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

Buku la Yoweli na Kereke ya Seventh-day Adventist ya Laodikia - Nambala ya Khumi na Chitatu

Number Sixteen

අංක දහසය

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Ndinokumbira ruregerero pachine nguva nokuda kwamashoko mazhinji ndisati ndatanga nyaya huru. Ndinoshuva kuisa panzvimbo dzawo mimwe mitsetse yechiporofita, iri zvikamu zvinokosha zvemafungiro andinoda kushandisa patichazonyatsotarisa bhuku raJoeri. Ndakambotaura kare kuti shoko rechiHebheru rakashandurwa richinzi “gurwa” mubhuku raJoeri, rine midzi yarwo munzira yechibayiro yokusimbisa sungano mumazuva aAbhurahama.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Buvha, imi zvidhakwa, mucheme; murire, imi mose vanonwa waini, nokuda kwewaini itsva; nokuti yabviswa pamuromo penyu. Joere 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Iryo jambo ry’Igiheburayo risobanura “gucibwaho” ni H3772, kandi ni umuzi wa mbere usobanura ‘gukata (kuvaho, hasi, cyangwa mo ibice bibiri); ku bw’igisobanuro gikomokaho, kurimbura cyangwa kumara; by’umwihariko, kugirana isezerano (ni ukuvuga, gukora ubumwe cyangwa amasezerano y’ubwumvikane, mu ntangiriro bikozwe no gukata umubiri no kunyura hagati y’ibice).’

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Ndzi lemuka leswaku nhlamuselo ya Strong ya rito leri nge “cut off,” yi ri vitana “primitive root,” hi mianakanyo ya xigrama. Leswi swi vuriweke, ku tsemiwa loku fambisanaka ni ntwanano ni Abrahamu, ku kombisa leswaku ku vonakala ka ntwanano ku namarheleriwe eritweni, naswona ku vonakala koloko ku vekiwa erivaleni emintsweni ya kona ya matimu ya masungulo. “Cut” hi tlhelo ra matimu ya ntwanano; i xikombiso xa vuprofeta lexi sekeriweke emintsweni ya xona ya masungulo, naswona nakambe xi tlhela xi tivisiwa hi tlhelo ra xigrama tanihi primitive root.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Chirevo chiri mundima yechishanu hachisi kungoratidza chete kuti havana shoko remvura yekupedzisira, rinomiririrwa ne“waini itsva,” asiwo kuti ipapo ipapo vanorambwa sevanhu vaMwari vesungano, vanhu vesungano vanotevera “midzi yavo yekutanga” ichidzokera kuna Abhurahama.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Chizvarwa chakafira murenje mumakore anopfuura makumi mana, chakatevedza midzi yacho yokutanga ichisvika kuna Abrahama, zvinoreva baba vendudzi zhinji. Chizvarwa chakapinda muNyika yeChipikirwa pamwe naJoshua, chakatevedza midzi yacho yokutanga ichisvika kuna Abrahama. VaJudha vakaroverera Kristu pamuchinjikwa vakatevedza midzi yavo yokutanga ichisvika kuna Abrahama. VaPurotesitendi vakabuda muNguva dzeRima, uye avo vakaedzwa panguva iyoyo vakasiiwa vakapfuurwa sevavanhu vaMwari vesungano vakasarudzwa muna 1844, vakatevedza midzi yavo yokutanga ichisvika kuna Abrahama. Sangano reMillerite Philadelphian rakapinda muNzvimbo Tsvene-tsvene musi wa22 Gumiguru, 1844 rakatevedza midzi yaro yokutanga ichisvika kuna Abrahama. Sangano reMillerite Laodicean rakavakazve Jeriko muna 1863, rakatevedza midzi yaro yokutanga ichisvika kuna Abrahama. Chechi yeLaodicean Seventh-day Adventist iyo inorutswa kubva mumuromo maShe paunenge uchiuya munguva pfupi mutemo weSvondo yakatevedza midzi yayo yokutanga ichisvika kuna Abrahama. Zvose zvezvizvarwa izvozvo zvakazadzisa, kana kuti zvichazadzisa, mufananidzo womunda wemizambiringa.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Ao vakadhakwa ena ivola i Joeli era yadra ka kunea ni sa cati ira me nodra tamata na Kalou, ka ni sega vei ira na itukutuku ni uca ni gauna e muri. O koya gona, sa dina talega na kena veibasai. O ira era vakatakilai mai vei Joeli me ra vakaisulutaki ena “isala vakaturaga ni lagilagi,” era qai curu ki na veiyalayalati, era sa vakadinadinataki ka laveti cake me isoro. Na imatai sara ni veiyalayalati sa vakadeitaki ena kedrau maliwa na Kalou kei na dua na matatamata sa digitaki, a tekivu ena “tamusuki” vata ga oya sa matataka na isoro ni otioti ni tamata ni Kalou, ka tekivu ena lawa ni Sigatabu. Na tamusuki sai koya na veitawasei ni witi kei na lololo ca. Era sa cati na lololo ca ka kolotaki ki na bukawaqa, ka sa vau vata na witi me vaka na isoro ni imatai ni vua ni witi vaka-Pentekosti, ka qai laveti cake, “me vaka ena veiyabaki taumada.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Kuli na malo mana anayi amene kaŵirikaŵiri amasonyezedwa kuti akuimira pangano la Abrahamu. Mu Genesis 12 Abrahamu “anayitanidwa” ndipo anapatsidwa lonjezo lakuti adzapangidwa kukhala mtundu waukulu. Izi si mbali ya panganolo, koma ndi kuyitanidwa kwa lonjezo. Pa nthawiyo dzina lake linali Abramu, pakuti chimodzi mwa zizindikiro za ubale wa pangano ndicho kusintha kwa dzina. Dzina la Abramu limasinthidwa pa gawo lachitatu mwa magawo anayi a panganolo.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Nekuti Mwari paakaita chipikirwa kuna Abhurahama, sezvo kwakanga kusina mukuru kumupfuura waaigona kupika naye, akapika naiye amene, achiti: Zvirokwazvo, ndichakuropafadza zvikuru, uye ndichakuwanza zvikuru. Naizvozvo, shure kwokunge atsungirira nomwoyo murefu, akawana chipikirwa. Nokuti vanhu vanopika naiye mukuru kuvapfuura; uye mhiko yokusimbisa kwavari inogumisa kupokana kwose. Naizvozvo Mwari, achida zvikuru kuratidza kuvadyi venhaka vechipikirwa kusachinja kwezano rake, akarisimbisa nemhiko; kuti nezvinhu zviviri zvisingachinji, mazviri zvaisabvira kuti Mwari areve nhema, isu tive nenyaradzo yakasimba, isu takatizira kundopotera kuti tibatisise tariro yakaiswa pamberi pedu; tariro iyoyo yatinayo sechisungiso chomweya, chakachengeteka uye chakasimba, uye chinopinda mukati mechidzitiro; uko akatipinda akatitangira, iye Jesu, aitwa Muprista Mukuru nokusingaperi nomutoo waMerkisedheki. VaHebheru 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

