Article

# Laodicea - Number One

Laodicea - Namba One

Isaiah’s Prophecy of Doom for the Valley of Vision

Unabii wa Isaya wa Maangamizi kwa Bonde la Maono

Author

Jeff Pippenger

Published

August 14, 2023

Formats

PDF
Word
Song MP3

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Moročo pamusoro pomupata wechiratidzo. Chii chiri kukutambudza zvino, zvawakwira chose pamusoro pamatenga edzimba? Iwe wakazara nokumhanyamhanya, guta rine bope, guta rinofara; vakaurayiwa vako havana kuurayiwa nomunondo, kana kufira muhondo. Vatongi vako vose vatiza pamwe chete, vakasungwa navafuri vemiseve; vose vakawanikwa mauri vakasungwa pamwe chete, ivo vakanga vatiza vachibva kure. Naizvozvo ndakati, Bvai pandiri; ndichachema zvikuru, musatambudzika kundinyaradza, nokuda kwokuparadzwa komwanasikana wavanhu vangu. Nokuti izuva rokutambudzika, nerokutsikirirwa, nerokuvhiringidzika, naIshe Jehovha wehondo, mumupata wechiratidzo, rokuputswa kwamasvingo, nerokuchema kumakomo. Isaya 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Mubhuku raIsaya, shoko rokuti “mutoro” rinowanikwa kagumi nesere. Pazvinorehwa izvozvo, gumi nerimwe zvinonyatsozivisa zviporofita zvemarudzi ekutongwa nokuparadzwa, uye mamwe manomwe anoreva mutoro sechinhu chinotakurwa pafudzi. Pane chirevo chimwe chete pakati pezvinodudzirwa se“mutoro” chinomirira chinhu chinotakurwa pafudzi uye panguva imwe chete chiriwo chiporofita chekutongwa nokuparadzwa. Ndinoda kutaura pamusoro pechirevo ichocho chimwe chete, chinova izwi rechiHebheru rinoreva chinhu chinotakurwa, asiwo chiri chiporofita chekutongwa nokuparadzwa; naizvozvo ndiri kuratidza kusiyana uku kubva pakutanga, kunyange zvazvo tisingazodzokeri kuzvinhu izvi kusvikira pava paya.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Isahluko asicaci ngokungaqondakaliyo malunga nentsingiselo “yentili yombono,” kuba ichongiwe njenge “Sixeko sikaDavide” kwananjenge “Yerusalem.” Intili yombono ibhekisa kubu-Adventist baseLawodike ngexesha lembali yeendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye. UIsaya wamisela umxholo wale ntshabalalo ngembali emelwe kwisahluko samashumi amabini, ngokuchaza ukoyiswa okuqhubekayo kwehlabathi ngukumkani waseAsiriya, owayethumele inkokeli yomkhosi egama linguTartan ukuba ithimbe isixeko saseYiputa esibizwa ngokuba yiAshdode.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Mutemo weSonto unotaurwa pana Danieri 11:41, uye unoratidza mapoka matatu ano“pukunyuka” kubva muruoko rweupapa panguva yemutemo weSonto.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> Pagore rakauya Tātani kuAshidhodhi, (Sagoni mambo weAsiriya paakamutuma,) akarwa neAshidhodhi, akarikunda, akaritora; panguva iyo iyoyo Jehovha akataura naIsaya mwanakomana waAmozi, achiti: Enda undo sunungura masaga okuva muchiuno mako, ubvise neshangu patsoka dzako. Akazviita saizvozvo, akafamba asina nguvo uye asina shangu. Jehovha akati: Sezvakaita muranda wangu Isaya afamba asina nguvo uye asina shangu kwamakore matatu, kuti chive chiratidzo nechinhu chinoshamisa pamusoro peIjipiti nepamusoro peItiyopiya; saizvozvo mambo weAsiriya achatungamidza vaIjipiti vari vasungwa, navaItiyopiya vari nhapwa, vaduku navakuru, vasina nguvo uye vasina shangu, magaro avo akafukurwa, kuti Ijipiti inyadziswe. Ivo vachatyiswa nokunyadziswa pamusoro peItiyopiya, chavaitarisira, uye pamusoro peIjipiti, kuzvikudza kwavo. Zvino mugari wechitsuwa ichi achati nezuva iro: Tarirai, ndizvo zvakaita zvataitarisira, kwataitizira kuti tibatsirwe tirwirwe kubva kuna mambo weAsiriya; zvino isu tichapunyuka sei? Isaya 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Umbuto wolipapwile kuŵanthu ŵa pachirwa nchakuti: kasi ŵathawirenge wuli ku fumu ya Asiriya, iyo yikuyimiriraso nga ni fumu ya kumpoto mu Danieli 11.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Iye [mambo wokumusoro] achapindawo munyika yakaisvonaka, uye nyika zhinji dzichaparadzwa; asi ava ndivo vachapunyuka kubva muruoko rwake, ivo Edhomu, naMoabhu, navakuru vevana vaAmoni. Danieri 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

Mundima ndima iyi, mutemo weSvondo muUnited States unozivikanwa, uye mune zvimwe zvirevo zvinyoro-nyoro mundima yaDanieri zvinokosha kuti zviongororwe. Pane ndima nhatu dzinotevedzana muna Danieri 11:40–43 dzose dzinoratidza “nyika.” Mundima 40, nyika dzinomirira yaimbova Soviet Union dzakatsvairwa neupapa pamwe neUnited States muna 1989. Vanyori venhoroondo vemazuva ano vanosimbisa chokwadi ichi.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Ipapo ndipo katika aya ya arobaini na mbili tunalikuta neno “nchi” likiwakilisha nchi zote za sayari ya dunia, wakati mfalme wa kaskazini (upapa) anapoiteka Misri, ambayo inawakilisha ulimwengu mzima. Huo ni mmoja wa utofauti wa maana. Ule mwingine kati ya utofauti huo miwili ninaourejelea katika aya hizo tatu unahusu neno “kuokoka” katika aya ya arobaini na moja na kisha tena katika aya ya arobaini na mbili. Hayo ni maneno mawili tofauti ya Kiebrania, ingawa yote mawili yametafsiriwa kuwa “kuokoka.” Neno la Kiebrania lililotafsiriwa kuwa “kuokoka” katika aya ya arobaini na mbili lina maana ya kutopata ukombozi wowote; kwa maana wakati “wafalme kumi” wanaowakilisha Umoja wa Mataifa wanapokubali kuikabidhi serikali yao ya dunia moja chini ya udhibiti wa mnyama wa kipapa, hakuna kuokoka—hakuna ukombozi.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> Uye nyanga gumi dzawaakaona madzimambo gumi, asati agamuchira ushe; asi vanogamuchira simba samadzimambo kweawa rimwe chete pamwe nechikara. Ava vane murangariro umwe, uye vachapa simba ravo nesimba ravo rechokwadi kuchikara. Ava vacharwa neGwayana, uye Gwayana richavakunda; nokuti iye ndiye Ishe wamadzishe, naMambo wamadzimambo; uye avo vanaye ndivo vakadanwa, nevakasarudzwa, navakatendeka. Uye akati kwandiri, Mvura dzawaakaona, panogara hure, ndidzo ndudzi, namapoka avanhu, nendudzi dzamarudzi, nendimi. Uye nyanga gumi dzawaakaona pachikara, idzi dzichavenga hure, dzichariita dongo uye dzisina kupfeka, uye dzichadya nyama yaro, dzicharipisa nomoto. Nokuti Mwari wakaisa mumwoyo yadzo kuti dziite kuda kwake, uye kuti dzibvumirane, nokupa ushe hwadzo kuchikara, kusvikira mashoko aMwari azadziswa. Zvakazarurwa 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Aya “madzimambo gumi” anotaurwa kakawanda muShoko raMwari, uye munyaya yaEriya, Ahabhu, mambo waIsraeri, ndiye akanga ari musoro wamarudzi gumi, uye akanga akaroora Jezebheri. Jezebheri ihupapa pakuguma kwenyika, Eriya ndivo vatumwa veshoko rengirozi yechitatu, uye Ahabhu ndiye musoro wesungano yemadzimambo gumi. Ahabhu anomirira United States semutungamiri weUnited Nations mukati menhoroondo yechiporofita yemutemo weSvondo. Kana Egipita richikundwa neAsiriya, mambo wokumusoro muna Danieri 11:42 anenge achangobva kumanikidza madzimambo gumi kuti abvumirane kupa ushe hwawo kusimba rehupapa.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Patiri kuswedera pedyo nedambudziko rokupedzisira, zvinokosha zvikuru kuti kuwirirana nokubatana zvivepo pakati pematurusi aShe. Nyika yakazara nedutu nehondo nokusawirirana. Asi pasi pomusoro mumwe—simba rapapa—vanhu vachabatana kuti vapikise Mwari ari mumunhu wezvapupu Zvake. Kubatana uku kunosimbiswa nomuramba kutenda mukuru. Iye paanenge achitsvaka kubatanidza vamiririri vake mukurwisa chokwadi, achashandawo kuti aparadzanise nokuparadzira vatsigiri vacho. Godo, kufungirana zvakaipa, nokutaura zvakaipa, zvinokurudzirwa naye kuti zvibudise kusawirirana nokupesana.” Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

Mundima makumi mana nerimwe tinowana shoko rokuti “kupunyuka,” uye mundima makumi mana nembiri tinowanawo shoko rokuti “kupunyuka,” asi aya mashoko maviri echiHebheru akasiyana. Shoko rakashandurwa richinzi “kupunyuka” mundima makumi mana nerimwe rinoreva kupunyuka sokunge nokutsvedza. Ndiro shoko rakashandurwa richinzi “kupunyuka” mundima yechitanhatu yaIsaya chitsauko makumi maviri. “Pazuva iro” “mugari wechitsuwa ichi” anobvunza kuti vangapunyuka sei muAsiriya uyo “pazuva iro” ari kukunda nyika zvishoma nezvishoma, sezvinoratidzwa muna Danieri gumi nerimwe uye mune dzimwe nzvimbo dzinoverengeka dzeMagwaro.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

Muna Danieri chitsauko 11 ndima 41, apo hupapa—kana, sezvaanomumiririra Danieri, mambo wokumusoro; kana, sezvaanomumiririra Isaya, muAsiria—huri kukunda “nyika inobwinya,” inomiririra United States, pane mapoka maviri anozivikanwa.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Iyewo achapindawo munyika inobwinya, uye nyika zhinji dzichaparadzwa; asi ava ndivo vachapukunyuka kubva muruoko rwake, ivo Edhomu, neMoabhu, navakuru vavana vaAmoni. Danieri 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Rimwe ni “abenshi” bazarandurwa, kandi irindi tsinda rigereranywa na “Edomu, Mowabu n’abakuru b’abana ba Amoni.” Mu gihe cy’itegeko ryo ku cyumweru, Ibyahishuwe 18:4 hahamagarira abakiri i Babuloni “gusohokamo.”

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> Ndzi twa rito rin’wana ri huma etilweni, ri ku: Humani eka yena, n’wina vanhu va mina, leswaku mi nga vi vatirhisani va swidyoho swa yena, ni leswaku mi nga amukeli swin’wana swa makhombo ya yena. Nhlavutelo 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Edomu, Moabu, na wakuu wa wana wa Amoni ndio wale wanaookoka kwa ujanja wa kuteleza, kama vile mataifa ya kisiwani katika Isaya ishirini yanavyotarajia kufanya.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

M’vesi ya makumi mana na rimwe, rimwe divi rerinoreva randiri kutaura nderekuti mumavhesi makumi mana, makumi mana nerimwe, uye makumi mana namaviri tinowana shoko rinoti “nyika,” asi mum’vesi ya makumi mana nerimwe ishoko rakawedzerwa, harisi mumashoko ekutanga aDanieri, uye harifaniri kuva imomo. Nyika zhinji dzakakundwa mukuzadzikiswa kwem’vesi ya makumi mana pakupunzika kweSoviet Union, uye nyika zhinji dzinotorwa apo upapa hunotora kutonga kweUnited Nations. Asi panguva yomurayiro weSvondo muUnited States, “vazhinji” vanokundwa havasi nyika zhinji; vanogona chete kuva maAdventist eZuva reSere.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> “もし真理の光があなたに示され、第四条の戒めの安息日を明らかにし、また日曜日遵守には神の御言葉のうちに何の根拠もないことを示しているのに、それでもなおあなたが偽りの安息日に執着し、神が『わたしの聖なる日』と呼ばれる安息日を聖なるものとして守ることを拒むなら、あなたは獣の刻印を受けるのである。それはいつ起こるのか。日曜日に労働をやめ、神を礼拝するようあなたに命じる布告に従うときである。その際、あなたは、日曜日が通常の労働日以外の何ものであることを示す言葉が聖書の中に一つもないことを知っていながら、獣の刻印を受けることに同意し、神の印を拒むのである。” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Ilungu ngalinye lebandla lamaSeventh-day Adventist lamukela imfundiso yeSabatha ngesikhathi liqala ukubhapathizwa njengelungu lebandla, futhi libekwe phansi kwesibopho mayelana “nokukhanya kweqiniso” okuphathelene neSabatha.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Ukushintshwa kweSabatha kuyisibonakaliso, noma uphawu, lwegunya lebandla lamaRoma. Labo okuthi, beqonda izimangalo zomyalo wesine, bakhethe ukugcina isabatha samanga esikhundleni seSabatha leqiniso, ngalokho banikela ukuhlonipha kulowo mbuso okuwuphela kwawo owawuyalayo. Uphawu lwesilo luyiSabatha lobupapa, olwamukelwe ngumhlaba esikhundleni sosuku olwamiswa nguNkulunkulu.

