Article

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

Buku ra Joeli ne Kereke ya Baadventista ba Letsatsi la Bosupa ya Laodikia - Nomoro ya Masome a Mararo le Nne

Number Thirty-Four

លេខ សាមសិបបួន

Author

Jeff Pippenger

Published

January 27, 2026

Formats

PDF
Word
Song MP3

In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Kuti pave nenzwi murenje, panofanira kutanga pave nerenje. Muna Chikunguru 2023, inzwi rakatanga kurira richizivisa kuti Shumba yorudzi rwaJudha yakanga panguva iyoyo yava kusunungura chisimbiso pachizaruro chaIye pachake sezvachakaiswa muchitsauko chokutanga chebhuku raZvakazarurwa. Kuodzwa mwoyo kweSabata, Chikunguru 18, 2020, ndiko kwakatanga mazuva matatu nehafu eZvakazarurwa 11, ayo akaguma paSabata, Zvita 30, 2023. PaSabata iyoyo, kekutanga kubvira muna Chikunguru 2020, Future for America yakataura pachena mumusangano weZoom.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

Tangu wakati huo na kuendelea, Ufunuo wa Yesu Kristo umekuwa ukifunguka hatua kwa hatua. Ulianza kwa ufunuo wa neno “kweli,” ambalo baadaye lilionekana kuwakilisha mfumo wa hatua tatu ulioainishwa na herufi ya kwanza, ya kumi na tatu, na ya ishirini na mbili ya alfabeti ya Kiebrania; ambazo, zikiunganishwa pamoja, huunda neno “kweli.” Hatua hizo tatu zinazowakilishwa katika mfumo wa neno “kweli” zilikuwa kweli ya kale, iliyowekwa katika mazingira mapya.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Kweminyaka eminingi sibonise ukuthi izinyathelo ezintathu zegceke, indawo engcwele, neNdawo eNgcwele kakhudlwana, zazihambisana nemisebenzi emithathu kaMoya oNgcwele, njengoba esola ngesono egcekeni, ebonakalisa ukulunga endaweni engcwele, futhi ehlulela eNdaweni eNgcwele kakhudlwana. Sibonile futhi ukuthi lezi zinyathelo ezintathu zibonakaliswa kulo lonke iZwi likaNkulunkulu, kodwa zonke lezo ziqondisiso zakhuliswa ngohlaka lwe“qiniso,” kusukela ngonyaka ka-2023. Ukuthatha iqiniso elidala ulifake ohlakeni olusha lweqiniso yilokho uKristu akwenzayo njengoba eqhubeka kancane kancane evula iZwi laKhe ebelivaliwe. “Ihlane” elaphela ngonyaka ka-2023 limelela “isikhathi sokuphela” ngokwesiprofetho, lapho isiprofetho sivulwa. Leso siprofetho siyisAmbulo sikaJesu Kristu, ongu“Qiniso.”

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> “Munguva yo Muponesi, VaJudha vakanga vafukidza zvikuru mabwe anokosha echokwadi nemarara etsika nengano, zvokuti zvakanga zvisingagoni kusiyaniswa chokwadi nenhema. Muponesi akauya kuzobvisa marara okutenda mashura nezvikanganiso zvavainge vachengeta kwenguva refu, uye kugadza mabwe anokosha eShoko raMwari mufuremu rechokwadi. Ko Muponesi aizoitei dai aizouya kwatiri zvino sezvaakaita kuvaJudha? Aizofanira kuita basa rakafanana rokubvisa marara etsika nemhemberero. VaJudha vakavhiringidzwa zvikuru paakaita basa iri. Vakanga varasikirwa nokuona chokwadi chokutanga chaMwari, asi Kristu akachidzorera kuti chionekwe zvakare. Ndiro basa redu kusunungura chokwadi chinokosha chaMwari kubva mukutenda mashura nomukukanganisa. Ibasa rakadini ratakapiwa muvhangeri!” Review and Herald, June 4, 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

Ndi “basa redu kusunungura zvokwadi dzinokosha dzaMwari kubva mukutenda mashura nekukanganisa,” uye “kuisa zvishongo zveShoko raMwari mumarongerwo echokwadi.” Muna 2023 Ishe vakazivisa marongerwo echokwadi, muchimiro chinomiririrwa neshoko rokuti “chokwadi.” Marongerwo iwayo anoonesa pachena zvokwadi “zvokutanga” “zvaMwari.”