កិច្ចហៅនោះគឺជាព្រះបន្ទូលសន្យារបស់ព្រះជាម្ចាស់ចំពោះអាប់រ៉ាម ហើយទ្រង់បានប្រទានសាក្សីទីពីរមួយតាមរយៈ «ពាក្យសម្បថ» ដែលបានបន្តតាមក្រោយ។ «ពាក្យសម្បថ» ដែលបានបន្តតាមក្រោយនោះមានបីផ្នែក។ បន្ទាប់ពីការហៅដោយព្រះបន្ទូលសន្យា ដែលជាជំហានទីមួយហើយ ជំហានទីពីរ ទីបី និងទីបួន គឺជាកិច្ចសញ្ញាបីផ្នែកពិតប្រាកដ ដែលព្រះជាម្ចាស់បានធ្វើជាមួយនឹងប្រជាជនដែលបានជ្រើសរើស។ នៅក្នុងលោកុប្បត្តិ ជំពូក 15 ព្រះជាម្ចាស់បាន «កាត់» (បង្កើតឡើងជាផ្លូវការ) កិច្ចសញ្ញានោះ តាមរយៈពិធីដ៏អស្ចារ្យមួយ ដែលក្នុងនោះមានតែព្រះជាម្ចាស់ប៉ុណ្ណោះដែលបានឆ្លងកាត់ចន្លោះសត្វដែលត្រូវបានបំបែកជាពីរ ដោយសន្យាដោយឥតលក្ខខណ្ឌថានឹងប្រទានដីធ្លីដល់ពូជពង្សរបស់អាប្រាហាំ។ ដែនដីនៃសេចក្ដីសន្យាត្រូវបានតំណាងថាជាដីមួយនៅចន្លោះទន្លេពីរ គឺទន្លេអេហ្ស៊ីប និងទន្លេអ៊ុយប្រាត។ ជំហានទីមួយនៃកិច្ចសញ្ញាបីផ្នែក មានការយោងដោយផ្ទាល់ទៅកាន់និមិត្តសញ្ញាព្យាករណ៍នៃទន្លេពីរ និងអ្វីៗទាំងអស់ដែលភ្ជាប់នឹងនិមិត្តសញ្ញានោះ។ នៅពេលការបំភ្លឺដោយព្រះវិញ្ញាណចង្អុលបង្ហាញទៅកាន់ទន្លេអ៊ុយឡាយ និងហ៊ីដេគែលថាជាព្រឹត្តិការណ៍ដែលកំពុងស្ថិតក្នុងដំណើរការនៃការសម្រេចបំពេញឥឡូវនេះ នោះទន្លេទាំងពីរនោះត្រូវបានតំណាងជាមុននៅក្នុងព្យាករណ៍របស់អាប់រ៉ាម។ បរិបទនោះស្ថិតនៅចន្លោះទន្លេទាំងពីររបស់អាប់រ៉ាម ដែលនៅពេលយកមករួមជាមួយនឹងទន្លេទាំងពីររបស់ដានីយ៉ែល វាក្លាយជាទន្លេបួន ពីព្រោះព្រះសូរសៀងរបស់ព្រះគ្រីស្ទ គឺជាព្រះសូរសៀងនៃទឹកជាច្រើន។

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> Na zuva ro iroro Jehovha akaita sungano naAbrama, achiti, Ndakapa nyika iyi kuvana vako, kubva parwizi rweEgipita kusvikira kurwizi rukuru, rwizi Yufuratesi: vaKeni, navaKenizi, navaKadhimoni, navaHiti, navaPerizi, navaRefaimi, navaAmori, navaKenani, navaGirgashi, navaJebhusi. Genesisi 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Fhè hwiì Abram kàn ka gùún ní gùún ài̱n, kùù nyèè nywa̱n kà hã kɛ̀hɛ̀ gù zìn nì kùù tɛ̀n ài̱n; àma̱ nì tɛ̀n kɛ̀hɛ̀ hã tì̱n hɛ̱n kùù hã kɔ̀m kɛ̀hɛ̀ tì̱n, hã kɛ̀hɛ̀ gù zìn pɛ́, mɛ̀hɛ̀ gù zìn pɛ́. Gùún yììrì nywa̱n nì fɔ̀rì hɛ̱n hììrì hã nywa̱n kùù ài̱n nywa̱n. Nywa̱n kùù ài̱n nì gà̱n nɛ̀hɛ̀ hã tì̱n nì hɛ̀hɛ̀ pì̱tì̱ nì pì̱tì̱ kà hɛ̀ Sunday nì fɔ̀rì lɛ̀hɛ̀, kùù gómnàtì nywa̱n kùù ài̱n nì hɛ̀hɛ̀ kùù nɛ̀hɛ̀ hã pì̱tì̱hì̱n kà mɛ̀hɛ̀ wúwú kà hɛ̀lɛ̀ kùù tɛ̀n kùù Revelation 17, wúwú kà nì hɛ̀hɛ̀ gù zìn hã kɛ̀hɛ̀ tɛ̀n ài̱n. Kà Abram, àlèèsìyà àti ìpínlɛ̀ àpáàtì kùù hì̱n hã nywa̱n kà hɛ̀ image of the beast hã nì hɛ̀hɛ̀ kùù kɔ̀lɔ̀ Egypt, àpáàtì kà hɛ̀ statecraft, àti kɔ̀lɔ̀ Babylon, àpáàtì kà hɛ̀ churchcraft.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Pemuva kwaletizintfo livi leNkhosi lefika ku-Abrama embonweni, litsi,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Musaitya, Abramu: ndini nhoo yako, nomubayiro wako mukuru kwazvo.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Abramu akati, Ishe Mwari, muchandipeiko, zvandiri kufamba ndisina mwana, uye mutariri weimba yangu uyu ndiEriyezeri weDhamasiko? Abramu akati, Tarirai, hamuna kundipa mbeu; uye, tarirai, umwe akaberekerwa mumba mangu ndiye mugari wenhaka yangu. Zvino, tarirai, shoko raJehovha rakasvika kwaari, richiti,