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> “ක්‍රිස්තු විරුද්ධ සත්වයාගේ ලකුණ මෙතෙක් කිසිවෙකුත් ලබාගෙන නැත. පරීක්ෂණයේ කාලය තවම පැමිණ නොමැත. රෝමානු කතෝලික සභාසංගමයද ඇතුළුව, සෑම සභාවකම සැබෑ ක්‍රිස්තියානීහු සිටිති. ඔවුන්ට ආලෝකය ලැබී, සිව්වන ආඥාවෙහි බැඳීම දැනගෙන නොමැති තුරු, කිසිවෙකුත් දණ්ඩනයට පත් කරනු නොලැබේ. එහෙත් ව්‍යාජ සබත් දිනය බලයෙන් ක්‍රියාත්මක කරවන නියෝගය නිකුත් වන කල, සහ තුන්වන දේවදූතයාගේ මහ හඬ මිනිසුන්ට සත්වයා සහ ඔහුගේ රූපයට නමස්කාර කිරීම පිළිබඳව අවවාද කරන කල, බොරු සහ සත්‍ය අතර සීමාරේඛාව පැහැදිලි ලෙස ඇඳෙනු ඇත. එවිටත් අකටයුතුකමින් දිගටම පැවතෙන අය සත්වයාගේ ලකුණ ලබාගනු ඇත.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> “නිග්‍රහයෙන් යුත් ඉක්මන් පියවරෙන් අපි මේ කාල පරිච්ඡේදයට ළඟා වෙමින් සිටිමු. ප්‍රොටස්ටන්ට් සභා අසත්‍ය ආගමක් රැකගැනීම සඳහා ලෞකික බලය සමඟ එක්වන කල, එයට විරුද්ධ වීම නිසා ඔවුන්ගේ පූර්වජයන් දරුණුතම පීඩනය දරා සිටියහ; එවිට සභාව හා රාජ්‍යය යන දෙකේ ඒකාබද්ධ අධිකාරිය මඟින් පාප්වරුන්ගේ සබත බලයෙන් ක්‍රියාත්මක කරනු ලැබේ. ජාතික අපස්ථානයක් ඇති වනු ඇත; එය අවසානයේ ජාතික විනාශයෙන් පමණක් නිමාවට පත් වනු ඇත.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Pamutemo weSabata, vanhu chete vachanzi vane mutoro pamusoro pechiedza chengirozi yechitatu iMaAdventista eZuva reChinomwe, nokuti ipapo chete ndipo apo avo vari kunze kwechiAdventista vachaisirwa pamberi pavo muyedzo wengirozi yechitatu. “Vazhinji” vanowisirwa pasi pamutemo weSabata ndivo maAdventista eRaodhikia, nokuti “kutonga kunotanga paimba yaMwari.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Saizvozvoo vokupedzisira vachava vokutanga, navokutanga vachava vokupedzisira; nokuti vazhinji vanodanwa, asi vashoma vanosarudzwa. Mateo 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Isaya ni “ikimenyetso n’igitangaza” kuri Egiputa na Etiyopiya concerning n’ukuntu ubupapa bugenda bwigarurira isi buhoro buhoro. Egiputa ni Umuryango w’Abibumbye; Etiyopiya ni Leta Zunze Ubumwe z’Amerika, kandi Ashuri ni ubupapa. Muri urwo rwego rw’ayo mateka y’ubuhanuzi, Isaya atangira kugaragaza urukurikirane rw’ubuhanuzi bw’amakuba. Igice cya makumyabiri na kabiri kivuga iby’Abalawodikiya batsindwa ku itegeko ryo ku Cyumweru, n’Abafiladelifiya bahamagara “Edomu, Mowabu n’abakuru bo mu bana ba Amoni” ngo bave i Babuloni.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

Adventizimi i Laodicesë i mungon karakteri i nevojshëm për të shpëtuar, dhe ata nxirren jashtë nga goja e Zotit në ligjin e së dielës. E vë në dukje këtë fakt vetëm për të theksuar pikën vijuese. Isaia njëzet e dy paraqet një arsye tjetër pse Laodicea humbet, sepse profecia e dënimit është kundër luginës së “vegimit”. Ka dy fjalë kryesore hebraike që përkthehen si “vegim”. Njëra përfaqëson vargun profetik të ngjarjeve dhe tjetra përfaqëson një vegim të Krishtit. Njëra është e jashtme ndaj kishës dhe tjetra është e brendshme për kishën. Fjala në kapitullin njëzet e dy është vegimi që përfaqëson ngjarjet profetike, dhe është e njëjta fjalë që përkthehet si “vegim” në librin e Fjalëve të Urta.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Apho kungekho khona umbono, abantu bayabhubha; kodwa ogcina umthetho, uyajabula. IzAga 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Mutoro womupata woku mona” mbo ulombolyo ulapandulula amaqembu yabili ya basuminishi mu kipwilo kya Lesa ku mpelo ya nkulo. Iqembu limbi ilyaimininwa na Shebna ni Laodikea, ne qembu limbi ni Filadelifia, ilyaimininwa na Eliakimu mwana wakwe Hilikia. Ubufyantiko pakati ka maqembu yabili muli ici cipandwa, cine cine, ni bumobwine ubuli mu munganwa wa bana nacisungu ikumi. Iqembu limbi lyalikwata amafuta pakati ka bushiku, ne qembu limbi talyalikwata. “Amafuta,” nga cipasho, yaimininisha amafunde ayapusana ukulingana ne cimo cimo mu calo capo yasanwamo, lelo muli Esaya amakumi yabili na yabili “amafuta” ya bana nacisungu ikumi yaimininishiwa ku shi “ukumona.” Iqembu limbi lyalikwata “amafuta,” ne qembu limbi talyalikwata.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abapagaziwe abemi eceleni kweNkosi yomhlaba wonke, banesikhundla esake sanikwa uSathane njengokerubi olambathisayo. Ngezidalwa ezingcwele ezizungeze isihlalo sobukhosi saYo, iNkosi igcina ukuxhumana okuqhubekayo nabakhileyo emhlabeni. Amafutha egolide amele umusa uNkulunkulu agcina ngawo izibani zabakholwayo ziphiwe, ukuze zingacwayizi zicime. Ukube bekungengenxa yokuthi la mafutha angcwele athululwa evela ezulwini ngemiyalezo kaMoya kaNkulunkulu, amandla obubi abeyoba nokulawula okuphelele phezu kwabantu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Mwari vanokudzwa zvishoma kana tisingagamuchiri mashoko avanotitumira. Nokudaro tinoramba mafuta endarama avanoda kudurura mumweya yedu kuti asvitswe kune vari murima. Kana kudanwa kukasvika, ‘Tarirai, chikomba chiri kuuya; budai munosangana nacho,’ avo vasina kugamuchira mafuta matsvene, vasina kuchengeta nyasha dzaKristu mumwoyo yavo, vachawana, sezvakaita mhandara dzakapusa, kuti havana kugadzirira kusangana naIshe wavo. Havana, mukati mavo, simba rokuwana mafuta acho, uye upenyu hwavo hunoparara. Asi kana Mweya Mutsvene waMwari ukakumbirwa, kana tikanyengetera, sezvakaita Mosesi, ‘Ndiratidzei kubwinya kwenyu,’ rudo rwaMwari ruchadururwa mumwoyo yedu. Kubudikidza nemipombi yendarama, mafuta endarama achasvitswa kwatiri. ‘Kwete nesimba, kana noukuru, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Nokugamuchira mwaranzi inopenya yeZuva Rokururama, vana vaMwari vanovhenekera sezviedza munyika.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Imizimu yabaprofeti iyavumelana, futhi abagcotjiwe ababili bakaZekhariya bangofakazi ababili beSambulo 11.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> “Mayelana nofakazi ababili umprofethi uqhubeka athi: ‘Laba yizihlahla zomnqumo ezimbili, nezinti zezibani ezimbili ezimi phambi kukaNkulunkulu womhlaba.’ ‘Izwi lakho,’ kusho umhubi, ‘liyisibani ezinyaweni zami, nokukhanya endleleni yami.’ IsAmbulo 11:4; AmaHubo 119:105. OFakazi ababili bamele imiBhalo yeTestamente Elidala neTestamente Elisha. Kokubili kungubufakazi obubalulekile ngemvelaphi nangokuhlala phakade komthetho kaNkulunkulu. Kokubili futhi kungofakazi ngecebo losindiso. Izibonakaliso, imihlatshelo, neziprofetho zeTestamente Elidala kukhomba ngaphambili kuMsindisi ozayo. AmaVangeli nezincwadi zeTestamente Elisha zilandisa ngoMsindisi osefikile ngendlela yona kanye eyabikezelwa yizibonakaliso nangeziprofetho.” The Great Controversy, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Zekariahovi dve pomazané osoby predstavujú proces sprostredkovania, ktorý je znázornený v prvej kapitole Zjavenia. „Olej“, ktorým je prorocké „videnie“ dejinných udalostí, sa sprostredkúva prostredníctvom Starej a Novej zmluvy. V jedenástej kapitole Zjavenia sú títo dvaja svedkovia podľa kontextu stotožnení s Mojžišom a Eliášom. Mojžiš a Eliáš sú symbolom sami osebe.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Zvikamirirwa pamwe chete, sezvakaita paGomo reKushandurwa kwechimiro kana muna Zvakazarurwa gumi neimwe, zvinova zviratidzo zvezvokwadi mbiri dzakasiyana. Pagomo iro vanomiririra vafiri kutenda panguva yedambudziko remutemo weSvondo pamwe chete nevanhu vane zviuru zana nemakumi mana nezvina, asi muna Zvakazarurwa gumi neimwe vanomiririra Testamende Yekare neTestamende Itsva. Asi kuAdventism vanomiririrawo kupfuura ipapo. Zvapupu zviviri kuvaJudha zvakanga zviri “murayiro navaprofita,” zvichimiririra Testamende Yekare, uye zvapupu zviviri kuvaKristu zvakanga zviri Testamende Yekare neTestamende Itsva, asi kuAdventism zvapupu zviviri iShoko raMwari neuchapupu hwaJesu. Ndokusaka Johani akanga ari muPatmos.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Ndzi Yohane, loyi na mina ndzi nga makwenu, ni mutekaxiave na n’wina eku xanisekeni, ni le ku fumeni, ni le ku tiyiseleleni ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patimo, hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Mu Isaya makumi maviri nemaviri munomiririrwa zvapupu zviviri, Mozisi naEria, kunyange zvazvo izvi zvichingazivikanwa chete kana mukashandisa musimboti weArfa neOmega pachitsauko ichocho. Fungai pakatanga Jesu tsananguro Yake ye“chiratidzo” chezviitiko zvechiporofita kuvadzidzi Vake panzira inoenda kuEmausi.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> “Kuanzia kwa Musa, aliye Alfa yenyewe ya historia ya Biblia, Kristo alifafanua katika Maandiko yote mambo yahusuyo Yeye Mwenyewe.” Tumaini la Vizazi Vyote, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Eriya ndi mprofita amene amaoneka pamaso pa tsiku lalikulu ndi loopsa la Ambuye, ndi uthenga wokhazikika pa mfundo ya Alfa ndi Omega, kutembenuza mitima ya makolo (alfa) kwa ana (omega). Mose ndi Eriya amaimira alfa ndi omega ya uneneri wa Baibulo. Ngati mungamve, Mose anali William Miller. Mose ndi Miller onse anamwalira, ndipo onse anazindikiridwa mwa kudzozedwa kuti ndi opulumuka. Mose, ndithudi, anaukitsidwa mwamsanga atangomwalira, koma angelo akuyembekezera pafupi ndi manda a Miller mpaka kuuka kwake. Eriya akuimira mthenga wotsiriza asanabwere tsiku lalikulu ndi loopsa la Ambuye.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “Wayahudi walijaribu kuzuia kutangazwa kwa ujumbe uliokuwa umetabiriwa katika Neno la Mungu; lakini unabii lazima utimizwe. Bwana asema, ‘Tazama, nitawapelekea Eliya nabii kabla ya kuja siku ile kuu na ya kuogofya ya Bwana’ (Malaki 4:5). Mtu fulani atakuja katika roho na nguvu za Eliya, naye atakapoonekana, watu huenda wakasema, ‘Una bidii mno, huyafasiri Maandiko isivyopasa. Ngoja nikuambie jinsi ya kufundisha ujumbe wako.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> “Kunabantu abaningi abangakwazi ukuhlukanisa phakathi komsebenzi kaNkulunkulu nowomuntu. Ngizokhuluma iqiniso njengoba uNkulunkulu enginika lona, futhi ngithi manje, uma niqhubeka nokugxeka, nokuba nomoya wokuphikisana, anisoze nalazi iqiniso. UJesu wathi kubafundi baKhe, ‘Ngisenezinto eziningi zokunitshela zona, kodwa aninakuzithwala manje’ (Johane 16:12). Babengekho esimweni sokwazisa izinto ezingcwele nezingunaphakade; kodwa uJesu wathembisa ukuthumela uMduduzi, owayezobafundisa zonke izinto, futhi abakhumbuze zonke izinto ayekade ezishilo kubo. Bazalwane, akufanele sibeke ukwethembela kwethu kumuntu. ‘Yekani umuntu, omoya wakhe usemakhaleni akhe; ngoba ubalwa ngani na?’ (Isaya 2:22). Kumele ninamathisele imiphefumulo yenu engenakuzisiza kuJesu. Akusifanele ukuphuza emthonjeni wesigodi, lapho kukhona umthombo entabeni. Masiyeke imifudlana ephansi; make size emithonjeni ephakeme. Uma kukhona iphuzu leqiniso eningaliqondi, eningavumelani ngalo, phenya, uqhathanise umbhalo nombhalo, wehlisele umgodi weqiniso ujule emayini yeZwi likaNkulunkulu. Kumele nizibeke nina nemibono yenu e-altare likaNkulunkulu, nilahle imibono yenu eniyibambe ngaphambili, futhi nivumele uMoya waseZulwini aniholele kulo lonke iqiniso.” Selected Messages, incwadi 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Muna Isaya makumi maviri nemaviri, Shebna naEriakimu vanomiririra vakachenjera navakapusa vari mukati meAdventismu pakuguma kwenyika, mambo wokumusoro paanenge achifambira Jerusarema. Eriakimu mwanakomana waHirikiya aiva ne“chiratidzo,” asi Shebna akanga asina.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Pasina chiratidzo, vanhu vanoparara; asi anochengeta murayiro, akaropafadzwa iye. Zvirevo 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Ujumbe wa kinabii, yaani “ono” la aya hii, unahusu mambo mawili. Uelewe kuongezeka kwa nuru ya kinabii nawe uishi, na usipoelewa—unakufa. Usipoelewa, basi huwezi kuwa tayari kuitunza Sabato katika jaribu la sheria ya Jumapili. Itakuwa, “imechelewa mno.” Waadventista wa Laodikia watakaposhindwa katika sheria ya Jumapili, wataikataa sheria kwa sababu waliikataa “ono la kweli.” Hawana mafuta; hawaelewi kuongezeka kwa maarifa kunakofunuliwa baada ya kufunguliwa muhuri muda mfupi kabla ya kufungwa kwa rehema.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

