabatana. Muimbi weMapisarema anoisa rwiyo rwake mumazuva okupedzisira okutonga kwokuongorora apo Mwari “wakanganwira zvakaipa zve” “vanhu” vake. Chikumbiro ndechokuti Ishe “vamutsidzire” vanhu vake.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> “Kumutsa na mageuzi lazima vitokee, chini ya huduma ya Roho Mtakatifu. Kumutsa na mageuzi ni mambo mawili tofauti. Kumutsa humaanisha kufanywa upya kwa maisha ya kiroho, kuhuishwa kwa nguvu za akili na moyo, ufufuo kutoka katika kifo cha kiroho. Mageuzi humaanisha kupangwa upya, badiliko la mawazo na nadharia, tabia na matendo. Mageuzi hayatazaa matunda mema ya haki isipokuwa yaunganishwe na kumutsa kwa Roho. Kumutsa na mageuzi vinapaswa kutimiza kazi yao waliyoagizwa, na katika kuitimiza kazi hii lazima viungane.” Selected Messages, kitabu cha 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“ਕਿਰਪਾ ਕਰਕੇ ਜੀਊਂਦਾ ਕਰ” ਵਾਲੀ ਬੇਨਤੀ, ਜੋ ਭਜਨਕਾਰ ਕਰਦਾ ਹੈ, ਉਸ ਮਨੁੱਖ ਦੀ ਬੇਨਤੀ ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ ਜੋ ਜਾਣਦਾ ਹੈ ਕਿ ਉਹ ਮੁਰਦਾ ਹੈ। ਭਜਨਕਾਰ ਜਿਸ ਜੀਵਨ-ਦਾਨ ਲਈ ਬੇਨਤੀ ਕਰਦਾ ਹੈ, ਉਹ ਲਾਓਦੀਕੀਆਈ ਲਈ ਮੰਗਣਾ ਬਹੁਤ ਹੀ ਔਖੀ ਬੇਨਤੀ ਹੈ, ਕਿਉਂਕਿ ਲਾਓਦੀਕੀਆਈ ਨੂੰ ਇਹ ਗਿਆਨ ਨਹੀਂ ਹੁੰਦਾ ਕਿ ਉਹ ਆਤਮਕ ਰੂਪ ਵਿੱਚ ਮੁਰਦਾ ਹੈ; ਪਰ ਜੇ ਉਹ ਐਸਾ ਨਾ ਹੁੰਦਾ, ਤਾਂ ਉਸ ਨੂੰ ਜੀਊਂਦਾ ਕੀਤੇ ਜਾਣ ਦੀ ਲੋੜ ਨਾ ਹੁੰਦੀ। ਇਹ ਜੀਵਨ-ਦਾਨ ਇਸ ਗੱਲ ਨਾਲ ਪ੍ਰਾਪਤ ਹੁੰਦਾ ਹੈ ਕਿ ਅਸੀਂ “ਸੁਣੀਏ ਕਿ ਪਰਮੇਸ਼ੁਰ ਯਹੋਵਾਹ ਕੀ ਆਖੇਗਾ,” ਅਤੇ ਉਸ ਜੀਵਨ-ਦਾਨ ਨੂੰ ਪੱਕਾ ਕਰਨ ਤੋਂ ਪਹਿਲਾਂ ਕੋਈ ਹੋਰ ਕੰਮ ਨਹੀਂ ਆਉਣਾ ਚਾਹੀਦਾ, ਜੋ ਤਦ ਮਿਲਦਾ ਹੈ ਜਦੋਂ ਪਵਿੱਤਰ ਆਤਮਾ ਸਾਡੇ ਅੰਦਰ ਵੱਸਦਾ ਹੈ।

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Kumutsidzirwa kwehumwari hwechokwadi pakati pedu ndicho chikuru uye chinonyanya kukurumidza pane zvose zvatinoda. Kutsvaka izvi kunofanira kuva basa redu rokutanga.” Selected Messages, book 1, 121.

Speaking of the book of Revelation Sister White states the following.