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> “वेराइँर ग्याइनो धुलो र फोहोरले सत्यका बहुमूल्य गहनाहरूलाई पुरेर राखेको छ, तर प्रभुका कामदारहरूले यी धनहरूलाई उजागर गर्न सक्छन्, ताकि हजारौँले तिनलाई हर्ष र विस्मयका साथ हेर्नेछन्। परमेश्वरका स्वर्गदूतहरू नम्र कामदारको छेउमा रहनेछन्, अनुग्रह र दैवी प्रकाश प्रदान गर्दै, र हजारौँ दाऊदसँगै यसरी प्रार्थना गर्न प्रेरित हुनेछन्, ‘मेरा आँखाहरू खोलिदिनुहोस्, ताकि म तपाईंको व्यवस्थाबाट अद्भुत कुराहरू देख्न सकूँ।’ युगौँदेखि नदेखिएका र उपेक्षित रहेका सत्यहरू परमेश्वरको पवित्र वचनका प्रकाशित पानाहरूबाट ज्वलन्त रूपमा प्रकट हुनेछन्। सामान्यतया ती मण्डलीहरू, जसले सत्य सुने, इन्कार गरे, र त्यसलाई पैतालामुनि कुल्चे, अझ दुष्टतापूर्वक व्यवहार गर्नेछन्; तर ‘बुद्धिमानहरू,’ अर्थात् इमानदारहरू, बुझ्नेछन्। पुस्तक खुला छ, र परमेश्वरका वचनहरू उहाँको इच्छा जान्न चाहनेहरूको हृदयसम्म पुग्छन्। स्वर्गबाट आएको त्यो स्वर्गदूतको महान् पुकारमा, जो तेस्रो स्वर्गदूतसँग मिल्दछ, हजारौँ जना संसारलाई युगौँदेखि थामिराखेको जडताबाट जाग्नेछन्, र सत्यको सुन्दरता तथा मूल्य देख्नेछन्।” Review and Herald, December 15, 1885.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

“වාහන්සේගේ කම්කරුවන්” වන, “ඥානවන්ත” සහ “සත්‍යවන්ත” අය “අවබෝධ කරගනු ඇත,” තවද “ධන නිධාන හෙළිදරව් කරනු ඇත; එවිට දහස් ගණනක් ඒවා දෙස ප්‍රීතියෙන් හා භයභක්තියෙන් නෙත් යොමු කරනු ඇත.” අවාසනාවකට ලාඔදිකේයානු ඇඩ්වෙන්ටිස්මය සඳහා, තුන්වන දූතයාගේ මහ හඬෙහිදී ඔවුන්ගේ මන්දභාවයෙන් අවදි වන්නේ ඔවුන් නොවේ; මක්නිසාද එය ඉරිදා නීතිය වන අතර, ඇඩ්වෙන්ටිස්මය අවදි වීමට එය අතිශය ප්‍රමාදය. එකොළොස්වන පැයේ කම්කරුවන්, ඉක්මනින් පැමිණෙන ඉරිදා නීතියේදී, “තුන්වන දූතයා සමඟ එක්වන දූතයාගේ මහ හඬෙහිදී” තම “මන්දභාවයෙන්” අවදි වෙති. 2024 සිට, “යුග ගණනාවක් නොදැක, නොසලකා හරින ලද සත්‍යයන්,” දෙවියන්වහන්සේගේ ශුද්ධ වචනයේ ආලෝකවත් කළ පිටු වලින් “දැල්වෙමින්” පිටතට ප්‍රකාශ වී ඇත.

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

Muna Isaya 22:22, Erayakimu anopiwa kiyi, uye muna Mateu 16, Petro anopiwa makiyi oumambo.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Kalit birta Daawitna garbatti isa irra nan kaa’a; innis ni bana, namni tokko illee cufu hin danda’u; ni cufas, namni tokko illee banuu hin danda’u. Isaayyaas 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

“Chikii” chinopiwa kuFiradherufia, nokuti ndipo chete pane imwe nzvimbo muMagwaro panotaurwa nezvechikii chokuzarura nokuvhara.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Zvino kuna mutumwa wekereke iri muFiraderfia nyora uchiti; Zvinhu izvi ndizvo zvinotaurwa naiye mutsvene, iye wechokwadi, iye ane kiyi yaDhavhidhi, iye anozarura, uye hakuna munhu anovhara; uye anovhara, uye hakuna munhu anozarura; Ndinoziva mabasa ako: tarira, ndaisa pamberi pako mukova wakazaruka, uye hakuna munhu angauvhara: nokuti une simba shoma, uye wakachengeta shoko rangu, uye hauna kuramba zita rangu. Zvakazarurwa 3:7, 8.