> Nokuti unoti, Ndiri mupfumi, uye ndakawanda nezvinhu, uye handina chandinoda; asi hauzivi kuti uri munhu anosiririsa, nenhamo, murombo, bofu, uye usina kupfeka. Zvakazarurwa 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Chiratidzo chaIsaya ndechokuti akafamba asina nguvo uye asina shangu kwemakore matatu. Akaita izvi kuti ayambire avo vaizobvuma kunyeverwa neshoko rake rouprofita, kuti kana musinganzwisisi chiratidzo chezviitiko zvouprofita, muchasvika pamutemo weSvondo uye muchava nhapwa inotungamirirwa ichiendwa iri mumamiriro anosiririsa, anochemedza, ourombo, eupofu, uye oushama. Isaya akanga ari chiratidzo nechinhu chinoshamisa chenhoroondo yaIsaya, asi zvikuru ndechokumagumo enyika.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Kare zvino zvinhu izvi zvose zvakaitika kwavari semienzaniso; uye zvakanyorwa kuti zvitiyambire isu, isu vakasvikirwa nokuguma kwenyika. 1 VaKorinde 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Mundima ndima shanu dzokutanga dzechitsauko chemakumi maviri nembiri, Jerusarema, guta raDhavhidhi, rinoratidzwa se“guta rine bope,” “guta rinofara,” uye rakazara “nemhirizhonga.” Chirevo cheBhaibheri chinozivikanwa zvikuru, chinoshandiswawo navanhu venyika, chinoshandiswa muchitsauko ichi kumiririra guta iri “rinofara” uye “rine bope,” rakazara “nemhirizhonga,” apo vari mundima yegumi nenhatu vachitaura nomufaro vachiti, “ngatidye, ngatinwe; nokuti mangwana tichafa.” Asi, kunyange vachifara, varume vavo vanourayiwa, asi kwete nomunondo, kana muhondo; naizvozvo Isaya anobvunza achiti, “Chii chiri kukutambudza?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Cinthu chilichonse chimene chikuwavutitsa, chawachititsa kukwera pa madenga a nyumba. “Madenga a nyumba” ndi chizindikiro cha kupembedza dzuwa, mwezi ndi nyenyezi; ndi chizindikiro cha zamizimu. Mu ndimeyi, Chiadiventi chili pansi pa chisokeretso chauzimu.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> Uye avo vanonamata hondo yokudenga vari pamusoro pamatenga edzimba; uye avo vanonamata, vachipika naJehovha, vachipikawo naMalkamu; uye avo vakadzokera shure vachibva kuna Jehovha; navo vasina kutsvaka Jehovha, kana kumubvunza.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Nyarara pamberi paIshe Jehovha; nokuti zuva raJehovha rasvika pedyo; nokuti Jehovha agadzira chibayiro, adana vaenzi vake. Uye zvichaitika nezuva rechibayiro chaJehovha, kuti ndicharova machinda, navana vamambo, navose vakapfeka nguo dzavatorwa. Nezuva iroro ndicharovawo vose vanosvetuka pamusoro pechikumbaridzo, vanozadza dzimba dzavatenzi vavo nechisimba nounyengeri. Zefania 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Panguva yenhamo yomutemo weSvondo, Adventism, inomiririrwa seJerusarema, iri mu“mupata wechiratidzo.” Avo vanoramba shoko rechiporofita rinomiririrwa ne“mafuta” kana kuti “chiratidzo” vari kuita zvekunamata mweya, izvo zvinotaurwa naPauro muna VaTesaronika Wechipiri. Imomo tinoonawo avo (Shebna) vasina kugamuchira rudo rwechokwadi.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> “Na hikwalaho ka swona Xikwembu xi ta va rhumela ku hambuka lokukulu, leswaku va ta pfumela mavunwa; leswaku hinkwavo lava nga pfumerangiki ntiyiso, kambe va tsakela ku homboloka, va ta avanyisiwa.” 2 Vatesalonika 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Chokwadi, shoko rokuti “chokwadi” rinoshandiswa naPauro ishoko rechiGiriki rakatorwa pashoko rechiHebheru rokuti “chokwadi,” iro rakaumbwa nokubatanidzwa kwetsamba nhatu dzechiHebheru dzinomirira Arufa naOmega. Kuramba “chokwadi” kunomiririrwa somusimboti waArufa naOmega kunouyisa kunyengerwa kukuru pamusoro pevaRaodhikia, uye kunyengerwa ikoko ndiko kushopera kwemidzimu.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> “Anodaro muporofita Isaya achiti: ‘Kana vachiti kwamuri, Endai kun’anga dzine mweya dzavanozivana nadzo, navaroyi vanorira nenzwi diki uye vanogunun’una, ko vanhu havafaniri kutsvaka kuna Mwari wavo here? vangatsvakira vapenyu kuvakafa here? Kumurayiro nokuchapupu; kana vasingatauri maererano neshoko iri, imhaka yokuti hamuna chiedza mavari.’ Isaya 8:19, 20. Dai vanhu vakanga vachida kugamuchira chokwadi chakataurwa pachena kwazvo muMagwaro pamusoro pehunhu hwomunhu uye mamiriro avakafa, vaizoona muzvirevo nokuratidzwa zvemidzimu kushanda kwaSatani nesimba nezviratidzo nezvishamiso zvinonyengera. Asi panzvimbo pokuramba rusununguko runofadza zvikuru mwoyo wenyama uye kurega zvivi zvavanoda, vazhinji vanovhara meso avo kuchiedza uye vanoramba vachifamba vakananga mberi, vasingateereri yambiro, Satani achiruka misungo yake akavakomberedza, uye vanova chakatapwa chake. ‘Nokuti havana kugamuchira rudo rwechokwadi, kuti vaponeswe,’ naizvozvo ‘Mwari uchavatumira kunyengera kunesimba, kuti vatende nhema.’ 2 VaTesaronika 2:10, 11.” The Great Controversy, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

Muna Isaya makumi maviri namaviri, varume veguta rinofara vanourayiwa, asi kwete nehondo kana nomunondo; vanosungwa pamwe chete uye vanourayiwa pamwe navatungamiriri vakatiza.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> “अगर मण्डलीले संसारले जस्तै मार्ग पछ्यायो भने, त्यसले उही भाग्य भोग्नेछ। होइन, बरु, तिनीहरूले अझ ठूलो ज्योति पाएका हुनाले, तिनीहरूको दण्ड पश्चात्ताप नगर्नेहरूको भन्दा अझ ठूलो हुनेछ।

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “សម្រាប់យើងជាប្រជាជនមួយ យើងប្រកាសថា យើងមានសេចក្ដីពិតមុនប្រជាជនទាំងអស់លើផែនដី។ ដូច្នេះ ជីវិត និងអត្តចរិតរបស់យើង គួរតែស្របសមនឹងជំនឿបែបនេះ។ ថ្ងៃនោះកំពុងតែជិតមកដល់លើយើងហើយ ដែលមនុស្សសុចរិតនឹងត្រូវចងជាបាច់ ដូចជាគ្រាប់ធញ្ញជាតិដ៏មានតម្លៃ សម្រាប់ជង្រុកស្ថានសួគ៌ ខណៈដែលមនុស្សអាក្រក់ ដូចជាស្មៅអាក្រក់ នឹងត្រូវប្រមូលសម្រាប់ភ្លើងនៃថ្ងៃដ៏អស្ចារ្យចុងក្រោយ។ ប៉ុន្តែ ស្រូវសាលី និងស្មៅអាក្រក់ «ដុះរួមគ្នារហូតដល់រដូវច្រូត»។ Testimonies, volume 5, 100.”

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Ubuholi obuku-Isaya 22 buboshwe ndawonye “ngabatshoki bemicibisholo.” UShebina uchazwa njengomholi phezu kwendlu, njalo isikhundla sakhe sizanikezwa u-Eliyakhimi, indodana kaHilikhiya. Ku-Isaya 22 umlayezo wesiprofetho omelwe “ngumbono” wezehlakalo zesiprofetho uveze izigaba ezimbili zabakhonzayo eJerusalema ngesikhathi inkosi yasenyakatho isondela. Esinye isigaba siboshelwa esibayeni sasezulwini, kanti esinye siboshelwa emililweni yezinsuku zokucina. Okubophe ababi “ngabatshoki bemicibisholo,” okuyilolunye lwezimpawu ezinengi zobuSulumane eLizwini likaNkulunkulu.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> Uye vakasara pakuwanda kwavapfuri vemiseve, ivo varume vane simba vevana vaKedhari, vachaderedzwa; nokuti Jehovha Mwari waIsraeri ndiye wazvitaura. Isaya 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Kwaye la ngamagama oonyana bakaIshmayeli, ngokwamagama abo, ngokwezizukulwana zabo: izibulo likaIshmayeli, uNebhayoti; noKedare, noAdbheyeli, noMibhasam, noMishma, noDuma, noMasa, uHadare, noTema, uYeture, noNafishe, noKedema. Aba ngoonyana bakaIshmayeli, yaye la ngamagama abo, ngokweedolophu zabo, nangokweenqaba zabo; iinkosana ezilishumi elinesibini ngokwezizwe zazo. Genesis 25:13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Uongozi wa Waadventista ulifungwa na wapiga mishale walipoukataa ujumbe kwamba Uislamu uliishambulia Marekani tarehe 11 Septemba, 2001, katika utimilifu wa unabii wa Biblia. Shambulio la 9/11 lilikuwa uthibitisho wa ujumbe uliofunguliwa mwaka 1989, wakati wa kuanguka kwa Umoja wa Kisovieti. Shambulio la Uislamu la 9/11 lililingana na Agosti 11, 1840, wakati unabii kuhusu Uislamu kuzuiliwa ulipoutia nguvu ujumbe wa malaika wa kwanza kwa kuthibitisha kanuni kuu ya kinabii ya Miller, kwamba siku iliwakilisha mwaka. Agosti 11, 1840 ulikuwa utimilifu wa tukio lililotabiriwa ambalo lilitegemea kanuni ya siku kwa mwaka. Ulipotimia, ujumbe wa malaika wa kwanza ulipelekwa kwa kila kituo cha umisionari duniani.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 yakasimbisa murau mukuru we“chiratidzo” chakapiwa kuAdventism kuti chizivise. Murau iwoyo ndewekuti nhoroondo inodzokorora. Apo musimboti wezuva rimwe richimirira gore rimwe wakasimbiswa pana 11 Nyamavhuvhu, 1840, mutumwa ane simba waZvakazarurwa 10 akaburuka, achiratidza kupihwa simba kweshoko raMiller renguva yekutongwa, nokudaro achimiririra pachine nguva apo mutumwa waZvakazarurwa 18 akaburuka pa9/11.