Wanneer Suster White oor die boek Openbaring spreek, verklaar sy die volgende.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Kana isu sevanhu tanzwisisa zvinorehwa nebhuku iri kwatiri, kuchaonekwa pakati pedu rumutsiriro rukuru.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Izraz »poživitev« pomeni povrnitev v življenje. Tisti, ki so izbrani, da bodo med sto štiriinštirideset tisoč, morajo najprej prepoznati, da so mrtvi in da potrebujejo poživitev. Dejstvo, da je sto štiriinštirideset tisoč mrtvih, je pomembna sestavina sporočila, ki se odpečati tik pred koncem preizkusnega časa. O tej resnici imamo povedati še veliko več. To, kar jih oživi, je »usmiljenje«, ki jim ga Bog izkazuje, ko jih »oživi« in jim podeli svojo pravičnost. To, kar jih oživi, je resnica, da je Jezus Alfa in Omega, in to razumevanje v njih poraja »mir«, ki presega vsak razum. Obljuba je, da bo »resnica« »pognala iz zemlje«. Sporočilo, predstavljeno kot »resnica«, ki je Alfa in Omega, izvira iz Združenih držav Amerike, kajti poganja »iz zemlje«. Sporočilo na začetku je prišlo iz Združenih držav Amerike in sporočilo na koncu poganja iz istega kraja.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Ndzi ri karhi hi twisisa leswaku “vavanuna va le mhakweni” va Xikwembu i xifaniso, hi ta tlhela hi kambisisa vaprofeta van’wana lava a va ri emhakweni hi ndlela ya xifaniso. Yesu u tivise Yohane Mubabatisi tanihi Eliya, naswona Yohane a a ri ekhotsweni hi nkarhi lowu a a fanele ku tiva leswaku xana Yesu a a ri Mesiya loyi a taka. A a fanele ku tiva vumunhu bya ntiyiso bya Yesu. A a fanele ku tiva leswaku xana rungula leri a a ri twarise ni rungula leri Yesu a yeke emahlweni a ri twarisa a ku ri rungula ra ntiyiso. U rhumele vadyondzisiwa va yena leswaku va ya vutisa Yesu xivutiso lexi, kambe Yesu, a hundza eka xivutiso xa vona, kutani a ya emahlweni a va komba ku vangama ka Yena.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> “Saizvozvo zuva rakaramba richifamba, vadzidzi vaJohani vachiona nokunzwa zvose. Pakupedzisira Jesu akavadana kwaAri, akavarayira kuti vaende vandoudza Johani zvavainge vaona, achiwedzera, ‘Akaropafadzwa iye, ani naani asingazowani chinhu chinomugumbusa muna Ini.’ Ruka 7:23, R. V. Uchapupu hwohuMwari hwaKe hwakaonekwa mukukodzera kwahwo kuzadzisa zvaidiwa navanhu vari mukutambudzika. Kubwinya kwaKe kwakaratidzwa mukuzvideredza kwaAkaita kusvika pachimiro chedu chakaderera.”

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> “Vadzidzi vakatakura shoko, uye zvakanga zvakakwana. Johane akarangarira chiporofita chine chokuita naMesia, chinoti, ‘Ishe akandizodza kuti ndiparidzire vanyoro mashoko akanaka; akandituma kuti ndisunge maronda evane mwoyo yakaputsika, kuti ndizivise kusunungurwa kuvasungwa, nokuzarurwa kwejeri kuna vakasungwa; kuti ndizivise gore raIshe rinogamuchirika.’ Isaya 61:1, 2. Mabasa aKristu haana kungozivisa chete kuti ndiye Mesia, asi akaratidzawo nzira yaizomiswa nayo ushe hwake. Johane akazarurirwa chokwadi chimwe chetecho chakanga chauya kuna Eria murenje, apo ‘mhepo huru ine simba yakatsemura makomo, ikapwanya matombo pamberi paJehovha; asi Jehovha akanga asiri mumhepo; shure kwemhepo pakava nokudengenyeka kwenyika; asi Jehovha akanga asiri mukudengenyeka kwenyika: shure kwokudengenyeka kwenyika pakava nomoto; asi Jehovha akanga asiri mumoto;’ uye shure kwomoto, Mwari akataura kumuporofita ne‘inzwi duku rakanyarara.’ 1 Madzimambo 19:11, 12. Saizvozvowo Jesu aifanira kuita basa rake, kwete nokurira kwezvombo kana nokupidigurwa kwezvigaro zvoushe noumambo, asi nokutaura kumwoyo yavanhu noupenyu hwetsitsi nokuzvibaira.” Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Simba raMwari rinotakurwa kubudikidza neShoko ravo. Rinounzwa ku“mwoyo yavanhu.” Iri ndiro raiva chidzidzo che“inzwi duku rakanyarara.” Asi shoko raEriya ndiro shoko rekunze rinoratidza masimba ari kunze kwevanhu vaMwari. Kristu akanga achiudza Eriya kuti mumazuva okupedzisira Shoko rake ndimo mune simba, asi “kurwisana kwezvombo nokupidigurwa kwezvigaro zvoushe noumambo,” zvinomiririrwa nemhepo inoparadza, kudengenyeka kwenyika, nomoto, zvinomiririra masimba matatu ekunze anomiririrwa mubhuku raZvakazarurwa ayo vanhu vaMwari vachasangana nawo. “Mhepo” inoparadza chiratidzo cheIslamu muporofita yeBhaibheri. “Kudengenyeka kwenyika” kupanduka nokusateerera kwemhirizhonga kweChimurenga cheFrance. “Moto” ndiko kuparadzwa kwakauyiswa pamusoro peSodhoma neGomora. Eriya akanga atiza simba repapa kuti asvike kubako, saka Ishe vakamuratidza kuti, pasinei namasimba ose akaipa anoumba dambudziko pakuguma kwenyika, inzwi duku rakanyarara ndimo munowanikwa simba raMwari.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Moses, Elijah uye Johane Mubhabhatidzi vose vanopupura kuti vakaona chimiro chaMwari vari mubako. “Bako” ndicho chiratidzo chega chichapiwa kuchizvarwa chakaipa nechifeve. Jesu akataura pamusoro pe“chizvarwa chifeve nechakaipa,” icho chiri chizvarwa che“mazuva okupedzisira” okutongwa kwokuferefeta. Chiratidzo chechizvarwa ichocho chaiva muprofita Jona, uyo akapedza mazuva matatu ari mubako—mudumbu rehove huru.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Zvino vanhu vazhinji pavakanga vaungana kwazvo, akatanga kuti, Zera iri rakaipa; rinotsvaka chiratidzo; uye haringapiwi chiratidzo, asi chiratidzo chaJona muporofita. Nokuti sezvakanga zvakaita Jona kuva chiratidzo kuvaNinevhe, saizvozvowo Mwanakomana woMunhu achava kune zera iri. Ruka 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Yona akanga ari mudumbu rehove huru kwemazuva matatu nousiku hutatu, saizvozvowo Jesu akanga ari muguva kwemazuva matatu. Yona akanga ari chiratidzo, uye Jesuwo akadaro. Vanomiririra chiratidzo chokumuka kuvakafa, icho, chokwadi, chinotevera rufu.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Zvino vamwe vevanyori navamwe vevaFarisi vakapindura, vachiti, Mudzidzisi, tinoda kuona chiratidzo chinobva kwamuri. Asi iye akapindura akati kwavari, Rudzi rwakaipa uye rweupombwe runotsvaka chiratidzo; uye harungapiwi chimwe chiratidzo, asi chiratidzo chomuporofita Jona; nokuti sezvakaita Jona mazuva matatu nousiku hutatu mudumbu rehove huru, saizvozvowo Mwanakomana womunhu achava mazuva matatu nousiku hutatu mumwoyo wenyika. Varume veNinevhe vachamuka pakutongwa pamwe chete norudzi urwu, uye vacharupa mhosva; nokuti vakatendeuka pakaparidzwa naJona; uye tarirai, mukuru kuna Jona ari pano. Mateo 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Kana tikanzwisisa musimboti wokudzokororwa kwenhoroondo, pamwe chete nechokwadi chokuti nhoroondo yose tsvene inoratidza kuguma kwenyika, ipapo rufu rwaJona nerwaKristu, kuvigwa kwavo nokumuka kuvakafa, ndizvo “chiratidzo” uyewo shoko ravanhu vaMwari zvino. Jona paakabudiswa mudumbu rehove huru, akaparidza shoko, sezvakangoitawo kuti shoko rokumuka kwaKristu ribve rangoparidzwa pakarepo ngirozi payakabvisa dombo pamuromo webako maiva naKristu. Avo vanomiririrwa naMosesi, Eria, Jona naKristu havasi kungofananidzira chete vanhu vaMwari ve“mazuva okupedzisira,” asiwo shoko rakapiwa nomumwe nomumwe wavo.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Chiratidzo chaJona chinosanganisira chiitiko chebako umo hunhu hwaKristu huzere netsitsi hunoratidzwa. Tsitsi dzimwe chetedzo idzo Jesu akaratidza kuna Eria, akadziongororawo kuna Jona paakanga achitiza basa rake rokuparidza shoko. Pane zvakawanda zvikuru zvinogona kutaurwa pamusoro paJona, asi zvino pane dzimwe nyaya dzinofanira kutariswawo.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