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> இவனே உமது சுதந்தரவான் ஆகமாட்டான்; உமது உடலிலிருந்து பிறக்கிறவனே உமது சுதந்தரவான் ஆகுவான். பின்னர் அவர் அவரை வெளியில் கொண்டு வந்து, “இப்போது வானத்தை நோக்கிப் பார்த்து, நட்சத்திரங்களை எண்ண முடியுமானால் எண்ணிப்பார்” என்றார்; மேலும் அவரிடம், “உமது சந்ததியும் அப்படியே இருக்கும்” என்றார்.

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> A ri pfumela eka HOSI Xikwembu; kutani swi n’wi hlayeriwa swona ku va ku lulama. Kutani a ku eka yena,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> Ndzi Yehovha la ku humeseke eUri wa Vakalidiya, leswaku ndzi ku nyika tiko leri, leswaku u ri dya ndzhaka.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> A ri ri, Morena Modimo, ke tla itse jang gore ke tla se rua? Mme a mo raya a re,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Ndzi tekela nkuzana wa homu wa malembe manharhu, ni mbuzi ya xisati ya malembe manharhu, ni nkuna wa rambu wa malembe manharhu, ni tuvhula, ni tuvhula lerintsongo.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> Kwaye yafata ibyo byose, ibigabanyamo kabiri, ishyira buri gice gihabanye n’ikindi; ariko inyoni zo ntiyazigabanyije. Nuko ibisiga bimanutse ku ntumbi, Abramu arabyirukana. Maze izuba rigiye kurenga, ibitotsi byinshi bisinzira Abramu; kandi dore, ubwoba bw’umwijima mwinshi bumugwaho. Nuko aramubwira ati, Abramu,

> Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

> Ziva zvirokwazvo kuti mbeu yako ichava mutorwa munyika isiri yavo, uye vachavashandira; uye vachavatambudza makore ana mazana mana; uyezve rudzi irworwo rwavachashandira, ndicharutonga; uye pashure pacho vachabuda vaine pfuma zhinji.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Uye uchapinda kuna madzibaba ako norugare; uchavigwa wakwegura zvakanaka.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Asi muchizvarwa chechina vachadzokerazve kuno; nokuti kuipa kwavaAmori hakusati kwazara.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> Zvino zvakaitika kuti, zuva rakati ravira, kwasviba, tarirai, paiva nechoto chinopfungaira, nomwenje unopfuta wakapfuura pakati pezvidimbu izvozvo. Genesisi 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Uyo aizotungamirira Mozisi navana vaIsraeri seshongwe yomoto usiku negore masikati akapfuura pakati pezvidimbu izvozvo “zvakachekwa” sechoto chinopfuta nomwenje unopisa.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Zvino Jehovha akavatungamirira masikati ari mushongwe yegore, kuti avaratidze nzira; uye usiku ari mushongwe yomoto, kuti avavhenekere; kuti vafambe masikati nousiku; haana kubvisa mushongwe yegore masikati, kana mushongwe yomoto usiku, pamberi pevanhu. Ekisodho 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Ithemba elivuthayo nesitofu esikhipha intuthu kwakufanekisela insika yefu noma yomlilo, futhi kumelela isici sesiprofetho sesinyathelo sokuqala, phakathi kwezinyathelo ezintathu ezihilelekile ekutheni uNkulunkulu amise isivumelwano no-Abrama. Isahluko siqala ngamazwi athi, “Ungesabi,” ngokuba umlayezo wengelosi yokuqala uthi, yesabani uNkulunkulu; futhi labo abathi, njengo-Abrama, besabe uNkulunkulu, abayikudinga ukumesaba uNkulunkulu. Kukhona izinhlobo ezimbili zokwesaba, ngokuba kukhona izigaba ezimbili zabantu.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Mberi mukati mechikamu chesungano, Abramu anotenda Mwari, zvikaverengerwa kwaari kuti kururama. Ngirozi nhatu idzi dzinoenzanirana nebasa roMweya Mutsvene sezvakaratidzwa naJohani, uyo anodzidzisa kuti Mweya Mutsvene anopwisa pamusoro pezvinhu zvitatu: chivi, kururama, nokutongwa. Hunhu ihwohwo hunoenderana nengirozi nhatu idzi; naizvozvo, shure kwokunge kutya Mwari kwaratidzwa muchikamu chesungano, danho rechipiri, iro rekururama, rinobva razivikanwa, richizoteverwa chete nokuziviswa kwokutongwa, rinova basa rechitatu roMweya Mutsvene, uye shoko rengirozi yechitatu. Danho rokutanga resungano raifananidzira shoko rengirozi yokutanga, iro nguva dzose riri fractal remashoko ose ari matatu. Matanho matatu ehurongwa hwesungano anomirira ngirozi nhatu dzaZvakazarurwa gumi nezvina.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Abram paanoverengwa semururami, zvichiratidza ngirozi yechipiri, anobva agadzirira chipiriso, nokuti chipiriso chinogadzirirwa nguva ichangotangira nhanho yechitatu yekutonga. Chipiriso ichocho chinomirira chipiriso chevaRevhi chaMaraki chitsauko 3, chinosimudzwa sechiratidzo. Sezvakangoita nguva nhatu dzamakore makumi mana muupenyu hwaMozisi dzichimiririra mashoko engirozi nhatu, makore makumi mana okutanga aMozisi anewo nhanho nhatu dzose dzeshoko rengirozi nhatu.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Apo panotangira uchapupu hwaMosesi ndipo pakatanga kuvabereki vake vachitya Mwari, (danho rokutanga), zvichiteverwa nomuedzo unoonekwa nameso. Danho rechipiri rinosanganisira muedzo unoonekwa nameso, sezvakaitika muna Danieri chitsauko chokutanga, apo Danieri akatanga kutya Mwari akaramba kudya zvokudya zveBhabhironi, uye ipapo akaedzwa zvichibva pakuonekwa kwake pamuviri. Zvino kuna Danieri kwakatevera muedzo wechitatu makore matatu akazotevera naMambo Nebhukadhinezari, mucherechedzo wamambo wokumusoro nomurayiro weSvondo, unova ndiwo shoko rengirozi yechitatu.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Vabereki vaMoses vaitya Mwari, vakamuisa muareka pamusoro pemvura, uye mwanasikana waFarao akatungamirirwa kuti aone mamiriro acho ezvinhu, ndokuzotonga achitsigira kuponeswa kwomwana. Kutanga kwoupenyu hwaMosesi kwakanga kuri mufananidzo wesungano yakaitwa naMwari navanhu vose; uyezve, kubudikidza naMosesi, Mwari akaitawo sungano norudzi rwakasarudzwa kubva muvanhu. Sungano yaNoa navanhu vose inomirira boka guru, uye sungano yaMosesi navanhu vakasarudzwa ndiyo zviuru zana namakumi mana nezvina. Chipiriso chaifanira kupiwa naAbramu kuti chisimbise sungano chakanga chine chiratidzo chesungano yaNoa, sezvazvakaitawo kuna Mosesi, uyo akazadzisa chiporofita chaAbramu mazana amakore akatevera.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Chibayiro ichi chaiva nemhuka shanu dzakasiyana: mhuru hadzi yaiva nemakore matatu, mbudzi hadzi yaiva nemakore matatu, gondobwe raiva nemakore matatu, njiva yenjiva, nenjiva diki. Shiri dzacho dzakasiyiwa dzakazara, asi mhuru, gondobwe, nembudzi hadzi “zvakachekwa” zvikakamurwa nepakati. Chibayiro ichi chinofananidzira kusimudzwa kwechiratidzo mumazuva okupedzisira sechiedzo chinooneka kuvanhu. Chiratidzo chinooneka kumwanasikana waFarao chaiva mwana Mozisi ari muareka. Areka inofananidzirwa nemweya misere yaiva muareka. Nhamba “sere” inosimbiswa sechimwe chezviratidzo zveuporofita zvechiratidzo chevane zviuru zana namakumi mana nezvina. Kana muchifunga nezvezvibayiro zvemhuka zvishanu mugokamura zvitatu nepakati, ipapo chibayiro chenyu chinoumbwa nezvidimbu zvisere, sezvakaratidzwa naNoa, uye zvobva zvasimbiswawo muchibayiro chaAbrama.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Mhuka shanu idzodzo, padzinopatsanurwa sezvakarayirwa naMwari, dzinomirira nhamba inonzi “sere,” uye pakudaro dzinomirira mweya iyo iri kumagumo enyika yakafananidzirwa nemweya “sere” yaiva pamusoro peareka. Chiratidzo chekudzingiswa, chinova danho rechipiri musungano yaAbhuramu ine zvikamu zvitatu, chaifanira kuitwa pazuva re“chisere” mushure mekuberekwa; uye tsika iyoyo yakatsiviwa nerubhabhatidzo, runofananidzira kumuka kwaKristu kwakaitika pazuva re“chisere.” Nhamba “sere” ihunhu hwakasimbiswa hwesungano dzaNoa naMozisi vose, uye dzinofananidzira vane chiuru chine zana namakumi mana nezvina vachasimudzirwa sechibayiro chemureza, uye ndivo “wechisere” anobva kune vanomwe.