> “How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “කෙසේද, මම නිව් යෝර්ක් නගරය මහාලි තරංගයකින් අතුගා දමනු ලබන බව ප්‍රකාශ කළෙමි යන වචනය පැතිරී ඇත්තේ? මෙය මම කිසිවිටකත් පවසා නැත. එහි මහත් ගොඩනැගිලි තට්ටුවෙන් තට්ටුව ඉදිවෙමින් තිබෙන බව මම නැරඹූ කල, ‘ස්වාමීන්වහන්සේ භූමිය භයානක ලෙස කම්පා කිරීමට නැඟී සිටින කල, කෙතරම් භයානක දර්ශන සිදුවේද! එවිට එළිදරව් 18:1–3 හි වචන ඉටු වනු ඇත’ යැයි මම පවසා ඇත්තෙමි. එළිදරව් පොතේ දහඅටවන පරිච්ඡේදය සම්පූර්ණයෙන්ම පෘථිවිය මත පැමිණෙන්නාවූ දේ පිළිබඳ අනතුරු ඇඟවීමකි. එහෙත් නිව් යෝර්ක් සම්බන්ධයෙන් විශේෂයෙන්ම කුමක් පැමිණෙන්නේද යන්න ගැන මට විශේෂ ආලෝකයක් නැත; මට දන්නා එකම දෙය නම්, එක් දිනෙක එහි ඇති මහත් ගොඩනැගිලි දෙවියන්වහන්සේගේ බලයේ හැරවීමත් පෙරළා දැමීමත් මගින් බිඳ වැටෙනු ඇති බවය. මට දෙන ලද ආලෝකයෙන්, විනාශය ලෝකයේ ඇති බව මම දනිමි. ස්වාමීන්වහන්සේගෙන් එක වචනයක්, උන්වහන්සේගේ බලවත් බලයේ එක ස්පර්ශයක්, සහ මෙම විශාල ව්‍යුහයන් බිඳ වැටෙනු ඇත. අපට සිතාගැනීමටවත් නොහැකි තරම් භයංකර වූ දර්ශන සිදුවනු ඇත.” Review and Herald, July 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Kunenge zvazvo pane zvimwe zvakawanda zvingataurwa pamusoro peIslam, asi Shebna anomiririra avo vanoramba “chiratidzo” chenhau yechiporofita chakavakirwa pakudzokororwa kwenhoroondo, chichiperekedzwa nechokwadi chikuru chekudzokororwa kwenhoroondo—kuti kutanga kwechinhu kunoratidza kuguma kwechinhu. Kudzivirirwa kweIslam musi wa11 Nyamavhuvhu, 1840 kwakaburitsa pasi mutumwa waZvakazarurwa gumi, uye kusunungurwa kweIslam pa9/11 kwakaburitsa pasi mutumwa waZvakazarurwa gumi nesere.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> Basi ndakati, Inzwai, ndinokumbira, imi vakuru vaJakobho, nemi machinda eimba yaIsraeri; hazvizi zvenyu here kuziva kururamisira? Imi munovenga zvakanaka, muchida zvakaipa; munovabvisa ganda ravo, nenyama yavo pamapfupa avo; imiwo munodya nyama yavanhu vangu, muchivabvisa ganda ravo; munotyora mapfupa avo, muchiavacheka-cheka, sezvinoitwa zvehari, senyama iri mukati mehari yokubikira. Ipapo vachachema kuna Jehovha, asi haangavanzwi; panguva iyoyo achavavanzira chiso chake, nokuti vakazviita zvakaipa pamabasa avo. Zvanzi naJehovha pamusoro pavaporofita vanotsausa vanhu vangu, vanoruma namazino avo vachidanidzira vachiti, Rugare; asi usingaise chinhu mumiromo yavo, vanomugadzirira hondo. Naizvozvo usiku huchava kwamuri, kuti murege kuva nechiratidzo; kuchasviba kwamuri, kuti murege kuuka; zuva richavira vaporofita, uye masikati achavasvibirira. Ipapo vavoni vachanyara, navauki vachakanganiswa; zvirokwazvo vose vachafukidza miromo yavo; nokuti hakuna mhinduro inobva kuna Mwari. Asi zvirokwazvo ini ndakazara nesimba noMweya waJehovha, nokururamisira, nesimba guru, kuti ndizivise Jakobho kudarika kwake, naIsraeri chivi chake. Inzwai izvi, ndinokumbira, imi vakuru veimba yaJakobho, nemi machinda eimba yaIsraeri, munosema kururamisira, muchikanganisa zvose zvakarurama. Vanovaka Zioni neropa, neJerusarema nezvakaipa. Vakuru varo vanotonga nokuda kwechifufuro, navaprista varo vanodzidzisa nokuda kwemubairo, navaporofita varo vanouka nokuda kwemari; kunyange zvakadaro vanotsamira pana Jehovha, vachiti, Jehovha haazi pakati pedu here? hakuna chakaipa chingatiwira. Mika 3:1–11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> Ne vazhinji vamarudzi ose vanorwa neArieli [Jerusarema], ivo vose vanorwa naro nenhare yaro, uye vanoritambudza, vachava sokurota kwechiono chousiku. Zvichavawo sokunge munhu ane nzara achirota, zvino tarira, achidya; asi paanomuka, mweya wake unenge usina chinhu; kana sokunge munhu ane nyota achirota, zvino tarira, achinwa; asi paanomuka, zvino tarira, anenge asisina simba, uye mweya wake uchiri kuda: saizvozvo ndizvo zvichaita vazhinji vamarudzi ose vanorwa negomo reZiyoni. Mirai, mushamiswe; danidzirai, mucheme: vakadhakwa, asi havana kudhakwa newaini; vanodzedzereka, asi havana kudhakwa nechokumwa chinodhakisa. Nokuti Jehovha akadurura pamusoro penyu mweya wehope huru, uye akavhara meso enyu: vaprofita navatongi venyu, vaoni, akavafukidza. Uye chiratidzo chezvose chava kwamuri samashoko ebhuku rakasimbiswa nechisimbiso, iro vanhu vanopa kuno munhu akadzidza, vachiti, Ndapota, verenga ichi: iye ndokuti, Handigoni; nokuti rakasimbiswa nechisimbiso: Uye bhuku rinopiwawo kuno munhu asina kudzidza, richinzi, Ndapota, verenga ichi: iye ndokuti, Handina kudzidza. Naizvozvo Ishe vakati, Nokuti vanhu ava vanoswedera kwandiri nemiromo yavo, uye vanondikudza nemiromo yavo, asi vakabvisa mwoyo yavo kure neni, uye kunditya kwavo kunodzidziswa nomurayiro wavanhu: Naizvozvo, tarira, ndicharamba ndichiita basa rinoshamisa pakati pavanhu ava, iro basa rinoshamisa nechishamiso: nokuti uchenjeri hwavachenjeri vavo huchaparara, uye kunzwisisa kwavane njere vavo kuchavanzwa. Vane nhamo avo vanotsvaka kuviga mano avo zvakadzama kubva kuna Jehovha, uye mabasa avo ari murima, uye vanoti, Ndianiko anotiona? uye ndianiko anotiziva? Zvirokwazvo kupindurudza kwenyu zvinhu musoro pasi kuchafungidzirwa sevhu romuumbi: nokuti basa ringati here kuna akarigadzira, Haana kundigadzira? kana chinhu chakaumbwa chingati here kuna akachiumba, Akanga asina kunzwisisa? Isaya 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Bani remiono, maererano na Isaya, “izuva rokutambudzika, nerekutsikwa-tsikwa, nerekushushikana rinobva kuna Ishe Jehovha wehondo mubani remiono, rokuputsa masvingo, nokuchema kumakomo.” Naizvozvo Isaya anochema neshungu huru, sezvakangoitawo Jesu.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> “Misodzi ya Yesu yaisava yokufanotarisira kutambudzika Kwake amene. Pamberi Pake pakanga pane Getsemani, apo munguva pfupi kutyisa kwerima guru kwaizomufukidza. Suwo remakwai rakanga richionekwawo, iro rakanga rapfurikidzwa naro kwemazana amakore mhuka dzezvipiriso dzichitungamirirwa. Suwo iri rakanga rava pedyo kumuzarurirawo, Iye Mufananidzo Mukuru chaiwo, uyo zvipiriso izvi zvose zvakanga zvichinongedzera kuchibayiro Chake nokuda kwezvivi zvenyika. Pedyo pakanga pane Karivhari, nzvimbo yokurwadziwa Kwake kwaiswedera. Asi hazvina kuva nekuda kwezviyeuchidzo izvi zvorufu Rwake rune utsinye kuti Mudzikinuri akachema nokugomera mukurwadziwa kwomweya. Kusuruvara Kwake kwakanga kusiri kwoudyire. Kufunga pamusoro pokurwadziwa Kwake amene hakuna kutyisidzira mweya iwoyo wakakudzwa, unozvibayira. Chaibaya mwoyo waJesu kwaiva kuona Jerusarema—Jerusarema rakanga raramba Mwanakomana waMwari uye rakazvidza rudo Rwake, rakanga raramba kugutsikana nezvishamiso Zvake zvine simba, uye rakanga rava kuda kutora upenyu Hwake. Akaona zvaraiva mukuva kwaro nemhosva yokuramba Mudzikinuri waro, uye nezvarangadai rakava dai rakanga ragamuchira Iye oga aigona kuporesa ronda raro. Akanga auya kuzoriponesa; aigona sei kurirega?”

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> “U-Israyeli bekubantfu labebatsandvwa kakhulu; Nkulunkulu bekente lithempeli labo laba yindlu yaKhe; beli ‘lihle ngesimo salo, injabulo yemhlaba wonkhe.’ Tihlabelelo 48:2. Umlando weminyaka lengetulu kwenkhulungwane yekunakekela kwaKhristu nekuwatsandza kwaKhe lokumnene, njengaloko ubabe atsandza ngako umntfwana wakhe yedvwa, bewukhona lapho. Kulelo thempeli baprofethi bamemetela khona tecwayiso tabo letinesizotsa. Lapho emasitja emlilo lavutsako agcugcuteliswa khona, kwatsi impepho, lehlanganiswe nemithandazo yalabakhontako, yenyukela kuNkulunkulu. Lapho ingati yetilwane yachichima khona, iyisifaniso sengwe yaKhristu. Lapho Jehova abonakalisa khona inkhatimulo yaKhe ngetulu kwesihlalo semusa. Lapho baphristi benta khona umsebenti wabo, nebukhazikhazi bemifanekiso netinkambiso kwaqhubeka khona emakhulu eminyaka. Kodvwa konkhe loku kwakufanele kuphele.”

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> “Yesu akasimudza ruoko Rwake,—rwakanga rwagara ruchikomborera vanorwara navanotambudzika,—uye achiruzunguza akananga kuguta rakanga ratongerwa kuparadzwa, akadanidzira namashoko akaputsika neshungu achiti: ‘Dai iwe wakaziva, iwewo, kunyange nezuva rino rako, zvinhu zvinoenderana norugare rwako!—’ Pano Muponesi akambomira, akasasiya asina kutaurwa zvaingadai zvakava mamiriro eJerusarema dai rakagamuchira rubatsiro urwo Mwari aida kuripa,—chipo choMwanakomana Wake anodikanwa. Dai Jerusarema rakaziva izvo zvaiva ropafadzo yaro kuziva, uye rikateerera chiedza icho Denga rakanga raratumira kwariri, ringadai rakamira richionekwa mukudada kwekubudirira, mambokadzi woumambo, rakasununguka musimba resimba raro rakapiwa naMwari. Pangadai pasina mauto akashonga zvombo akamira pamasuo aro, pasina mireza yeRoma ichivheyesa pamadziro aro. Magumo anobwinya ayo angadai akaropafadza Jerusarema dai rakagamuchira Mudzikinuri waro akasimuka pamberi poMwanakomana waMwari. Akaona kuti kubudikidza naYe ringadai rakaporeswa pahosha yaro huru, rasunungurwa muuranda, uye rasimbiswa seguta guru rine simba repasi rose. Kubva pamadziro aro njiva yorugare ingadai yakaenda kuna marudzi ose. Ringadai riri korona inobwinya yenyika yose.

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> “Asi mufananidzo wakajeka wezvaigona kunge zvakava Jerusarema unonyangarika pamberi paMuponesi. Anoona kuti zvino rava papi pasi pejoko reRoma, richitakura kutsamwirwa kwaMwari, rakatemerwa kutongwa Kwavo kwokuripira. Anobatirazve shinda yakadambuka yokuchema Kwake achiti: ‘Asi zvino zvakavanzwa pameso ako. Nokuti mazuva achasvika pamusoro pako, avavengi vako vachakukomberedza norusvingo rwokukomba, vachakupoteredza kumativi ose, vachakumanikidza kubva kurutivi rumwe norumwe, uye vachakuputsira pasi pamwe chete navana vako vari mukati mako; uye havangasiyi mukati mako dombo rimwe pamusoro perimwe; nokuti hauna kuziva nguva yokushanyirwa kwako.’”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> “Kristu akauya kuzoponesa Jerusarema navana varo; asi kuzvikudza kwechiFarisi, kunyengera, godo, noruvengo zvakanga zvamutadzisa kuzadzisa chinangwa Chake. Jesu aiziva kutsiva kunotyisa kwaizowira guta rakanga ratongerwa kuparadzwa. Akaona Jerusarema rakakomberedzwa namauto, vagari varo vakakombwa vachisundirwa kunzara norufu, vanaamai vachidya mitumbi yevana vavo vakanga vafa, uye vabereki navana vachitorerana chimedu chokupedzisira chezvokudya, rudo rwechisikigo ruchiparadzwa nokurumwa kunorwadza kwenzara. Akaona kuti kuoma kwemitsipa kwavaJudha, sezvakaratidzwa mukuramba kwavo ruponeso Rwake, kwaizovatungamirirawo kuramba kuzviisa pasi pamauto aipinda nechisimba. Akaona Karivhari, paaizosimudzirwa, pazere nemichinjikwa yakawanda sokuwanda kwakaita miti yomusango. Akaona vagari vaishungurudzika vachitambudzwa pamusoro pechishandiso chokutambudza uye nokurovererwa pamuchinjikwa, dzimba dzoumambo dzakanaka dzichiparadzwa, temberi yava matongo, uye pamasvingo ayo makukutu pasina kunyange dombo rimwe rakasiiwa pamusoro perimwe, guta richirimiwa semunda. Muponesi aigona zvirokwazvo kuchema nokurwadziwa kukuru paakaona chiitiko ichocho chinotyisa.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> “Jerusalema yakanga iri mwana waAichengeta, uye sezvinoita baba vane rudo vanochema pamusoro pomwanakomana akarasika nzira, saizvozvowo Jesu akachema pamusoro peguta raaida. Ndingakurega sei? Ndingakuona sei uchipirwa kuparadzwa? Ndinofanira kukurega here kuti uzadze mukombe wekusarurama kwako? Mweya mumwe chete une ukoshi hwakadaro zvokuti, kana uchienzaniswa nawo, nyika dzinonyura mukusakosha; asi pano paiva norudzi rwose rwaizorasika. Zuva parakanga rava kunyura kumadokero richibva pakuonekwa kumatenga, zuva renyasha reJerusalema raizenge rapera. Panguva iyo boka rakanga ramira pamusoro peGomo reMiorivhi, yakanga isati yanyanya kunonoka kuti Jerusalema ritendeuke. Ngirozi yetsitsi panguva iyoyo yakanga yava kupeta mapapiro ayo kuti iburuke kubva pachigaro chendarama ichipa nzvimbo kururamisira nokutongwa kwaikurumidza kuuya. Asi moyo mukuru waKristu worudo wakanga uchiri kukumbirira Jerusalema, iro rakanga razvidza tsitsi Dzake, rashora yambiro Dzake, uye rakanga rava kuda kunyudza maoko aro muropa Rake. Dai Jerusalema raingotendeuka chete, zvainge zvisati zvanyanya kunonoka. Apo mwaranzi dzokupedzisira dzezuva rakanga richinyura dzakanga dzichiri kunonokera patembere, pashongwe, napachinhanho chapamusoro, ko ngirozi ipi zvayo yakanaka yaisazomutungamirira here kurudo rwoMuponesi, nokudzivisa kuparara kwake? Guta rakanaka asi risina utsvene, rakanga rakanda matombo kuvaprofita, rakanga raramba Mwanakomana waMwari, rakanga richizvisungira pacharo muzvisungo zvouranda nokusatendeuka kwaro,—zuva raro renyasha rakanga rava kuda kupera!” Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Sezvo hondo inorwisana neJerusarema ichirondedzerwa naIsaya muchitsauko chemakumi maviri namaviri, avo vari kurwisa “vanozvimisa vakagadzirira pahwaro hwegedhi.” Eramu neKiri vari pagedhi nezvombo zvagadzirirwa, uye ipapo vanobva vafukunura kufukidzwa kweJerusarema. Muna Isaya, “kufukidzwa” kunofukunurwa navavengi vari pagedhi mumvuri weIjipiti.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> Ole bakwatile abana b’akagomero, ni ko Uwiteka avuze, bagira inama, ariko atari iyanjye; kandi bikingiriza igikingirizo, ariko kitari icy’Umwuka wanjye, kugira ngo bongere icyaha ku kindi: Bagenda bamanuka bajya muri Egiputa, kandi ntibasabyeyo ku kanwa kanjye; kugira ngo bikomeze mu mbaraga za Farawo, kandi biringire mu gicucu cya Egiputa! Yesaya 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