පර්වතගුහාව, අනෙකුත් කරුණු අතර, මරණය හා නැවත නැඟිටීම නියෝජනය කරයි. අන්තිම දවස්වල දෙවියන්වහන්සේගේ ගිවිසුම් ජනතාව, බහු සාක්ෂි මත, මියගොස් පසුව නැවත නැඟිටුවනු ලැබූවන් ලෙස හඳුනාගෙන ඇත. ඇත්ත වශයෙන්ම, දෙවියන්වහන්සේගේ රාජ්‍යය දැකීමට ක්‍රිස්තියානියෙකු නැවත උපදිනු අත්‍යවශ්‍යය; මෙය පැරණි ශාරීරික මනුෂ්‍යයාගේ මරණය නියෝජනය කරයි. එහෙත්, අනාවැකිමය වශයෙන්, එය ඊට වඩා වැඩි අර්ථයක් දරයි. එය තම ගමනේම නවතා දමනු ලැබූ පණිවිඩයක් ගැන කථා කරයි. එලියා පණිවිඩය ප්‍රකාශ කිරීම නවතා දැමීය; යෝනා පණිවිඩය ප්‍රකාශ කිරීමෙන් පලා ගියේය. යොහන් සිරගෙට දමා පසුව මරණයට පත් කරනු ලැබීය. යේසුස් ක්‍රිස්තුස්වහන්සේ කුරුසියේ ඇණ ගසනු ලැබූ සේක.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Naizvozvo, chiratidzo chaJona hachisi choga pamusoro porufu nokumuka kuvakafa, asi pamusoro porufu nokumuka kuvakafa kweshoko; uye mashoko ose anomiririrwa nenzira yomufananidzo muShoko raMwari anomirira shoko rokuyambira rokupedzisira rakapiwa Jesu naBaba, iro raakazopa kuna Gabhurieri, iye akazoripa kumuprofita, uyo akazorinyora akaritumira kumachechi. Mwari akanga akagadzirira kupedzisa shoko uye kutangazve muchiitiko chebako chaMozisi. Eriya akapedza basa rake somutumwa akatizira kubako. Jona akatizira kuTashishi. Johani Mubhabhatidzi akaurawa, saizvozvowo Jesu. Uchapupu uhwu hwose hunofanira kuuyiswa kubhuku raZvakazarurwa uye huenzaniswe pamwe chete. Danieri naZvakazarurwa mabhuku maviri, asi “uchapupu hwaJesu” hunoratidza kuti iwowo ibhuku rimwe. Ane hunhu humwe chete neBhaibheri. Mabhuku maviri anoita bhuku rimwe uye vanyori vaviri vanomirira zvapupu zviviri.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Daniyeli, akanga ari musungwa weBhabhironi uyezve weMedhia nePezhia, akafa nenzira yokufananidzira paakakandwa mugomba reshumba. Jona akafa nenzira yokufananidzira paakamedzwa nehove huru. Johani Muporofita weZvakazarurwa akafa nenzira yokufananidzira paakakandwa mumafuta aibvira. William Miller akafa, asi ane chipikirwa chokuti vatumwa vakamirira paguva rake kumuka kwavakarurama. Ushumiri hweFuture for America hwakafa nenzira yokufananidzira musi wa18 Chikunguru, 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Yambiro yokupedzisira yenyevero inoiswa mukati memamiriro ekuporeswa kweronda runouraya rwesimba repapa. Kuporeswa kweronda iri inyaya yakanyatsotsanangurwa muzvitsauko gumi nezvitatu negumi nezvinomwe zveZvakazarurwa. Ronda runouraya parunoporeswa, upapa hwamutsidzirwa huchava umambo hwechisere hunomiririrwa muchitsauko gumi nezvinomwe cheZvakazarurwa. Hunozivikanwa sehwechisere, ndiko kuti, hunobva pane manomwe. Chisere chiratidzo cherumuko, nokuti kudzingiswa sechisimbiso cheukama hwesungano kwaifanira kuitwa pazuva rechisere mushure mokuberekwa kwemwana mukomana. Tsika iyoyo yakatsiviwa nerubhabhatidzo munguva yechiKristu, uye rubhabhatidzo runomirira rufu, kuvigwa, nokumuka kwaKristu. Kristu akamutswa pazuva rakatevera zuva rechinomwe. Naizvozvo, muchiporofita akamutswa pazuva rechisere. Mushure memakore ane chiuru ekuzorora, nyika yakaitwa itsva inomutswa mumireniyamu yechisere.

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