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

Pa kushamwaridzana kwekupedzisira nevaJudha vaikakavara, Kristu akasimudza mubvunzo uyo vaJudha vakatadza kupindura.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> VaFarisi vakati vaunganidzwa pamwe chete, Jesu akavabvunza, achiti, Munofungei pamusoro paKristu? Mwanakomana waanani? Ivo vakati kwaari, Mwanakomana waDhavhidhi. Akati kwavari, Ko zvino Dhavhidhi noMweya anomudana sei kuti Ishe, achiti, Ishe akati kuna Ishe wangu, Gara kuruoko rwangu rworudyi, kusvikira ndaita vavengi vako chitsiko chetsoka dzako? Zvino kana Dhavhidhi achimudana kuti Ishe, angava sei mwanakomana wake?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> ហើយ​គ្មាន​អ្នក​ណា​អាច​ឆ្លើយ​តប​ទ្រង់​បាន​សូម្បី​តែ​មួយ​ម៉ាត់​ឡើយ ហើយ​ចាប់​តាំង​ពី​ថ្ងៃ​នោះ​មក ក៏​គ្មាន​អ្នក​ណា​ហ៊ាន​សួរ​ទ្រង់​ទៀត​ឡើយ។ ម៉ាថាយ 22:41–46។

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Wayuda hawakuwa na uwezo wa kuelewa uhusiano wa kiunabii kati ya Daudi na Kristo, kwa maana walikosa funguo za kinabii za kuielewa lugha ya kibiblia ya mstari juu ya mstari. Kristo alihitimisha mawasiliano yake na Wayuda kwa kubainisha kwamba upofu wao ulitegemea kutoweza kwao kuligawa sawasawa Neno la kweli. Alikuwa ameonyesha kwamba ikiwa ungemwelewa Musa, ungemwelewa Kristo; lakini hawakuyafahamu Maandiko waliyodai kuyashikilia na kuyatetea.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

“Kiyi” ya “nyumba ya Daudi” ilitolewa kwa Wamillerite, ambao walikuwa kanisa la Filadelfia. “Kiyi” hiyo ilikuwa mwamko wa matengenezo uliowakilishwa kwa milango iliyofunguliwa na iliyofungwa. Tangu mwaka 1798 hadi 1863 mwamko wa Wamillerite ulitoka katika uzoefu wa Filadelfia ukaingia katika uzoefu wa Laodikia, huku ukitoka katika hali ya mwamko ukaingia katika hali ya kanisa. Mlango ulifunguliwa na mlango ukafungwa tarehe 19 Aprili, 1844, kama vile mlango ulifunguliwa na mlango ukafungwa tarehe 22 Oktoba, 1844, na vilevile mlango ulifunguliwa na mlango ukafungwa mwaka 1863.

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Eliakim o ne a e-na le senotlolo, empa Petrose o ile a nehoa “linotlolo.” Senotlolo ka bongata-bo-bong bo le bong e ne e le monyako o koetsoeng oa 1844.

> “The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

> “Nyaya yenzvimbo tsvene ndiyo yaiva kiyi yakazarura chakavanzika chokuodzwa mwoyo kwa1844. Yakavhurira kuona hurongwa hwakazara hwechokwadi, hwakabatana uye hunowirirana, ichiratidza kuti ruoko rwaMwari rwakanga rwatungamirira kufamba kukuru kwekuuya, uye ichizarura basa razvino sezvayakaisa pachena chimiro nebasa ravanhu Vake.” The Great Controversy, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