ཡེ་རུ་ཤ་ལེམ་གྱི་དགྲ་བོ་རྣམས་ཀྱིས། ཤེབ་ནས་མཚོན་པ་རྣམས་ནི་ཨེ་ཇིབྟ་ཡིས་རང་ཚོ་སྐྱོབ་པར་བསམས་ཏེ་ཨེ་ཇིབྟ་ལ་ཡིད་ཆེས་བཞག་པ་ཡིན་པར་ཤེས་ཤིང་། ཧིལ་ཀི་ཡཱའི་བུ་ཨེ་ལི་ཡ་ཀིམ་གྱིས་མཚོན་པ་རྣམས་ནི “ཨེ་ཇིབྟ་ཡི་གྲིབ་མ” ལ་མི་བརྟེན་པར། དཀོན་མཆོག་གི་གནང་བའི་སྲུང་སྐྱོབ་ཀྱིས་གཡོགས་པ་དང་། “མཆོག་ཏུ་མཐོ་བའི་གྲིབ་མ” ལ་ཡིད་ཆེས་བཞག་པ་ཡིན།

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Uyo anogara munzvimbo yakavanda yoWokumusorosoro achagara pasi pomumvuri woWamasimba Ose. Ndichataura pamusoro paJehovha, ndichiti, Ndiye utiziro hwangu nenhare yangu; Mwari wangu; ndichavimba naye. Mapisarema 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

PaSonto reMutemo weMutemo weSvondo, mhandara dzakachenjera dzinomiririrwa naEriakimu mwanakomana waHirkiya dziri kuvimba nomumvuri woWokumusorosoro, uye mhandara dzoupenzi dzinomiririrwa naShebhina dziri kuvimba nomumvuri weIjipiti. Shoko rakashandurwa richinzi “rakafukurwa” rinoreva kubvisirwa zvakazara uye kutapwa. Vavengi vari pasuo vanoziva kuti kudzivirirwa kweJerusarema kwabviswa, uye Shebhina navamwe vake vanobva vatanga kuedza kuzviponesa, nokuti vanoona “maburi eguta raDhavhidhi,” uye vanoona kuti maburi iwayo mazhinji achabvumira muvengi kupinda. Mukuvhunduka, sezvinomiririrwa mumufananidzo wemhandara gumi, mapenzi anotanga kutsvaka kudzivirirwa, asi haana kwawo.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

ෂෙබ්නා තමා ගළවා ගැනීම සඳහා “වනයේ ආයුධශාලාව” දෙස බලයි, නමුත් එය ප්‍රමාද වැඩිය. ඔහු යෙරුසලමේ ගෙවල් ගණන් කර, බිත්තිය ශක්තිමත් කිරීමට ඒවා කඩා දැමීමට පටන් ගනියි, නමුත් එය ප්‍රමාද වැඩිය. ඔවුහු පහළ පොකුණෙන් ජලය එක්රැස් කර, පැරණි පොකුණේ ජලය සමඟ සම්බන්ධ කිරීමට උත්සාහ කරති, නමුත් එය ප්‍රමාද වැඩිය. ජලය ශුද්ධාත්මයාණන්ගේ මූලික සංකේතයක් වන බැවින්, ඔවුන් දැඩි අවශ්‍යතාවයෙන් තෙල් සොයමින් සිටින බව එයින් හඳුනාගත හැක; නමුත් එය ප්‍රමාද වැඩිය. තමන්ගේ සියලු උත්සාහයන් අතරදී, ඔවුහු ඒ පොකුණු මැවූ මැවුම්කරු හා ඔහු බොහෝ කලකට පෙර සත්‍යයේ ඒ “පොකුණු” සාදා තැබූ බව අමතක කළෝය. පැරණි කාලවලදී එම පණිවිඩය සැපයූයේ යුගයන්ගේ පර්වතය බවද ඔවුහු අමතක කළෝය. විලියම් මිලර්ගේ ක්‍රියාකාරිත්වය තුළින් පිහිටුවනු ලැබූ අත්තිවාරම්වලින් නිරූපිත පුරාණ මාර්ගවල ගමන් කිරීමට ඔවුහු තෝරා නොගත්තෝය.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Satana ari kutsvaka kutsaudzira pfungwa dzehama nehanzvadzi dzedu kubva pabasa rokugadzirira vanhu kuti vamire mumazuva ano okupedzisira. Hunyengeri hwake hwakagadzirirwa kutungamirira pfungwa kure nenjodzi nemabasa omunguva ino. Vanoti chiedza chakabva kudenga chakauyiswa naKristu kuna Johani nokuda kwavanhu Vake hachina kukosha. Vanodzidzisa kuti zviitiko zviri pamberi pedu zvino hazvina kukosha kwakakwana kuti zviiswe pasi pekucherechedzwa kwakakosha. Vanoshayisa simba chokwadi chine mavambo okudenga uye vanotorera vanhu vaMwari ruzivo rwavo rwavakawana kare, vachivapa panzvimbo pacho sainzi yenhema.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Ndi ko anang Lord, Magsarag kamo sa mga dalan, kag tan-awa, kag mangutana kamo parte sa daan nga mga alagyan, kon hain ang maayo nga dalan, kag maglakat kamo didto.’ Jeremias 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Kungabikho noyedwa ofuna ukudabula izisekelo zokukholwa kwethu—izisekelo ezabekwa ekuqaleni komsebenzi wethu ngokutadisha iZwi ngomkhuleko nangokwambulwa. Phezu kwalezi zisekelo besilokhu sakha eminyakeni engamashumi amahlanu edlule. Abantu bangase bacabange ukuthi bathole indlela entsha nokuthi bangabeka isisekelo esiqinile kakhulu kunaleso esase sibekiwe. Kodwa lokhu kuyinkohliso enkulu. Akekho umuntu ongabeka esinye isisekelo ngaphandle kwaleso esase sabekwa.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “කලින් බොහෝදෙනා නව ඇදහිල්ලක් ගොඩනැගීමටත්, නව මූලධර්ම ස්ථාපිත කිරීමටත් උත්සාහ ගත්හ. එහෙත් ඔවුන්ගේ ගොඩනැගිල්ල කොපමණ කාලයක් තිස්සේ පැවතිද? එය ඉක්මනින් බිඳ වැටුණේය, මක්නිසාද එය පර්වතය මත පදනම් කර නොතිබූ බැවිනි.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ko vadzidzi vokutanga vasina here kusangana nezvaitaurwa navanhu? Ko havana here kuteerera dzidziso dzenhema, uyezve, mushure mokunge vaita zvose, kumira vakasimba, vachiti: ‘Hakuna mumwe angaisa imwe nheyo kunze kweiyo yakatoiswa kare’? 1 VaKorinte 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Nekudaro tinofanira kubata zvakasimba kutanga kokuvimba kwedu kusvikira kumugumo. Mashoko esimba akatumwa naMwari uye naKristu kuvanhu ava, achivabudisa munyika, nhanho nenhanho, achivaisa muchiedza chakajeka chechokwadi chiripo zvino. Nemiromo yakabatwa nemoto mutsvene, varanda vaMwari vakaparidza shoko iri. Kutaura kwaMwari kwakarovera chisimbiso chako pakuvimbika kwechokwadi chakaparidzwa.” Testimonies, vhoriyamu 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“දවස” යනුවෙන් මෙය සියල්ල සිදුවන කාලය යනු, යෙසායා හඳුන්වා දෙන පරිදි, ස්වාමීන් වන සේනාධිපති දෙවියන් “ඇඬීමටත්, විලාප කිරීමටත්, හිස මුඩු කිරීමටත්, ගෝණි රෙදි බැඳගැනීමටත්” කැඳවූ එම බයිබලීය “දවස” ය.

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> Zvino Jehovha akataura kuna Mozisi, achiti, Uyezve, nezuva regumi remwedzi uno wechinomwe kuchava nezuva rokuyananisira; richava ungano tsvene kwamuri; uye munofanira kuzvininipisa pamweya yenyu, muchipa chipiriso chinopiswa nomoto kuna Jehovha. Uye hamufaniri kuita basa ripi neripi pazuva iro; nokuti izuva rokuyananisira, kuti muyananisirwe pamberi paJehovha Mwari wenyu. Nokuti munhu upi noupi asingazvininipisi pazuva iro, achabviswa pakati pavanhu vake. Uye munhu upi noupi anoita basa ripi neripi pazuva iro, munhu iyeyo ndichamuparadza pakati pavanhu vake. Hamufaniri kuita basa rorudzi rupi norupi; uchava mutemo usingaperi kumarudzi enyu ose padzimba dzenyu dzose. Richava kwamuri sabata rokuzorora kwakazara, uye munofanira kuzvininipisa pamweya yenyu; nezuva repfumbamwe romwedzi manheru, kubva manheru kusvikira manheru, muchachengeta sabata renyu. Revhitiko 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Usuku olufanekiselwa nguShebna no-Eliyakimu indodana kaHilikhiya luwuSuku Lokubuyisana olungokomfanekiso ogcwalisiwe, oluhlanganisa umlando kusukela ku-1844 kuze kube uMikayeli esukuma. Kuleso sikhathi i-Adventism ibizwe ukuba “ihluphe” imiphefumulo yayo, noma, njengoba u-Isaya ekumela, ibizwe “ekukhaleni, nasekulileni, nasekuqothukeni izinwele, nasekubopheni indwangu yamasaka okhalweni.”

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> “Muna 1844 Mupristi wedu Mukuru akapinda munzvimbo tsvene-tsvene yesanctuary yokudenga, kuti atange basa rokutonga kwokuongorora. Nyaya dzavakarurama vakafa dzanga dzichipfuura mukudzokororwa pamberi paMwari. Kana basa iroro rapera, kutonga kuchaziviswa pamusoro pavapenyu. Nguva idzi dzakakomba dzinokosha sei, dzinokudzwa sei! Mumwe nomumwe wedu ane nyaya yakamirira mudare rokudenga. Tichatongwa isu pachisu, mumwe nomumwe, maererano namabasa akaitwa mumuviri. Muuranda hwomufananidzo, apo basa rokuyananisa raiitwa nomupristi mukuru munzvimbo tsvene-tsvene yesanctuary yapanyika, vanhu vaidikanwa kuzvininipisa pamberi paMwari, nokureurura zvivi zvavo, kuti vayananisirwe uye zvibviswe. Ko, pane zvishoma here zvichadikanwa kwatiri muzuva rino rokuyananisa romufananidzo wakazadziswa, apo Kristu ari musanctuary yokumusoro achireverera vanhu Vake, uye chisarudzo chokupedzisira, chisingachinjiki, chava kuda kuziviswa pamusoro penyaya imwe neimwe?”