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Izvo pet životinja predstavlja pet mudrih djevica, koje su predočene „osmerom” u korablji, i one će prijeći iz staroga svijeta u novi svijet — a da ne vide smrti.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Chinopiwa chaAbramu chakanga chiri chipiriso chakachena, nokuti mhuka dzose dzaiva muchinopiwa icho dzakanga dziri mhuka dzakachena, uye pamwe chete dzinomirira mhuka huru dzaishandiswa pazvipiriso zvinopiswa zvose. Shoko romutumwa wokutanga rinosanganisira murayiro wokunamata Musiki, uye mhuka huru dzechipiriso dzebasa repatemberi raifanira kugadzwa apo uporofita hwaAbramu hwakazadziswa munguva yaMozisi dzinoratidzwa sezvipiriso zvokunamata, panguva imwe chetewo dzichimiririra kudanwa kwomutumwa wokutanga kokunamata Musiki.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Vhesi regumi nemasere zvinoti pachena, “Pazuva iro Jehovha akaita sungano naAbramu.” Izvozvo zvinoratidza danho rokutanga pamatanho matatu anofananidzira vatumwa vatatu vaZvakazarurwa gumi nezvina. Danho resungano riri muna Genesisi gumi neshanu rinomiririra shoko romutumwa wokutanga waZvakazarurwa gumi nezvina, iro rinoteverwa nomutumwa wechipiri, uyo akafananidzirwa nedanho rechipiri resungano yaAbramu rinowanikwa muna Genesisi gumi nezvinomwe.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Padanho rechipiri, zita raAbramu rakashandurwa rikava Abrahama. Abramu zvinoreva kuti, “baba vakakudzwa,” uye Abrahama zvinoreva kuti, “baba vendudzi zhinji.” Mukudanwa kwaAbramu, chipikirwa chokuzova rudzi rukuru chakapiwa, asi chipikirwa chacho hachina kusimbiswa kusvikira zita raAbramu rashandurwa. Ipapo akava baba vokutanga vavanhu vakasanangurwa vesungano. Danho rakatevera rakafananidzira shoko rengirozi yechitatu, sezvo Abrahama akaedzwa pamusoro pokubaira Isaka, izvo zvakafananidzira muchinjikwa, izvo zvakafananidzira Gumiguru 22, 1844, izvo zvinofananidzira mutemo weSvondo—izvo zviri shoko rengirozi yechitatu. Danho iroro rechitatu resungano rakazadzikiswa pana Gumiguru makumi maviri nemaviri muna 1844, uye rinoratidzwa muna Genesisi 22.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Pa danho rechipiri, rinova shoko remutumwa wechipiri, apo zita raAbrama rinoshandurwa, tsika yokudzingiswa inomiswa se“chiratidzo” chevanhu vesungano uye chokudyidzana kwavo naMwari. Munhoroondo yeshoko remutumwa wechipiri ndimo munoisirwa chisimbiso vanhu vaMwari. Vanosimudzirwa sechiratidzo pahwaro hweshoko remutumwa wechitatu rinomiririrwa nomutemo weSvondo, asi vanoisirwa chisimbiso munguva iri pedyo pamberi pomutemo weSvondo, iyo, munhoroondo yeMillerite, ingava nguva iri pedyo pamberi pokunge musuo wavharwa musi wa22 Gumiguru, 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Izi ndizvo zvimwe chete pamusoro pemirairo mitatu yakabuda muBhabhironi yakatanga chiporofita chemakore 2300, chakaguma pakusvika kwengirozi yechitatu musi wa22 Gumiguru, 1844. Temberi yakapedzwa mukati menhoroondo yomurairo wechipiri, mushure mekutanga, asi kusati kwava newechitatu. Nheyo dzakaiswa panguva yomurairo wokutanga uye kuvakwa kwetemberi kwakapedzwa munhoroondo yomurairo wechipiri. Murairo wechitatu muna 457 BC wakatanga makore 2300, nepo murairo wacho pachawo wakadzosera hutongi hwenyika kuvaJudha. Pachiratidzo chechitatu umambo hunogadzwa, sezvinomiririrwa nokudzorerwa kwehutongi hwenyika pamurairo wechitatu uye nokusimudzwa kwechechi inokunda sechiratidzo panguva yomutemo weSvondo.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Umthetho wesithathu wawungumfuziselo wokufika kwengelosi yesithathu emtshatweni ngo-Okthoba 22, 1844. Umakoti uyazilungisa ngaphambi komshado, hhayi emshadweni. Ukubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane kuyafezwa ngaphambi nje komthetho weSonto, esikhathini esimelelwa ngokwesiprofetho njengokuvivinywa komfanekiso wesilo. Siyatshelwa ukuthi ukuvivinywa komfanekiso wesilo kuyisivivinyo okumelwe sidlule kuso ngaphambi kokuba kuvalwe isikhathi somusa.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Jehovha akandiratidza zvakajeka kuti mufananidzo wechikara uchagadzwa nguva yenyasha isati yapera; nokuti ndiwo uchava muedzo mukuru kuvanhu vaMwari, uyo mugumo wavo usingaperi uchasarudzwa nawo. Chimiro chako chakangova murwi wezvinopesana zvakavhengana zvokuti vashoma chete ndivo vachanyengedzwa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Mubhuku raZvakazarurwa 13, nyaya iyi inoiswa pachena; [Zvakazarurwa 13:11–17, zvakatorwa].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Lena ke teko eo batho ba Modimo ba tshwanetseng ho e feta pele ba ka bewa tiiso. Bohle ba ileng ba bontsha botshepehi ba bona ho Modimo ka ho boloka molao wa Hae, le ka ho hana ho amohela sabatha ya bohata, ba tla ema tlasa folaga ya Morena Modimo Jehova, mme ba tla amohela tiiso ya Modimo ya phelang. Bao ba tlohelang nnete e tswang lehodimong mme ba amohela sabatha ya Sontaha, ba tla amohela letshwao la sebata.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Muryango urugiye ku wa 22 Ukwakira 1844, rugereranya urugi rufunze ku itegeko ryo ku Cyumweru. Mushiki wacu White avuga ko ikigeragezo cy’ishusho y’inyamaswa ari ikigeragezo tugomba gutsinda “mbere y’uko” igihe cy’imbabazi gifungwa, kandi avuga kandi ko icyo kigeragezo ari ho iherezo ryacu ry’iteka ryose rifatirwaho umwanzuro. Mbere y’itegeko ryo ku Cyumweru, umugeni aritegura, kandi ibi bisaba kugira umwambaro ukwiriye w’ubukwe, umwambaro ugomba kwezwa n’imiriro yo gutunganya y’Intumwa y’Isezerano. Ikimenyetso gishyirwaho mbere y’ubukwe, hanyuma ubukwe bukaba ku itegeko ryo ku Cyumweru.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Hanzvadzi White vanoratidza kuti kuiswa chisimbiso kugadzikana muchokwadi zvose mupfungwa nomweya. Vanoenderera mberi vachiratidza kuti “kana” vanhu vaMwari vaiswa chisimbiso, “ipapo” kuzununguswa kwematongero aMwari kuchauya. Kuzununguswa uku ndiko kutonga kunotanga pakudengenyeka kwenyika kweZvakazarurwa gumi nerimwe, iko kuri mutemo weSvondo muUnited States.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Tembere ya vaMillerite yakapedzwa paMhere yePakati Pouhusiku, zvichiratidza kuti chisimbiso chinoiswa pamberi pechiratidzo chechitatu chekutonga. Musungano waAbhurahama danho rechitatu rekutonga raiva Isaka paGomo reMoria, richifananidzira kwete Kristu chete pamuchinjikwa, asiwo chipiriso chevaRevhi muna Maraki 3.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