Nkhani ya malo opatulika ndiyo inali fungulo lotsegula chitseko chotsekedwa cha 1844, koma Petro anapatsidwanso mafungulo a ufumuwo.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Jesu akamupindura akati kwaari, Wakaropafadzwa iwe, Simoni Bharijona; nokuti nyama neropa hazvina kukuzarurira izvi, asi Baba vangu vari kudenga. Uye ini ndinotiwo kwauri, Ndiwe Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangakundi pamusoro payo. Uye ndichakupa makiyi ehumambo hwekudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga. Mateo 16:17–19.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Mzere ndi mzere, Filadelfiya, mkwatibwi wa chipangano womaliza monga mwaimiliridwa ndi Petro, wapatsidwa fungulo la nyumba ya Davide komanso mafungulo a ufumu wakumwamba. Fungulo la nyumba ya Davide ndilo nkhani yomaliza imene Yesu anakambirana ndi Afarisi.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Vafarisayo pavakanga vaungana pamwe chete, Jesu akavabvunza, achiti, Munofungei pamusoro paKristu? Mwanakomana waani? Ivo vakati kwaari, Mwanakomana waDhavhidhi. Akati kwavari, Ko zvino Dhavhidhi anomudaidza sei ari muMweya kuti Ishe, achiti, Ishe akati kuna Ishe wangu, Gara kuruoko rwangu rworudyi, kusvikira ndaita vavengi vako chitsiko chetsoka dzako? Naizvozvo kana Dhavhidhi achimudaidza kuti Ishe, angava sei mwanakomana wake?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> I kange ku nga ri na mutu na umwe wa ku muvhundula na ipfumba, naswona ku sukela siku rero a ku nga ha ri na munhu loyi a nga tivonaka a n’wi vutisa swivutiso swin’wana. Matewu 22:41–46.

The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

Musoro waDhavhidhi naIshe wake ndihwo hwazvo panotangira Petro paPendekosti muimba yapamusoro nenguva yeawa rechitatu. Musoro wakavhara musuwo wokudyidzana pakati pevaFarisi naKristu ndiwo kiyi yakashandiswa naPetro kuzarura musuwo weimba yapamusoro paPendekosti.

> For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

> Nokuti Davida haana kukwira kumatenga; asi iye pachake anoti, Ishe akati kuna Ishe wangu, Gara kuruoko rwangu rworudyi, kusvikira ndaita vavengi vako chitsiko chetsoka dzako. Naizvozvo imba yose yaIsraeri ngaizive zvirokwazvo kuti Mwari akaita Jesu uyo uyu, wamakaroverera pamuchinjikwa, kuva vose Ishe naKristu.

> Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

> Zvino pavakanzwa izvi, vakabayiwa pamwoyo, vakati kuna Petro nokuvamwe vaapostora, Varume nehama, tichaitei?

> Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

> Naizvozvo Petro akati kwavari, Tendukai, mubhabhatidzwe, mumwe nomumwe wenyu, muzita raJesu Kristu kuti muregererwe zvivi, uye muchagamuchira chipo choMweya Mutsvene. Nokuti chipikirwa ndechenyu, nechevana venyu, nechevose vari kure, ivo vazhinji vose vachadanwa naShe Mwari wedu. Uye namamwe mashoko mazhinji akapupura akavakurudzira, achiti, Zviponesei pachizvarwa chino chakamonyaniswa. Naizvozvo avo vakagamuchira shoko rake nomufaro vakabhabhatidzwa; uye nezuva iroro vakawedzerwa kwavari mweya inenge zviuru zvitatu. Mabasa 2:34–41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Petro akanga ane makiyi okusunga kana okusunungura, uye paakaita saizvozvo, denga rakabvumirana nechiito chaPetro. Petro anomirira UhuMwari nouvanhu zvichishanda pamwe chete kuti zvisvinure zvokwadi dzeShoko raMwari. Kana zvokwadi idzodzo dzasvinurwa, dzinomiririrwa soruzivo.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> “Ucango rw’okumanya mu mirembe gya Kristo lwali lwaggiddwawo abo abaalina okulukuuma balukozese okuggulawo ekkuumiro ly’obugagga obw’amagezi mu Byawandiikibwa eby’Endagaano Enkadde. Abbiini n’abayigiriza baali kumpi n’okuggalira ddala obwakabaka obw’omu ggulu abaavu n’ababonyaabonyezebwa, ne babaleka okubula. Mu njigiriza ze, Kristo teyaleeta bintu bingi mu maaso gaabwe omulundi gumu, aleme okutabula ebirowoozo byabwe. Yalongoosa buli nsonga n’agiwa obutangaavu n’obwawufu. Teyanyoomanga kuddamu mazima amakadde era amanyiddwa mu bunnabbi bwe bwabanga buyamba ekigendererwa kye eky’okunyweza ebirowoozo.”