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> “ਅਸੀਂ ਇਸ ਭਿਆਨਕ ਅਤੇ ਗੰਭੀਰ ਸਮੇਂ ਵਿੱਚ ਕਿਹੜੀ ਹਾਲਤ ਵਿੱਚ ਹਾਂ? ਹਾਏ, ਕਲੀਸਿਆ ਵਿੱਚ ਕਿੰਨਾ ਘਮੰਡ ਪ੍ਰਬਲ ਹੋ ਰਿਹਾ ਹੈ, ਕਿੰਨੀ ਕਪਟਤਾ, ਕਿੰਨਾ ਧੋਖਾ, ਪਹਿਰਾਵੇ, ਹਲਕਾਪਣ ਅਤੇ ਮਨੋਰੰਜਨ ਦਾ ਕਿੰਨਾ ਪਿਆਰ, ਅਤੇ ਸਰਵੋਚਤਾ ਦੀ ਕਿੰਨੀ ਇੱਛਾ! ਇਨ੍ਹਾਂ ਸਾਰਿਆਂ ਪਾਪਾਂ ਨੇ ਮਨ ਨੂੰ ਅਜਿਹਾ ਅੰਧਕਾਰਮਈ ਕਰ ਦਿੱਤਾ ਹੈ ਕਿ ਅਨੰਤਕਾਲੀਕ ਗੱਲਾਂ ਦੀ ਪਹਿਚਾਣ ਨਹੀਂ ਕੀਤੀ ਗਈ। ਕੀ ਅਸੀਂ ਧਰਮ-ਗ੍ਰੰਥਾਂ ਦੀ ਖੋਜ ਨਾ ਕਰੀਏ, ਤਾਂ ਜੋ ਅਸੀਂ ਜਾਣ ਸਕੀਏ ਕਿ ਸੰਸਾਰ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਅਸੀਂ ਕਿੱਥੇ ਖੜੇ ਹਾਂ? ਕੀ ਅਸੀਂ ਉਸ ਕਾਰਜ ਬਾਰੇ ਸਮਝਦਾਰ ਨਾ ਬਣੀਏ ਜੋ ਇਸ ਸਮੇਂ ਸਾਡੇ ਲਈ ਸੰਪੰਨ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ, ਅਤੇ ਉਸ ਸਥਿਤੀ ਬਾਰੇ ਜੋ ਪ੍ਰਾਯਸ਼ਚਿੱਤ ਦੇ ਇਸ ਕਾਰਜ ਦੇ ਚੱਲਦੇ ਹੋਏ ਸਾਨੂੰ ਪਾਪੀਆਂ ਵਜੋਂ ਅਪਣਾਉਣੀ ਚਾਹੀਦੀ ਹੈ? ਜੇਕਰ ਸਾਨੂੰ ਆਪਣੀਆਂ ਆਤਮਾਵਾਂ ਦੇ ਉੱਧਾਰ ਦਾ ਜ਼ਰਾ ਭੀ ਖਿਆਲ ਹੈ, ਤਾਂ ਸਾਨੂੰ ਨਿਰਣਾਇਕ ਬਦਲਾਅ ਕਰਨਾ ਹੀ ਪਵੇਗਾ। ਸਾਨੂੰ ਸੱਚੇ ਪਸ਼ਚਾਤਾਪ ਨਾਲ ਪ੍ਰਭੂ ਨੂੰ ਖੋਜਣਾ ਚਾਹੀਦਾ ਹੈ; ਸਾਨੂੰ ਆਤਮਾ ਦੇ ਗਹਿਰੇ ਖੇਦ ਨਾਲ ਆਪਣੇ ਪਾਪਾਂ ਦਾ ਅੰਗੀਕਾਰ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ, ਤਾਂ ਜੋ ਉਹ ਮਿਟਾ ਦਿੱਤੇ ਜਾਣ।” Selected Messages, book 1, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> Pe siku iyoyo, Ambuye Yehova wa makamu anayitana anthu kuti alire, kuti alire maliro, kuti amete tsitsi, ndi kuvala ziguduli; koma taonani, pali chisangalalo ndi kukondwera, kupha ng’ombe, ndi kupha nkhosa, kudya nyama, ndi kumwa vinyo: tiyeni tidye ndi kumwa; pakuti mawa tidzafa. Yesaya 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Jehovah akadana Shebna kuti azvidzore nokutambudza mweya wake, asi iye akasarudza kuramba achidya, achinwa, uye achiita mabiko. Ishe “akaratidza” mu“nzeve” dzake kuti chivi chaShebna hachizopuruzwi. Shoko rakashandurwa kuti “kupuruzirwa” ndiro shoko rinoshandiswa muna Revhitiko richinzi “kuyananisira.” Chivi ichi cheAdventism yeRaodhikia hachizoyananisirwi. Zvino Isaya anotanga kutaura pamusoro pehukama hwaShebna (maAdventist eRaodhikia) naEriakimu, mwanakomana waHirikia (maAdventist eFiraderufia).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Shibina ndiye “mweka-hazina” kama alivyokuwa Yuda. Naye Tobiya katika siku za Nehemia alikuwa akiishi katika patakatifu pa Mungu ndani ya chumba (hazina) ambamo matoleo yalipaswa kuwekwa. Nehemia alipoisafisha hekalu, akamtupa nje Tobiya pamoja na vitu vyake. Shibina naye pia atatupwa nje. Wote wawili wanaonyesha kutapikwa nje kwa Uadventista wa Laodikia wakati wa sheria ya Jumapili.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Nekuda kwehutsinye nokunyengera kwavaAmoni navaMoabhi kuna Israeri, Mwari akanga azivisa kubudikidza naMozisi kuti vaifanira kurambidzwa nokusingaperi kupinda muungano yavanhu Vake. Ona Dheuteronomio 23:3–6. Vachizvidza shoko iri, muprista mukuru akanga abudisa kunze zvipo zvakanga zvakachengetwa mukamuri reimba yaMwari, kuti agadzirire nzvimbo mumiririri uyu worudzi rwakanga rwarambidzwa. Hakuna kuzvidza Mwari kukuru kwaigona kuratidzwa kupfuura kupa nyasha dzakadai kumuvengi uyu waMwari nowechokwadi Chake.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Pashure pokudzoka kubva kuPezhiya, Nehemiya akanzwa nezvekusvibiswa uku kwakaitwa nokushinga, akabva atora matanho nokukurumidza kuti adzinge akanga apinda ipapo. ‘Ndakashungurudzika zvikuru,’ anodaro; ‘naizvozvo ndakarasira kunze zvinhu zvose zvomumba maTobhiya mukamuri imomo. Ipapo ndakarayira, vakachenesa makamuri acho; uye ndakadzosazve imomo midziyo yeimba yaMwari, pamwe chete nechipiriso chezvokudya nezvinonhuhwira.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> “Hayi thempeli yayingcolisiwe kuphela, kodwa neminikelo yayisetyenziswe kakubi. Oku kwakuthande ukudodobalisa ukupha ngokukhululekileyo kwabantu. Babelahlekelwe yinzondelelo nokuvutha komoya, baza bangathandi ukuhlawula izishumi zabo. Oovimba bendlu kaYehova babengagcwaliswanga kakuhle; abaninzi kwiimvumi nakwabanye ababesebenza enkonzweni yetempile, ngenxa yokuba bengafumani nkxaso yaneleyo, bawushiya umsebenzi kaThixo baya kusebenza kwezinye iindawo.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Shebna, Judas na Tobiah vose va yimela Vaadventista va Laodikia enkarhini wa makumu.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> Na izvozvo zvinotaura Ishe Jehovha wehondo, achiti, Enda, uzviendese kumubati uyu wepfuma, kuna Shebhina, iye ari pamusoro peimba, ugoti, Unei pano? uye une ani pano, zvawakazvivezera guva pano, somunhu anozvivezera guva panzvimbo yakakwirira, uye anozvivezera ugaro hwake padombo? Tarirai, Ishe vachakutakura nechisimba muhutapwa hukuru, uye zvirokwazvo vachakufukidza. Zvirokwazvo vachakupotsera nechisimba, vachikukandira sebhora munyika huru; ndipo pauchafira, uye ndipo pangoro dzokubwinya kwako padzichava kunyadzisa kweimba yatenzi wako. Uye ndichakudzinga pachigaro chako, uye achakuburutsa pachinzvimbo chako. Isaya 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

उत्तरका राजा यरूशलेमतर्फ नजिकिँदै गर्दा, यो सम्झनु आवश्यक छ कि त्यो आगमन क्रमशः अगाडि बढ्ने प्रकारको आगमन हो, जसको बारेमा यरूशलेमका नागरिकहरूलाई थाहा थियो कि त्यो आउँदैछ। यही कुरा यशैया अध्याय बीसमा पहिचान गरिएको छ, जब अश्शूरी सेनापति तर्तनले मिश्रमा अश्दोदलाई जित्यो। उनीहरूलाई के आउँदैछ भन्ने थाहा थियो, तर शेब्नाले आफ्नो समय आफूलाई एउटा भव्य चिहान बनाउनमा बितायो। पुरातत्त्वविद्हरूले शेब्नाको चिहान फेला पारे, र चिहानको प्रवेशद्वारमा लेखिएको अभिलेख हटाए, र त्यो अहिले ब्रिटिश म्युजियममा छ। आश्चर्यको कुरा के छ भने, जब शेब्ना हटाइयो र हिल्कियाका पुत्र एल्याकीमले शेब्नाको नेतृत्वको पद सम्हाले, तब हिल्कियाका पुत्र एल्याकीमले एउटा राजकीय छाप प्राप्त गरे, जसलाई उनले आधिकारिक कागजातहरूमा आफ्नो नाम प्रमाणित गर्न प्रयोग गर्न सक्थे। त्यो छाप पनि पुरातत्त्वविद्हरूले फेला पारे, र त्यो इङ्ग्ल्याण्डको उही सङ्ग्रहालयमा छ। शेब्ना सङ्ग्रहालयमा आफ्नो चिहानद्वारा प्रतिनिधित्व गरिएको छ, अर्थात् मृत्युको चिह्नद्वारा; र हिल्कियाका पुत्र एल्याकीम पनि सङ्ग्रहालयमा जीवनको छापको प्रतिनिधित्वसहित उपस्थित छन्।

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Ngenxa yokuba uShebhina wala umyalezo wesilumkiso omalunga nenkosi yasentla, wakhutshwa emlonyeni weNkosi; yaye igama eliguqulelwe ngokuthi “wakhutshwa” kwisixwayiso seSityhilelo esibhekiswe eLawodikea lithetha kanye ukugabha ngamandla. NgoNehemiya wamkhuphela ngaphandle uTobhiya nezinto zakhe, yaye ngoShebhina waphoswa ngamandla, okwebhola, kwelasekude. UShebhina umele ama-Adventist aseLawodikea awulahlayo umyalezo wesiprofeto owatyhilwa ngo-1989, aze azilungiselele ingcwaba—uphawu lwerhamncwa; kanti uEliyakim, unyana kaHilekiya, umele ubu-Adventist baseFiladelfiya abamkelayo itywina likaThixo.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> Zvino zvichaitika nezuva iro, kuti ndichadana muranda wangu Eriakimu mwanakomana waHirikia; ndichamupfekedza nguo yako, ndimusimbise nebhanhire rako, uye ndichaisa ushe hwako muruoko rwake; uye iye achava baba kuvagere muJerusarema, nokune imba yaJudha. Isaya 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Pa mutemo wa Sonto ngano na masunso ya Uadiventi yipatukana, mpe bokambi ya lingomba oyo elongi epesami epai ya Eliakime mwana ya Hilikia; mpe na nsima Nkolo atombolaka lingomba na Ye lokola elembo ntango nsango ya mwanjelu ya misato ekolaka kino kokoma koganga makasi. Mbala mosusu nazalaki na bozongeli mingi koleka na kotiyaka fraze “mwana ya Hilikia,” wana nakokaki kaka koloba Eliakime. Kasi elongo, tata mpe mwana na ye bazali elembo ya nsango ya Eliya liboso ya bampasi nsambo ya nsuka. Nsango ya Eliya esalelaka bilembo ya batata mpe bana mpo na komonisa ya liboso (tata) mpe ya nsuka (mwana). Boyokani oyo ya esakweli ebakisaka na masese ya nsuka na mokapo ya ntuku mibale na mibale. Elaka epai ya Eliakime, mwana ya Hilikia, ezali ete Nkolo akotia fungola ya ndako ya Davidi likolo ya lipeka na ye.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“nyumba ya Daudi” ni ujumbe wa baba na mwana ambao Yesu aliurejelea katika mazungumzo yake ya mwisho na Wayahudi waasi. Hapo ndipo pia anapolihitimisha kitabu cha Ufunuo. Nyumba ya Daudi ilikuwa na ufunguo ambao, ikiwa hakuna jambo jingine litakalotumiwa kuhusu Oktoba 22, 1844, kwa maana mahali pekee katika Maandiko panaporejelea ufunguo huo ni katika ujumbe kwa kanisa la Filadelfia.

> 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.

> Ndzi ta veka xilotlelo xa yindlu ya Davhida emakatleni yakwe; kutani u ta pfula, ku nga vi na munhu la nga ta pfala; naswona u ta pfala, ku nga vi na munhu la nga ta pfula. Esaya 22:22.

> 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. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

> Uye kumutumwa wekereke iri muFiradherifia nyora uchiti: Izvi ndizvo zvinotaura Iye Mutsvene, Iye Wechokwadi, Iye ane kiyi yaDhavhidhi, unozarura, uye hapana angavhara; uye unovhara, uye hapana angazarura; Ndinoziva mabasa ako: tarira, ndakaisa pamberi pako suo rakazaruka, uye hapana angarikwanisa kurivhara; nokuti une simba shoma, uye wakachengeta shoko rangu, uye hauna kuramba zita rangu. Tarira, ndichaita avo vesinagoge raSatani, vanozviti vaJudha, asi vasiri ivo, asi vanoreva nhema; tarira, ndichavaita kuti vauye vazokotama pamberi petsoka dzako, uye vazive kuti ndakakuda. Nokuti wakachengeta shoko rokutsungirira kwangu, neniwo ndichakuchengeta kubva paawa yokuedzwa, iyo ichauya pamusoro penyika yose, kuti iedze avo vagere panyika. Tarira, ndinouya nokukurumidza: bata zvakasimba icho chauinacho, kuti kusava nomunhu anokutorera korona yako. Uyo anokunda ndichamuita mbiru mutemberi yaMwari wangu, uye haachatongobudizve kunze; uye ndichanyora pamusoro pake zita raMwari wangu, nezita reguta raMwari wangu, iro Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu: uye ndichanyora pamusoro pake zita rangu idzva. Uyo ane nzeve, ngaanzwe zvinoreva Mweya kukereke. Zvakazarurwa 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliakim anomirira muFiradherufiya munguva yesangano reMillerite rinovhura Nzvimbo Tsvene-tsvene musi wa22 Gumiguru, 1844. Ndinoziva kuti akanga ari Kristu, Muprista wedu Mukuru, akazarura suo iroro renguva yehupfumi hweruponeso, asi Kristu akaisa kiyi pafudzi raEliakim mwanakomana waHirikia, uye anoti, “iye achazarura.” Tasvika panzvimbo yandakaratidza pakutanga kwechinyorwa ichi.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Muna bhuku raIsaya, shoko rokuti “mutoro” rinowanikwa kagumi nesere; asi pazviitiko zvinomwe rinomirira chinhu chinotakurwa papfudzi, uye pazviitiko gumi nechimwe rinomirira chiporofita chekuparadzwa. Pane chimwe chezviitiko izvo gumi nesere apo shoko rinoreva chiporofita chekuparadzwa rinoshandiswawo panguva imwe chete kumirira mutoro unotakurwa papfudzi.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Nyaya yebani rechiratidzo inoreva shoko rokuparadzwa rinoumba mapoka maviri avanamati muJerusarema. Shoko rechiporofita rakaratidza kuvhurwa kwekutongwa rakaparidzwa naBaba Miller, uye ndiro shoko romutumwa wokutanga rakaguma apo mukova wenzvimbo tsvene wakavharwa uye Nzvimbo Tsvenetsvene ikazarurwa musi wa22 Gumiguru, 1844. “Mutoro” wakaiswa pafudzi raWilliam Miller, waakatumirwa kuti autakure kuenda nawo kunyika yose, waive shoko romutumwa wokutanga, chiporofita chokuparadzwa chakaguma musi wa22 Gumiguru, 1844, nokusvika kweshoko romutumwa wechitatu.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Ufunguo wa nyumba ya Daudi nitaweka begani pake,” tena yasema, “Katika siku ile,” “msumari uliopigiliwa mahali palipo imara utaondolewa, na kukatwa, na kuanguka; na mzigo uliokuwa juu yake utakatiliwa mbali.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Izwi rakashandurwa pano richinzi “mutoro” ndiro izwi rinoratidza chiporofita chenhamburiko, asi chiporofita ichi chenhamburiko hachisi iro izwi rechiHebheru rinoshandiswa naIsaya kureva chinhu chaunotakura pafudzi rako. Sezvo riri izwi rechiporofita chenhamburiko, rinoreva kuti Eriakimu, mwanakomana waHirikiya, aizoiswa kiyi yaDhavhidhi pafudzi rake, uye mutoro uri pafudzi rake chiporofita chenhamburiko. Kutambanudzwa kwemazwi uku kwakadzama zvikuru!