> Uye uchagara somunatsi nomuchenesi wesirivha; uchachenesa vanakomana vaRevhi, uye achavanatsa segoridhe nesirivha, kuti vape kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakanga zvakaita pamazuva akare, napamore apakutanga.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> Ndipo ndichaswedera kwamuri kuzotonga; uye ndichava chapupu chinokurumidza kupomera varoyi, navo mhombwe, navanopika nhema, navanodzvinyirira mushandi pamubairo wake, chirikadzi, nenherera, navanotsausa mutorwa pakodzero yake, vasingandityi ini, ndizvo zvinotaura Jehovha wehondo. Maraki 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Mushure mehurongwa hwokucheneswa, chipiriso chichabva “chazova” sezvazvaiva pamazuva ekare, uye chipiriso ichocho chinogadzirwa panguva yechiito chokupedzisira chokutongwa, nokuti ipapo vaRevhi vakacheneswa uye vakagadzirirwa kuva chipiriso vanoiswa mukusiyana nemhandara dzisina kuchenjera idzo Kristu achava “chapupu chinokurumidza kuzvipikisa.” “Chapupu chinokurumidza” ichocho ndicho “chapupu chakatendeka kukereke yeRaodhikia,” uyo anokandira Shebhina sebhora kumunda uri kure, uye uyo anorutsa vaRaodhikia kubva mumuromo make sechinhu chinopfutidzwa nechisimba. Kuparadzaniswa kwegorosi nemasawi kuchava nokukurumidza, nokuti mafambiro okupedzisira anomhanya kwazvo. Mutumwa anokurumidza uyo ndiye Iye anongoerekana auya kutemberi yake muna Maraki chitsauko 3.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Ukusimudzwa kwechibayiro muna Maraki “semazuva ekare,” ndiko kusimudzwa kwemureza wevane zviuru zana namakumi mana nezvina; ndiko kusimudzwa kwechibayiro chezvingwa zviviri zvinonongedzwa zvePentekosti; ndiko kusimudzwa kwenyoka padanda murenje; ndiko kusimudzwa kwaKristu pamuchinjikwa, uye ndiko kusimudzwa kwaShadhireki, Meshaki naAbhedhinego muchoto chomoto pamwe naKristu, nyika yose ichishamiswa nokushamiswa; ndiko kubudiswa kwechati ya1843, uye chinangwa chakanga chakarongerwa chati ya1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Mu danho rechibvumirano chaAbrahama chechipiri ndimo makaitwa nokumanikidzwa tsika yokudzingiswa, zvokuti yakava chiratidzo chechibvumirano. Abrahama, akasiyana naMozisi, akabva angodzingisa Isaka pakarepo, kuitira kuti paakamusimudza sechibayiro mudanho rechitatu, Isaka amiririre chiratidzo ichocho. Chiratidzo ichocho chakazotsiviwa nerubhabhatidzo, izvo zviviri izvi pamwe chete zvichipa zvapupu zviviri kuchiratidzo chomuchinjikwa.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> “क्या है जीवित परमेश्वर की वह मुहर, जो उसके लोगों के माथों पर लगाई जाती है? यह ऐसा चिन्ह है जिसे स्वर्गदूत तो पढ़ सकते हैं, परन्तु मनुष्य की आँखें नहीं; क्योंकि नाश करने वाले स्वर्गदूत को उद्धार के इस चिन्ह को अवश्य देखना है। बुद्धिमान मन ने प्रभु के दत्तक पुत्रों और पुत्रियों में कलवरी के क्रूस का चिन्ह देखा है। परमेश्वर की व्यवस्था के उल्लंघन का पाप दूर कर दिया गया है। वे विवाह का वस्त्र पहने हुए हैं, और परमेश्वर की सब आज्ञाओं के प्रति आज्ञाकारी और विश्वासयोग्य हैं।” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Pakutanga penhano yesungano iri muna Genesi gumi neshanu, chiporofita chenguva chemakore mazana mana ehuranda chinoziviswa, uye Pauro anorondedzera nguva iyoyo imwecheteyo semakore mazana mana namakumi matatu. Kuverenga kwaPauro kunotangira pakudanwa kuri muna Ekisodho gumi nembiri, nokuti anobatanidzamo nguva yokugara kwaAbhuramu somutorwa. Kana zvikanyatsofungisiswa, makore mazana mana maererano namakore makumi matatu chiratidzo chimwe chinoratidzwa naPauro, uye makore mazana mana anoratidzwa naAbhuramu chimwe chiratidzo. Saka, nguva yemakore mazana mana inomiririrei, uye nguva yemakore mazana mana namakumi matatu inomiririrei, uye makore makumi matatu anomiririrei?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