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> “ක්‍රිස්තුස්වහන්සේ පුරාණ සත්‍ය මැණික් සියල්ලේ මුල් ආරම්භකයා වූ සේක. සතුරාගේ ක්‍රියාකාරිත්වය හේතුවෙන් මේ සත්‍යයන් තම තමන්ගේ නිසි ස්ථානයෙන් ඉවත් කරනු ලැබීය. ඒවා ඔවුන්ගේ සැබෑ පිහිටුමෙන් වෙන් කර, දෝෂයේ රාමුව තුළ තබන ලදී. ක්‍රිස්තුස්වහන්සේගේ කාර්යය වූයේ එම අගනා මැණික් නැවත සකස් කර, සත්‍යයේ රාමුව තුළ ස්ථාපිත කිරීමයි. ලෝකයට ආශීර්වාදයක් වන ලෙස උන්වහන්සේ විසින්ම දෙන ලද සත්‍යයේ මූලධර්ම, සාතන්ගේ ක්‍රියාකාරිත්වය නිසා, වළලා දමා තිබූ අතර, පෙනෙන ආකාරයෙන් නෂ්ට වී ගොස් තිබුණේය. ක්‍රිස්තුස්වහන්සේ ඒවා දෝෂයේ කසළ අතරින් මුදාගෙන, ඒවාට නව, ජීවමාන බලයක් දී, අගනා රත්න මෙන් බැබළෙන්නටත්, සදාකාලයට නොසැලී සිටින්නටත් ආඥා කළ සේක.”

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> “Kresto Yekai vaishandisa chero ripi zvaro remagariro aya echokwadi ekare asina kukwereta kana chidimbu chidukuduku zvacho, nokuti ndiye akanga aabva kwaari ose. Ndiye akaaisa mundangariro nemifungo yezera rimwe nerimwe, uye paakauya munyika yedu akarongazve nokupa upenyu kuzvokwadi zvakanga zvafa, achiita kuti zvive nesimba zvikuru nokuda kwokubatsira zvizvarwa zvichatevera. Aiva Jesu Kresto akanga ane simba rokudzikinura zvokwadi kubva mumarara, uye kuzipa zvakare kunyika dziine kupfuura kutsva kwadzo kwekutanga nesimba.” Manuscript Releases, volume 13, 240, 241.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

Makiyi a Petro aali aakutondezya alimwi aakusyomununa, nkabela Petro uiminina mubbede wamaKristu wakumamanino, mbabo bali zyuulu zili makumi one amane zili bane. Mulumbe wakutondezya wa Petro, nguubonedwe mu bumboni bwa zyuulu zili makumi one amane zili bane, ngo kusindikwa. Mulumbe wakusyomununa wa Petro mu bumboni bwa zyuulu zili makumi one amane zili bane ngo Buislamu bwa ntamyo yacitatu.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “පසුව මම තුන්වන දූතයා දුටුවෙමි. මා සමඟ සිටි දූතයා මෙසේ කීවේය: ‘ඔහුගේ කාර්යය භයානකය. ඔහුගේ මෙහෙවර අතිවිශ්මයජනකය. ඔහු යනු ගෝධූම කුඩුබීජවලින් වෙන් කොට, ස්වර්ගීය ගබඩාව සඳහා ගෝධූම මුද්‍රා තබන්නා හෝ බැඳ තබන්නා වන දූතයාය. මේ කරුණු මුළු මනසම, මුළු අවධානයම සම්පූර්ණයෙන් අල්ලාගත යුතුය.’” Early Writings, 119.