Sister White says this about a key that is attached to the Bible.

USisi White usho lokhu mayelana nokhiye onamathiselwe eBhayibhelini.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “Ku na Rito ra Xikwembu ku ni xilotlelo lexi pfulaka bokisi ra nkoka, leswaku hi kuma ku eneriseka ni ku tsaka. Ndzi twa ndzi khensa hikwalaho ka rihati rin’wana ni rin’wana ra ku vonakala. Enkarhini lowu taka, mintokoto leyi sweswi eka hina yi vonakaka yi ri ya xihundla swinene yi ta hlamuseriwa. Mintokoto yin’wana hi nga ha tshuka hi nga yi twisisi hi ku helela ku fikela loko leswi faka swi ambala leswi nga fiwiki.” Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

Mavambo okutanga aMiller pamusoro pehope dzake anoti izvi.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> “Ndzi lorhile leswaku Xikwembu, hi voko leri nga vonakiki, xi ndzi rhumele bokisi ro saseka leri endliweke hi vutshila, leri a ri leha kwalomu ka ti-intshi ta khume naswona ri anama hi tsevu hi tsevu, ri endliwile hi ebony ni tiperela leti nghenisiweke hi vutshila byo hlamarisa. Eka bokisi rero a ku khomisiwile xilotlelo. Hi ku hatlisa ndzi teke xilotlelo ndzi pfula bokisi rero; kutani, hi ku hlamala ni ku tsaka lokukulu, ndzi kume ri tele hi mixaka hinkwayo ni vukulu hinkwabyo bya vuhlalu, tidayimani, maribye ya nkoka, ni mali ya nsuku ni ya silivhere ya mpimo ni nkoka wun’wana ni wun’wana, hinkwaswo swi hleriwe kahle swinene etindhawini ta swona to hambana-hambana endzeni ka bokisi; naswona, leswi swi hleriweke hi ndlela yoleyo, a swi voningisa ku vonakala ni ku vangama loku ringanisiwaka ntsena ni dyambu.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Muzvinyorwa zvepasi zvaJames White pamusoro pehope idzodzo, anotaura izvi pamusoro peiyi kiyi.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> “Kiyi yakanamathiselwe” ndiyo yaiva nzira yake yokududzira nayo Shoko rechiporofita—achienzanisa Rugwaro neRugwaro—Bhaibheri richizvidudzira roga. Nekiyi iyi Hama Miller akazarura “bhokisi,” kana kuti chokwadi chikuru chokuuya kwaKristu kunyika.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

James White akataura nezvechiroto ichi, uye pakudaro akanyora sumo. Zvinokosha zvikuru kuziva kuti Miller akarota chiroto chake uye akachitsikisa muna 1847, angangoita makore maviri mushure meGreat Disappointment, panguva iyo vaimbove vaMillerite Adventist vaive vakabatana vakanga vapararira. Miller akanga aparadzaniswa nesangano iri, uye “boka duku” rakanga “raparadzirwa kwose” rakanga richiri kutambudzika nokuda kwekuora mwoyo uku. Chiroto chaMiller chakataura kumamiriro ezvinhu iwayo, uye James White akachitsinhira, ukuwo Ellen White akachireva nenzira yakanaka chose. James White akanyora sumo kuchiroto chake, akaisa chiroto chacho, uye akazowedzera tsananguro shoma dzepazasi. Sumo yake, chiroto chacho, uye tsananguro dzepazasi zvichawanikwa kumagumo enyaya ino kune vanoda kuwana ruzivo urwu.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Isaya makumi maviri nemaviri mufananidzo wokutanga nokuguma kweAdventism. Munhau dzose dziri mbiri pakanga pane uye pachava nokupanurwa kwakaitika musi wa22 Gumiguru, 1844, uyezve kuchaitika zvakare panguva yomurayiro weSvondo. Kupanurwa uku muzviitiko zvose zviri zviviri, pakutanga napakuguma, kuzadziswa kwemufananidzo wemhandara gumi. Sista White anotizivisa kuti mhandara dzakapusa iVaRaodhikia. Shebna anomirira maAdventist eRaodhikia pakutanga napakuguma kweAdventism. Eliakimu, mwanakomana waHirikia, anomirira maAdventist eFiraderufiya.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Asi Hilkia anomirirawo baba vechiAdventist nokuti “achava baba kuvagari veJerusarema, nokuvanhu veimba yaJudha.” William Miller airemekedzwa achinzi “Baba Miller.” Miller akanga akaiswa “kiyi yaDhavhidhi” pafudzi rake, iyo inomirira nzira yake yokudzidza Magwaro, “mutsara pamusoro pomutsara.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Tsono racho ruri Bhaibheri, iye akashandisa “kiyi yaDhavhidhi” inomirira mitemo yokududzira chiporofita yaakashandisa kuzarura zvokwadi dzomutumwa wokutanga. Mitemo iyoyo, (kiyi yaDhavhidhi) nechiporofita chake chokuparadzwa (mutoro) chakanzwisiswa nekiyi yaDhavhidhi, zvakaturikwa “sembambo panzvimbo yakasimba” musanctuary. “Mbambo” yacho raiva zuva ra22 Gumiguru, 1844. Shoko rokuti “mbambo” rinoreva pini, mbambo kana hoko, zvichimirira chiratidzo chenzira. “Mutoro,” kana kuti chiporofita chokuparadzwa chakaturikwa pambambo iyo, raiva shoko romutumwa wokutanga, uye shoko iroro rakasvika pamagumo pana 22 Gumiguru, 1844, apo chiporofita chokuparadzwa chakanga chazadzikiswa chikabviswa, chikatemwa chikawira pasi. Chakabviswa nokuti shoko rechiporofita chokuparadzwa rakanga rava chinhu chapfuura, uye mbambo yacho yakazofanira kutamisirwa muNzvimbo Tsvene-tsvene, maizoturikwa pairi umwe mutoro wokumwe kuparadzwa.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Uporofita hwaMiller hwedambudziko, hwainzwisiswa maererano nemitemo youporofita inomiririrwa se“kiyi yaDhavhidhi,” hwaizoisa chipikiri panzvimbo tsvene chaizobata kubwinya kwose kweimba yababa vake. Shoko rokuti “kubwinya” mundima iyi rinoreva uremu. Chinobata uremu hweimba ndiyo nheyo yeimba yacho. Basa raMiller renheyo rinobata uremu hwechiedza chose chakawedzerwa cheshoko romutumwa wechitatu chinomiririrwa ne“vana navazukuru.” Rinobata uremu hwemidziyo yose yakasiyana-siyana yetembere. Uye nheyo yakaiswa yetembere kuti iiswe chigaro choushe chinobwinya.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Eliakimu, mwana wa Hilkia, anaonyesha kanisa la Filadelfia. Eliakimu maana yake ni Mungu wa kuinua, kwa maana Eliakimu, baba wa Yerusalemu, anamwakilisha William Miller ambaye Mungu alimtumia kuinua misingi ya watu wa agano waliochaguliwa na Mungu. Yeye ni mwana wa Hilkia, jina linalotokana na maneno mawili, la pili likiwa Mungu na la kwanza likimaanisha “ulaini,” kama katika ulaini wa kusema. Hilkia anawakilisha Neno la Mungu au sauti Yake, na mwana wake anawakilisha kuinuliwa kwa hekalu.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Pakupera kweAdventism panofanira kuva nechiporeshi chokutongwa, uye chiporofita ichocho ndiye ngirozi yechitatu yaZvakazarurwa gumi nechina. Panofanira kuva nekiyi pakuguma kwakafananidzirwa nekiyi yaMiller. “Kiyi” yemazuva edu yakavakirwa pakudzokororwa kwenhoroondo, zvikurukuru mutemo wokutanga kutaurwa, unobatanidza kana kuti uri musimboti unomiririrwa naKristu pachake saArfa naOmega. Panofanira kuva nomwanakomana waMiller. Naizvozvo Miller sababa anova Hirkia, iro Shoko raJehovha, uye mwanakomana waMiller ndiye Eriakimu, zvichireva Mwari wokusimudza. Baba Miller vakasimudza temberi, uye mwanakomana waMiller anoratidza nguva iyo Raodhikia neFiraderfia zvinopatsanurwa uye vaFiraderfia vanosimudzwa sechiratidzo. Panofanira kuva nembambo yakasimbiswa, asi kwete panzvimbo tsvene sezvazvakanga zviri munhoroondo yaMiller, asi muNzvimbo Tsvene-tsvene. Nembambo iyoyo nomutoro wakaturikwa pairi zvichagurwa pakuguma kweshoko rengirozi yechitatu sezvazvakaitikawo pakuguma kweshoko rengirozi yokutanga. Kana Mikaeri amira uye nguva yokuedzwa kwavanhu yapera, chiporofita chokutongwa chinenge chava muchimiro chenguva yakapfuura, chabviswa, chagurwa, uye chawira pasi.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Ukuhlukaniswa noma ukusakazeka ngemva kokudlula kwesikhathi ngo-1844 kuyophindwa futhi emthethweni weSonto. U-Isaya 22 uyisifaniso sezimo eziholela ekuhlukanisweni kwama-Adventist aseLawodikeya kuma-Adventist aseFiladelfiya okwenzeka ngesikhathi senhlekelele yomthetho weSonto.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Andikira mutumwa wekereke yeVaRaodhikia uchiti: Izvi ndizvo zvinotaura Ameni, chapupu chakatendeka nechechokwadi, kutanga kwezvisikwa zvaMwari; Ndinoziva mabasa ako, kuti hauiti kutonhora kana kupisa: ndingadai ndada kuti utonhore kana kupisa. Naizvozvo, nokuti unodziya-dziya, uye hausiri kutonhora kana kupisa, ndichakurutsa mumuromo mangu. Nokuti unoti, Ndakapfuma, ndakawandisa pazvinhu, uye handina chandinoda; asi usingazivi kuti uri unosiririsa, nenhamo, murombo, bofu, uye usina kupfeka: ndinokurayira kuti utenge kwandiri goridhe rakaedzwa mumoto, kuti upfume; nenguo chena, kuti ufukidzwe, uye kuti kunyadziswa kwokusapfeka kwako kurege kuonekwa; uye zora meso ako nemushonga wemeso, kuti uone. Vose vandinoda, ndinovaranga uye ndinovatsiura: saka shingaira, uye tendeuka. Tarira, ndimire pamukova, ndichigogodza: kana munhu upi noupi akanzwa inzwi rangu, akazarura mukova, ndichapinda kwaari, uye ndichadya naye, naye agodya neni. Uyo anokunda ndichamupa kuti agare neni pachigaro changu choushe, sezvandakakundawo ini, ndikagara pasi naBaba vangu pachigaro chavo choushe. Uyo ane nzeve, ngaanzwe zvinoreva Mweya kukereke. Zvakazarurwa 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Utangulizi wa ndoto ukishatolewa, James White kisha anaijumuisha ndoto hiyo pamoja na tanbihi. Sina tatizo lolote na matumizi ya James White ya ndoto ya Miller, licha ya ukweli kwamba mara nyingi tumechapisha ufafanuzi wa ndoto yake unaotofautiana kwa kiasi fulani na wa James White. Mkazo wa msingi wa James White unaotofautiana na yale tuliyochapisha ni kwamba yeye anaziweka “vito” katika muktadha wa watu wa Mungu, ilhali sisi tunaelewa kwamba vito hivyo ni kweli za kinabii. Hakuna ukinzani, kwa maana mtu huakisi yale anayoamini, na kutawanyika kwa vito baada ya Kukatishwa Tamaa Kukuu kunaashiria kutawanyika kwa watu wa Mungu KABLA ya sheria ya Jumapili. Lakini jambo hili ni la uchunguzi wa wakati ujao.

## James White’s introduction to William Miller’s Dream

Utangulizi wa James White kwa Ndoto ya William Miller

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> “Ndoto ifuatayo ilichapishwa katika Advent Herald zaidi ya miaka miwili iliyopita. Wakati huo niliona ya kuwa ilieleza waziwazi uzoefu wetu wa zamani kuhusu kuja kwa pili, na ya kuwa Mungu aliitoa ndoto hiyo kwa manufaa ya kundi lililotawanyika.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Pakati pezviratidzo zvokuti zuva guru uye rinotyisa raJehovha rava pedyo, Mwari akaisa zviroto. Ona Joeri 2:28–31; Mabasa 2:17–20. Zviroto zvinogona kuuya nenzira nhatu; yokutanga, ‘nokuda kwokuwanda kwemabasa.’ Ona Muparidzi 5:3. Yechipiri, avo vari pasi pomweya wakasviba nokunyengedzwa kwaSatani, vanogona kuva nezviroto kubudikidza nesimba rake. Ona Dheuteronomio 8:1–5; Jeremia 23:25–28; 27:9; 29:8; Zekaria 10:2; Judha 8. Uye yechitatu, Mwari agara achidzidzisa, uye achiri kudzidzisa vanhu vake, zvikuru kana zvishoma, nezviroto, izvo zvinouya nokubata kwaNgirozi noMweya Mutsvene. Avo vanomira muchiedza chakajeka chezvokwadi vachaziva kana Mwari achivapa chiroto; uye vakadaro havanganyengedzwi kana kutsauswa nezviroto zvenhema.”