ບັນດານັກວິຊາການໄດ້ສະແດງໄວ້ຢ່າງເໝາະສົມແລ້ວວ່າ ສີ່ຮ້ອຍສາມສິບປີນັ້ນສາມາດແບ່ງອອກເປັນສອງຊ່ວງ ຊ່ວງລະສອງຮ້ອຍສິບຫ້າປີ, ໂດຍຊ່ວງທຳອິດປາສະຈາກການພັນທະແລະຄວາມເປັນທາດ, ສ່ວນຊ່ວງທີສອງເປັນໄລຍະແຫ່ງຄວາມເປັນທາດ.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Abrahama akapinda muKenani ava nemakore makumi manomwe nemashanu, uye Isaka akaberekwa Abrahama ava nemakore zana (makore makumi maviri nemashanu akatevera). Jakobo akaberekwa Isaka ava nemakore makumi matanhatu, uye Jakobo akapinda muIjipiti ava nemakore zana nemakumi matatu. Izvi zvinopa huwandu hwemakore mazana maviri negumi nemashanu muKenani uye makore mazana maviri negumi nemashanu muIjipiti, zvichiita huwandu hwemakore mazana mana nemakumi matatu. Kumudzidzi wechiporofita izvi zvinopa zvapupu zviviri, zvinobva pazviratidzo zviviri zvesungano, nokuda kwaPauro, saAbramuwo zita rake rakashandurwa. Pauro anotsanangura 430 uye Abramu 400. Kuzadzikiswa kwechirevo chinoti mutsetse pamusoro pomutsetse kwechiporofita chenguva mbiri dzine ukama kunobatanidzwa nenguva yesungano yokutanga yakatungamirira kukumisikidzwa kwavanhu vakasanangurwa vaMwari.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

क्राइस्ट जब इतिहासमा धेरैसँग एक हप्ताको लागि करार पुष्टि गर्न आउनुभयो, त्यो हप्ताले परस्पर सम्बन्धित दुई समय-भविष्यवाणीहरूको प्रतिनिधित्व गर्थ्यो। पावलको चार सय तीस वर्षको भविष्यवाणीलाई, क्राइस्टको हप्ताजस्तै, दुई समान भागहरूमा विभाजन गर्न सकिन्छ। कनानमा २१५ वर्ष, त्यसपछि मिस्रमा २१५ वर्ष—जसले १२६० दिनसम्म व्यक्तिशः क्राइस्टको साक्षीलाई प्रतीकात्मक रूपमा जनाउँछ, र त्यसपछि उहाँका चेलाहरूको व्यक्तित्वमा क्राइस्टको १२६० दिनको साक्षीलाई। क्राइस्टले करार पुष्टि गर्नुभएका २५२० दिनहरूले उहाँको करारको “झगडा” हुने ती सात समयहरूको पनि प्रतिनिधित्व गर्दछ।