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

Gorosi rakasungwa anomiririrwa nechibayiro chegorosi rezvibereko zvokutanga chePentekosti, icho, sechibayiro chinozunguzirwa, chingamiririra kusimudzwa kwemureza wevane zviuru zana namakumi mana nezvina. Kuiswa chisimbiso kwevanhu vaMwari ishoko remukati raPetro, rinoitika mukati menhoroondo yeIslam yenhamo yechitatu, iyo inosunungurwa zvishoma nezvishoma kubva pa9/11 zvichienda mberi.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Zvino shure kwaizvozvo ndakaona vatumwa vana vamire pamakona mana enyika, vakabata mhepo ina dzenyika, kuti mhepo irege kuvhuvhuta panyika, kana pagungwa, kana pamuti upi zvawo. Uye ndakaona mumwe mutumwa achikwira achibva kumabvazuva, ane chisimbiso chaMwari mupenyu; akadanidzira nenzwi guru kuvatumwa vana avo vakanga vapihwa simba rokukuvadza nyika negungwa, achiti, Musakuvadza nyika, kana gungwa, kana miti, kusvikira taisa chisimbiso pahunhu dzevaranda vaMwari wedu pahuma dzavo. Zvakazarurwa 7:1–3.

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Iyo mhepo ina yakange yakadziviswa panguva yokusungwa kwevanhu vaMwari yakasunungurwa pa9/11, ikazodziviswazve naGeorge Bush mudiki. Shoko rokunze raPetro iIslamu, uye kusunungurwa pamwe nokudziviswa kweIslamu ndicho shoko rokunze rinofamba mukati menguva yokuiswa chisimbiso. Hunhu hwaPetro hwevanhu hwakabatanidzwa noUmwari, nokuti makiyi aakapiwa anomirira kuwirirana pakati pedenga nenyika.

We will continue this study in the next article.

Tizoenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

> “Umnyama womubi ubagubuzela labo abangakunaki ukukhuleka. Izilingo zesitha ezihlebelezwayo zibahugela esonweni; futhi konke lokhu kungenxa yokuthi abasebenzisi amalungelo uNkulunkulu abanike wona ekuhleleni kwakhe okungcwele komthandazo. Kungani amadodana namadodakazi kaNkulunkulu engaba manqikanqika ukukhuleka, kuyilapho umthandazo uyisihluthulelo esisesandleni sokholo sokuvula inqolobane yasezulwini, lapho kugcinwe khona ingcebo engenamkhawulo yamandla oPhezukonke? Ngaphandle komthandazo ongaphezi nokulinda ngokuqaphela, sisengozini yokuba budedengu nokuphambuka endleleni efanele. Umphikisi uqhubeka njalo efuna ukuvimba indlela eya esihlalweni somusa, ukuze singathi ngezicelo ezishisekayo nangokholo sithole umusa namandla okumelana nesilingo.”

> “There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

> “Kune mamiriro akati kuti atinogona kutarisira nawo kuti Mwari achanzwa nokupindura minyengetero yedu. Chimwe chezvokutanga pane izvi ndechokuti tinzwe kushayiwa kwedu rubatsiro runobva kwaAri. Akavimbisa achiti, ‘Ndichadurura mvura pamusoro paane nyota, nenzizi pamusoro penyika yakaoma.’ Isaya 44:3. Avo vane nzara nenyota yokururama, vanoshuva Mwari, vanogona kuva nechokwadi chokuti vachagutswa. Mwoyo unofanira kuvhurika kusimba roMweya, kana zvisina kudaro chikomborero chaMwari hachigoni kugamuchirwa.

> “Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

> “Isidingo setfu lesikhulu sona sodvwa siyinkhulumo, futsi siyasincusela ngendlela lemnandzi kakhulu. Kodvwa iNkhosi kufanele icelwe kutsi isentele letintfo. Itsi, ‘Celani, khona nitawuphiwa.’ Futsi, ‘Loyo longayekelanga iNdvodzana yaKhe lucobo, kodvwa wayinikela ngenca yetfu sonkhe, angeke yini futsi kanye naYo asiphe ngesihle tintfo tonkhe na?’ Matewu 7:7; Roma 8:32.”

> “If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

> “សិន​បើយើង​ទុក​អំពើ​ទុច្ចរិត​ក្នុង​ចិត្ត​របស់​យើង ប្រសិន​បើ​យើង​នៅ​តែ​ប្រកាន់​ជាប់​នឹង​អំពើ​បាប​ណា​មួយ​ដែល​យើង​ដឹង​ច្បាស់ នោះ​ព្រះអម្ចាស់​នឹង​មិន​ស្តាប់​យើង​ឡើយ; ប៉ុន្តែ ការអធិស្ឋាន​របស់​ព្រលឹង​ដែល​ប្រែ​ចិត្ត ហើយ​បន្ទាប​ខ្លួន ចែងតែ​ត្រូវ​បាន​ទទួល​យក​ជានិច្ច។ នៅ​ពេល​ដែល​កំហុស​ទាំង​អស់​ដែល​យើង​ដឹង​ច្បាស់​ត្រូវ​បាន​កែ​ឲ្យ​ត្រឹមត្រូវ​ហើយ នោះ​យើង​អាច​ជឿ​ថា ព្រះ​នឹង​ឆ្លើយ​តប​សំណូមពរ​របស់​យើង។ គុណសម្បត្តិ​របស់​ខ្លួន​យើង​មិន​អាច​នាំ​ឲ្យ​យើង​ទទួល​បាន​ព្រះគុណ​ពី​ព្រះ​ជាម្ចាស់​ឡើយ; គឺ​ជា​សេចក្តី​សម​គួរ​របស់​ព្រះយេស៊ូវ​ដែល​នឹង​សង្គ្រោះ​យើង ហើយ​ព្រះលោហិត​របស់​ទ្រង់​ដែល​នឹង​សម្អាត​យើង; ទោះ​ជា​យ៉ាង​ណា​ក៏​ដោយ យើង​ក៏​មាន​ភារកិច្ច​មួយ​ដែល​ត្រូវ​ធ្វើ ក្នុង​ការ​អនុលោម​តាម​លក្ខខណ្ឌ​នៃ​ការ​ទទួល​យក​ផង​ដែរ។”

> “Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

> “Ekuru erikuru rikuru rya okusaba okuhangura ni okwikiriza. ‘Orikwija ahari Ruhanga asemerire okwikiriza ngu Ariho, kandi ngu ni Omuheereza w’empeera y’abamusherura n’obweziriki.’ Abaheburayo 11:6. Yesu akagambira abeegi be ati, ‘Buri kintu kyona eki murikwenda, ku murikushaba, mwikirize ngu mwakihabwa, kandi mulikihabwa.’ Mariko 11:24. Nitumutwara aha kigambo Kye?” Steps to Christ, 94–96.

> “Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

> “Hapa pana fundisho kwa vijana wanaodai kuwa watumishi wa Mungu, wakiubeba ujumbe Wake, ilhali wamejikuza katika tathmini yao wenyewe. Hawawezi kufuatilia chochote cha ajabu katika uzoefu wao, kama alivyoweza Eliya, hata hivyo hujiona kuwa juu ya kutekeleza wajibu ambao kwao huonekana kuwa wa hali ya chini. Hawatashuka kutoka katika hadhi yao ya huduma ili kufanya utumishi unaohitajika, kwa kuogopa kwamba watakuwa wanafanya kazi ya mtumishi. Wote wa namna hiyo wanapaswa kujifunza kutokana na mfano wa Eliya. Neno lake lilifunga hazina za mbingu, umande na mvua, zisishuke juu ya nchi kwa muda wa miaka mitatu. Neno lake pekee lilikuwa ufunguo wa kuifungua mbingu na kuleta manyunyu ya mvua. Aliheshimiwa na Mungu alipotoa sala yake rahisi mbele ya mfalme na maelfu ya Israeli, ambayo kwa kuitikia kwake moto ulimulika kutoka mbinguni na kuwasha moto juu ya madhabahu ya dhabihu. Mkono wake ulitekeleza hukumu ya Mungu katika kuwaua makuhani mia nane na hamsini wa Baali; na hata hivyo, baada ya taabu ya kuchosha na ushindi wa wazi kabisa wa siku ile, yeye ambaye angeweza kuleta mawingu na mvua na moto kutoka mbinguni alikuwa tayari kutenda huduma ya mtu wa hali ya chini na kukimbia mbele ya gari la Ahabu gizani na katika upepo na mvua ili kumtumikia mtawala ambaye hakuwa ameogopa kumkemea usoni kwa sababu ya dhambi na uhalifu wake. Mfalme akaingia ndani ya malango. Eliya akajifunika vazi lake na kulala juu ya nchi tupu.” Testimonies, volume 3, 287.

Back to Articles