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Kubva muna 723 BC kusvika muna 1798 kune makore 2520, uye makore iwayo akakamurwa kuva nguva mbiri dzemakore 1260, zvinomirira kuti chihedheni chakatsikira pasi nzvimbo tsvene neuto kwemakore 1260, zvichiteverwa noupapistiki hwakatsikira pasi nzvimbo tsvene neuto kwemakore 1260. Pakati pevhiki raKristu paiva muchinjikwa, uye pakati pevhiki (538) panobudisa makore 1260 euchapupu hwechihedheni, zvichiteverwa nemakore 1260 euchapupu hwechihedheni hunobva kumudzidzi wechihedheni, iye upapistiki. Apo umambo hwenyasha hwaKristu hwakapihwa simba pamuchinjikwa, zvakafananidzira 538, apo umambo hwaantikristu hwakapihwa simba. Pamuchinjikwa, Israeri chaiyo yakapfuurwa, uye Israeri yomweya yakatanga. Muna 538, chihedheni chaicho chakapfuurwa, uye chihedheni chomweya chakatanga.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Unabii wa Abramu wa miaka mia nne, pia ni miaka mia nne na thelathini. Ni unabii uleule, bali umewekwa wazi kwa vielelezo viwili vya agano. Unabii huo miwili ya wakati, inayohusiana, ilikuwa ikitambulisha utumwa na ukombozi wa watu wa Mungu, ambavyo vingetimizwa mwanzoni mwa historia ya agano ya Israeli wa kale. Mwishoni mwa historia ya agano ya Israeli wa kale, kuna unabii mmoja wa wakati unaolingana na mwingine, katika uhusiano wa siku kwa mwaka, hivyo kutambulisha unabii mbili za wakati zinazosisitiza ukombozi na utumwa.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Pakati pa mbiri ya pakati pa chiyambi ndi mapeto a Israyeli wakale, timapeza Daniele ali mu ukapolo wa Babulo. Kuchokera mu mbiri ya pangano imeneyo, imene imazindikiritsa ukapolo ndi lonjezo la kumasulidwa, ulosi umene umamangiriza pamodzi mbiri ya pangano ya Israyeli wakale ndi mbiri ya pangano ya Israyeli wamakono umafotokozedwa. M’buku la Daniele, maulosi awiri a nthawi amadziwika. “Lumbiro” la Mose la “nthawi zisanu ndi ziwiri” la Levitiko 26 limadziwika mu Daniele 9/11, pamodzi ndi funso la vesi 13 mu Daniele 8, limene limatsogolera ku yankho la vesi 14, limene limazindikiritsa ulosi wa zaka 2300. “Lumbiro” limenelo, limene likaswedwa limakhala “temberero la Mose” mu Daniele 9:11, litakwaniritsidwa mu 677 BC motsutsana ndi ufumu wakum’mwera, linafika kumapeto pa October 22, 1844, monganso zaka 2300. Kumwazikana konse kwa 2520 kuli mu funso la vesi 13, ndipo yankho la vesi 14 ndi la 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Sezvazvakaitawo pana Mozisi, ari alpha yenhoroondo yesungano yeIsraeri yekare, uye sezvazvakaitawo pana Kristu, ari omega yenhoroondo yesungano yeIsraeri yekare, nhoroondo yekutanga, iri alpha, yeIsraeri yemazuva ano yakabatanidzawo zviporofita zviviri zvenguva zvinodyidzana. Chimwe chaimiririra usungwa neuranda, uye chimwewo kununurwa. Kupatsanurwa kwemakore 430 kuita zvikamu zviviri zvakaenzana munhoroondo yealpha yeIsraeri yekare kwakafananidzira kupatsanurwa kwechiporofita kwakadzokororwa muvhiki iro Kristu akasimbisa sungano, uye nguva inodyidzana yekutongwa nokuda kwokutyora sungano, iyo yakakamurwa kuita zvikamu zviviri zvakaenzana, zvinobudisa zvapupu zviviri zvinoratidza kuti nhoroondo yealpha yeIsraeri yemazuva ano yaizova nechitsigiro chakafanana chechiporofita. Makore 2520 nemakore 2300, achiguma pamwe chete, anopa chapupu chechitatu chezviporofita zviviri zvenguva zvinodyidzana, izvo zvine chiporofita chakakamurwa zvakaenzana pakati.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Zvapupu zvitatu zvaizoita kuti mweya utarisire kuti Ishe paanopinda muchibvumirano nevane zana namakumi mana nezvina zvuru munhoroondo yeomega yaIsraeri yazvino, paizova nezviporofita zviviri zvinoenderana zvenguva yechiporofita, nenguva yakabatana yakakamurwa kuva zvikamu zviviri zvakaenzana, asi hazvingavi zvakadaro, nokuti Ishe paakapinda muchibvumirano naIsraeri yazvino, akasimudzira ruoko rwake kudenga akazivisa kuti nguva yakanga isisipo.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Chibvumirano chemazana rimwe namakumi mana nezvina ezviuru chinomiririrwa nezvingwa zviviri zvinovheyeswa zvechibayiro chegorosi rematandiro okutanga. Chimiro chechiporofita chezvapupu zvitatu, chichiteverwa neuchapupu hwakapetwa kaviri husina musiyano wenguva yechiporofita, chinowanikwa muchibayiro chaAbramu chemhou hadzi (yakakamurwa zvakaenzana), mbudzi hadzi (yakakamurwa zvakaenzana), negondobwe (rakakamurwa zvakaenzana), zvichiteverwa nenjiva yerukodzi nenjiva.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Zvipiriso zvitatu zvokutanga zvose zvakanga zvakabatanidzwa nemakore matatu muchiratidzo chazvo, zvichiratidza kuti zvinomirira zvipiriso zvitatu zvakanga zvine nguva yechiprofita. Kwete chete kuti zvipiriso zvitatu izvi zvose zvakanga zvine nguva yechiprofita, asi chimwe nechimwe chazvo chaivawo nenguva yechiprofita yakanga yakakamurwa zvakaenzana kuva zvikamu zviviri. Njiva duku nenjiva hazvina zera rakabatanidzwa pazviri; zvaingoda chete kuva zvichiri zviduku, nokuti zvinomirira rudzi rwokupedzisira rwavanhu vesungano, rwunomiririrwa neshiri mbiri, kana kuti mapoka maviri.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Mapoka mabiri yanawakilisha umati mkubwa na wale mia moja na arobaini na nne elfu, lakini ndege wale wawili wana maana ya pili. Njiwa ni mojawapo ya sadaka za patakatifu, na unapochunguza utambulisho wa njiwa kama sadaka, mara nyingi kuliko sivyo humaanisha aina ya hua; ilhali njiwa katika sadaka ya Abramu inamtambulisha ndege aliye mchanga sana kiasi kwamba hana manyoya, au mbaya zaidi, ndege ambaye manyoya yake yamekwishang’olewa. Katika kiwango hiki cha kinabii, ndege wale wawili ni ngano na magugu.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Mu mazuva okupedzisira mureza uchasimudzirwa kumatenga seshiri, uye zvichaitika panguva chaiyo iyo shiri mbiri dzisina kuchena dzichasimudza uipi dzigomuisa pachigaro chake cheushe muShinari.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Ipapo mutumwa wakataura neni akabuda, akati kwandiri, Simudza meso ako zvino, uone kuti chii ichi chiri kubuda. Ini ndakati, Chii icho? Iye akati, Iri ndiro efa riri kubuda. Akatiwo, Ichi ndicho chimiro chavo panyika yose. Zvino tarira, pakasimudzwa tarenda romutobvu; uye uyu mukadzi agere pakati peefa.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> Wathi, Ubu ngububi. Wayesebuphonsela phakathi kwe-efa; wase ephonsa isisindo somthofu emlonyeni wayo.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Ipapo ndakasimudza meso angu, ndikatarira, uye tarirai, vakadzi vaviri vakabuda; mhepo yakanga iri mumapapiro avo; nokuti vakanga vane mapapiro akaita samapapiro eshuramurove; uye vakasimudza efa pakati penyika nedenga. Ipapo ndakati kumutumwa waitaura neni, Ava vanotakura efa vachiiendesa kupi? Akati kwandiri, Kunoivakira imba munyika yeShinari; uye ichasimbiswa, igoiswa ipapo pachigadziko chayo pachayo. Zekariya 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Upapa, unaowakilishwa kama “uovu,” au na Paulo kama “yule mwovu,” ulipata jeraha lake la mauti mwaka 1798, wakati talanta ya risasi iliwekwa juu ya kikapu anachoketi ndani yake. Baada ya hayo, uwasiliani-roho na Uprotestanti ulioasi vitaumwinua na kumjengea nyumba katika Shinari, wakati huohuo ambapo Mungu atakuwa amemaliza kuijenga nyumba ambayo ataiinua kama bendera. Katika Zekaria, bendera bandia ni mwanamke wa uovu, na bendera hiyo inaonyeshwa kama hua. Ndipo ulimwengu utakuwa ukichagua kati ya Roma, ambalo ni tundu la kila ndege mchafu na mwenye kuchukiza, au hua, ishara ya agano la Mungu na wanadamu.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Akanadana kwa sauti kuu, akisema, Babeli mkuu umeanguka, umeanguka, nao umekuwa makao ya mashetani, na ngome ya kila roho mchafu, na kifungo cha kila ndege mchafu na mwenye kuchukiza. Ufunuo 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kristu akataura pamusoro porufu rwake nokumuka kwake achiti, “paradzai temberi iyi, uye ndichaimutsa mumazuva matatu.” Mazuva iwayo matatu anomirira nguva yechiporofita apo temberi inomutswa, sezvakanga zvakaitika kuna Mozisi, kuna Kristu, nokuna vaMillerite. Chisungo chokuti pachibayiro chaAbrama paunzwe tsiru yemakore matatu, mbudzi hadzi yemakore matatu, negondobwe remakore matatu chinomirira kuti mukati meimwe neimwe yenhoroondo nhatu dzesungano dzatiri zvino kufungisisa, temberi yaizovakwa. Temberi yokupedzisira yesungano yeavo vane zana namakumi mana nezvina ezviuru, iyo mureza, ndiyo inofanira kusimudzwa sekorona kudenga. Nokuda kwechikonzero ichi, tsiru, mbudzi hadzi, negondobwe zvikara zvapanyika, nokudaro zvichiisa musiyano neshiri dzinobhururuka mumatenga. Temberi yesungano inovakwa mumazuva okupedzisira ndiyo nguva iyo Jerusarema rinosimudzirwa pamusoro pezvikomo zvose namakomo ose.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Kunyange zvazvo ndisati ndazivisa zvizere chinhu chose nechose chiri mudanho rokutanga raAbramu pakati pematanho ake matatu esungano, kusvika zvino chinhu chose chatakafungisisa chine chinoenderana nacho pakutanga nokuguma kweIsraeri yekare chaiyo, uyewo pakutanga kweIsraeri yemazuva ano. Takaratidza matanho matatu engirozi dziri muna Zvakazarurwa gumi nechina ari mudanho rokutanga resungano raAbramu. Iyo fractal yengirozi nhatu iri mudanho rokutanga resungano raAbramu, ichasimbiswazve zvakanyanya kujeka patichafungisisa danho rechipiri nerechitatu resungano raAbramu.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

Mipiro minane ya Abramu ha yimeli ntsena minyikelo leyi a yi ta tlhela yi va xiphemu xa mikhuva ya tabernakela ya Muxe, kambe yi tlhela yi kombisa no tiyisa xiave xa nkarhi wa vuprofeta etimhakeni ta vanhu va ntwanano wa Xikwembu. Yi tiyisa masungulo ni makumu ya Israyele tanihi vanhu lava hlawuriweke va Xikwembu, kungaba hi ndlela ya xiviri kumbe ya moya.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Miaka 430 ya Paulo ni kipindi cha kinabii ambacho hakiwezi, kwa mantiki, kutenganishwa na miaka 400 ya Abramu. Vinapowekwa juu ya kila kimoja, vinazaa kipindi cha miaka thelathini, kisha miaka mia nne. Hapa ndipo tutaendelea katika makala inayofuata.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> “Maporofita akanyorwa muTestamende Yekare ishoko raShe remazuva okupedzisira, uye achazadziswa zvirokwazvo sezvatakaona kuparadzwa kweSan Francisco.” Tsamba 154, Chivabvu 26, 1906.

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