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> “Akati, Zvino inzwai mashoko angu; kana pakati penyu paine muporofita, ini Jehovha ndichazvizivisa kwaari nechiratidzo, uye ndichataura naye muchiroto. Numeri 12:5.

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> “Jakobo akati, ‘Mutumwa waJehovha wakataura neni muchiroto.’ Genesisi 31:2. ‘Uye Mwari akauya kuna Rabhani muSiria muchiroto usiku.’ Genesisi 31:24. Verengai zviroto zvaJosefa, muna Genesisi 37:5–9, uye ipapo nyaya inofadza yokuzadzika kwazvo muIjipiti.”

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “Pa Gibeoni Yehova adaonekera kwa Solomoni m’maloto usiku. 1 Mafumu 3:5. Chifanizo chachikulu chofunika kwambiri cha m’chaputala chachiwiri cha Danieli chinaperekedwanso m’maloto, ndiponso nyama zinayi, ndi zina zotero, za m’chaputala chachisanu ndi chiwiri. Herode atafuna kuwononga Mpulumutsi wakhanda, Yosefe anachenjezedwa m’maloto kuti athawire ku Igupto. Mateyu 2:13.

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> “Zvino zvichaitika mumazuva okupedzisira, ndizvo zvinotaura Mwari, kuti ndichadurura woMweya wangu pamusoro penyama yose; uye vanakomana venyu nevanasikana venyu vachaporofita, uye majaya enyu achaona zviratidzo, navakuru venyu vacharota hope.” Mabasa 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Chipo cha uprofita, kupyolera mu maloto ndi masomphenya, pano ndi chipatso cha Mzimu Woyera, ndipo m’masiku otsiriza chidzasonyezedwa mokwanira kotero kuti chikhale chizindikiro. Ichi ndi chimodzi mwa mphatso za mpingo wa uthenga wabwino.

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> “Na iye wakapa vamwe kuva vaapostori; nevamwe VAPOROFITA; nevamwe vavhangeri; nevamwe vafudzi navadzidzisi; kuti vatsvene vakwaniswe kwazvo, kuti vabate basa reushumiri, kuti muviri waKristu uvakwe.” VaEfeso 4:11, 12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> “Uye Mwari wakagadza vamwe muchechi, kutanga vaapostora, chechipiri VAPOROFITA, zvichingodaro. 1 VaKorinte 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “Musanyoza UBUPOROFITA. 1 Abatesalonika 5:20. Reba kandi Ibyakozwe n’Intumwa 13:1; 21:9; Abaroma 12:6; 1 Abakorinto 14:1, 24, 39. Abahanuzi cyangwa ubuhanuzi ni ubwo kubaka itorero rya Kristo; kandi nta gihamya na kimwe gishobora kuzanwa gikuwe mu ijambo ry’Imana, cyerekana ko byagombaga guhagarara mbere y’uko abavugabutumwa, abashumba n’abigisha bahagarara. Ariko uvuguruza ati, ‘Habayeho amayerekwa menshi y’ibinyoma n’inzozi z’ibinyoma ku buryo ntashobora kugirira icyizere ikintu na kimwe cyo muri ubwo bwoko.’ Ni ukuri ko Satani afite ibyo yigana. Yahoranye abahanuzi b’ibinyoma, kandi rwose dushobora no kubiteganya none muri iki gihe cye cya nyuma cyo kuyobya no gutsinda. Abanga ibyo byahishuwe by’umwihariko kubera ko hariho ibyiganano, bashobora, mu buryo bungana n’ubwo, gukomeza gato bakihakana ko Imana yigeze yihishurira umuntu mu nzozi cyangwa mu iyerekwa, kuko ibyiganano byahoranyeho.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Zviroto nezviono ndizvo nzira dzakashandiswa naMwari kuzviratidza kumunhu. Kubudikidza nenzira iyi akataura kuvaporofita; akaisa chipo chouporofita pakati pezvipo zvekereke yevhangeri, uye akaisa zviroto nezviono pamwe chete nezvimwe zviratidzo zve‘MAZUVA OKUPEDZISIRA.’ Ameni.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> “Chinangwa changu mumashoko ari pamusoro ndechekubvisa kupikisa nenzira yeMagwaro, uye kugadzirira pfungwa dzomuverengi kune zvinotevera.” James White, Brother Miller’s Dream, 1–3.

## William Miller’s Second Dream

Kurota kwa Chipiri kwa William Miller

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Ndoota kuti Mwari, noruoko rwakanga rusingaonekwi, vakanditumira kabhokisi kakaitwa nounyanzvi hunoshamisa, kakareba anenge mainji gumi uye upamhi nehurefu hwakaenzana hwemainji matanhatu, kakagadzirwa neemabhoni namaparera zvakanyatsorongedzerwa mukati maro nounyanzvi. Pabhokisi ipapo pakanga pakabatanidzwa kiyi. Ndakabva ndangotora kiyi yacho ndikazarura bhokisi iro; zvino, zvokundishamisa nokundikatyamadza, ndakariwana rizere nemarudzi ose namasaizi ose ezvishongo zvinokosha, madhaimondi, mabwe anokosha, nemari yendarama neyesirivha yemhando yose yokukura nokukosha, zvakaiswa zvakanaka kwazvo panzvimbo padzo dzakasiyana mukati mebhokisi; uye zvakarongeka saizvozvo, zvakabudisa chiedza nokubwinya zvaingoenzaniswa chete nezuva.

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> Ndzi ehlekete leswaku a ku nga ri ntirho wa mina ku tiphina hi xivono lexi xo hlamarisa ndzi ri ndzexe, hambileswi mbilu ya mina a yi tele hi ntsako hikwalaho ka ku vangama, ku saseka, ni nkoka wa leswi a swi ri eka xona. Hikwalaho ndzi xi veke ehenhla ka tafula ra le xikarhi ekamareni ra mina, kutani ndzi twarise rito leswaku hinkwavo lava a va ri ni ku navela a va ta va ta vona xivono lexi xa ku vangama ni ku hatima ngopfu lexi munhu a nga si tshama a xi vona evuton’wini lebyi.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Vanhu vakatanga kuuya, pakutanga vari vashoma muhuwandu, asi vachiwedzera kusvika pakuva chitsama chikuru. Pakutanga pavakatarisa mubhokisi racho, vaishamisika uye vachidanidzira nomufaro. Asi vaoni pavakawedzera, mumwe nomumwe akatanga kuvhiringidza mabwe anokosha acho, achiabudisa mubhokisi uye achiaparadzira patafura. Ndakatanga kufunga kuti muridzi aizodazve bhokisi namabwe anokosha aya kubva muruoko rwangu; uye kana ndairega achiparadzirwa, ndaisazombogonazve kuaisa panzvimbo dzawo mubhokisi sezvazvaive kare; uye ndakanzwa kuti handingatongokwanisi kutarisana nokuzvidavirira kwacho, nokuti kwaizova kukuru kwazvo. Ipapo ndakatanga kukumbira vanhu kuti varege kuabata, kana kuabudisa mubhokisi; asi pandakawedzera kukumbira, ndipo pavakanyanya kuaparadzira; uye zvino vakaita sokunge vari kuaparadzira mumba mose, pasi napamusoro pechinhu chiri chose chomumba.”

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Kwa hiyo nikaona kwamba miongoni mwa vito vya kweli na sarafu halisi walikuwa wametawanya kiasi kisichohesabika cha vito vya bandia na sarafu za kughushi. Nikaghadhibika sana kwa sababu ya mwenendo wao wa udhalili na kutokuwa na shukrani, nami nikawakemea na kuwalaumu kwa jambo hilo; lakini kadiri nilivyowakemea zaidi, ndivyo walivyozidi kutawanya vito vya bandia na sarafu za kughushi miongoni mwa vile vya kweli.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “පසුව මාගේ ශාරීරික ආත්මය තුළ මම අතිශයින් කලකිරී, ඔවුන් කාමරයෙන් පිටතට තල්ලු කර දමනු පිණිස ශාරීරික බලය ප්‍රයෝජනයට ගන්නට ආරම්භ කළෙමි; එහෙත් මම එක් අයෙකු පිටතට තල්ලු කරමින් සිටියද, තවත් තුන් දෙනෙක් ඇතුළට පැමිණ, දූවිලිද කැබලිද වැලිද සහ සියලු ආකාර අපද්‍රව්‍යද රැගෙන එමින්, සැබෑ මැණික්, වජ්‍ර, සහ කාසි සියල්ලම සම්පූර්ණයෙන්ම පෙනීමෙන් ඉවත් වන තෙක් ඒවා මත වසා දැමූහ. ඔවුහු මාගේ පෙට්ටියද කැබලි කැබලි කර, එය එම අපද්‍රව්‍ය අතර විසුරුවා හැරියහ. මාගේ දුක හෝ මාගේ ක්‍රෝධය කිසි මනුෂ්‍යයෙකු නොසලකා බලන බව මට සිතිණි. මම සම්පූර්ණයෙන්ම අධෛර්යයටත් අසහනයටත් පත්ව, වාඩි වී හැඬුවෙමි.”

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Ndi pandakanga ndichichema saizvozvo uye ndichirangarira kurasikirwa kwangu kukuru nomutoro wokuzvidavirira, ndakarangarira Mwari, ndikanyengetera nomwoyo wose kuti anditumire rubatsiro. Pakarepo suo rakazaruka, munhu akapinda mumba, vanhu vose vakabva vabuda mairi; uye iye, aine bhurasho rokukwesha guruva muruoko rwake, akazarura mahwindo, akatanga kukwesha guruva nemarara kubva mumba.”

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Ndamulirira kuti aleke, pakuti panali miyala yamtengo wapatali ina yofalikira pakati pa zinyalala.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> “Wandiudza kuti ‘ndisatya,’ nokuti iye ‘aizovachengeta.’”

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Ndipo, pamene iye anali kukolopa fumbi ndi zinyalala, miyala yamtengo wapatali yabodza ndi ndalama zabodza zonse zinanyamuka n’kutuluka pawindo ngati mtambo, ndipo mphepo inazinyamula n’kupita nazo. M’chisokosokocho ndinatseka maso anga kwa kanthawi; pamene ndinawatsegula, zinyalala zonse zinali zitachoka. Miyala yamtengo wapatali yeniyeni, ma daimondi, ndalama zagolide ndi zasiliva, zinali zitamwazikana mochuluka m’chipinda chonse.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Pakabva aisa pamusoro petafura bhokisi, guru zvikuru uye rakanaka kupfuura raiva rokutanga, ndokukohwa zvishongo, mangoda, nemari, nezvitsama zvake, akazvikandira mubhokisi, kusvikira pasina kana chimwe chakasara, kunyange hazvo mamwe emangoda akanga asina kukura kupfuura muromo wetsono.”

> “He then called upon me to ‘come and see.’

> “මෙසේ ඔහු මට ‘එන්න, බලාගන්න’ කියා කැඳවාණි.”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Ndzi langute endzeni ka bokisi, kambe mahlo ya mina ma phatsimekile hikwalaho ka leswi ndzi swi voneke. A ma vangama ku tlula ku vangama ka wona ko sungula hi ka khume. Ndzi ehlekete leswaku ma hlantswiwe hi sava hi milenge ya vanhu volavo lavo homboloka lava nga ma hangalasa ni ku ma kandziyela entshurini. A ma longoloxiwile hi ku saseka endzeni ka bokisi, xin’wana ni xin’wana xi ri endhawini ya xona, ku nga ri na swikombiso leswi vonakaka swa ku tikarhata ka munhu loyi a nga ma cukumeta endzeni. Ndzi huwelele hi ntsako lowukulu swinene, kutani ku huwelela koloko ku ndzi pfuxe.” Early Writings, 81–83.

## James White’s Footnotes

Maelezo ya Chini ya James White

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “‘Casket’ inofananidzira zvokwadi huru dzeBhaibheri dzine chekuita nokuuya kwechipiri kwaIshe wedu Jesu Kristu, idzo dzakapiwa Hama Miller kuti adzizivise kunyika yose.

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “‘Guṱheḽo yo khomaredzwaho’ yo vha i nḓila yawe ya u ṱalutshedza Ipfi ḽa vhuvhumbedzeli—u vhambedza Luṅwalo na Luṅwalo—Bivhili i mushumeli wayo yone iṋe wa u i ṱalutshedza. Nga heḽi guṱheḽo Mukomana Miller o vula ‘bogisi,’ kana ngoho khulu ya u ḓa ha Murena shangoni.

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “‘Vanhu vakatanga kuuya, pakutanga vari vashoma, asi vachiwedzera kusvikira vava mhomho.’ Pakutanga pakaparidzwa dzidziso yokuuya kwaKristu naHama Miller, pamwe chete navamwe vashoma zvikuru, yakanga ine mugumisiro muduku kwazvo, uye vashoma kwazvo ndivo vakamutswa nayo; asi kubva muna 1840 kusvika muna 1844, pose payakaparidzwa, nharaunda yose yakamutswa.

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “‘Mabwe anokosha, madiamondi, nezvimwewo,’ e‘marudzi ose uye hukuru hwose,’ ‘akarongedzwa zvakanaka kwazvo munzvimbo dzawo dzakasiyana mubhokisi rezvishongo,’ anomirira vana vaMwari, [Malachi 3:17,] vanobva mumakereke ose, uye vanobva kunenge muzvikamu zvose nezvimiro zvose zvehupenyu, vakagamuchira kutenda kwekuuya kwaKristu, uye vakaonekwa vachitora chimiro chakasimba munzvimbo dzavo dzakasiyana, muchinangwa chitsvene chechokwadi. Pavaifamba nenzira iyi, mumwe nomumwe achichengeta basa rake pachake, uye achifamba nokuzvininipisa pamberi paMwari, ‘vairatidza chiedza nokubwinya’ kunyika, zvakanga zvakaenzana chete nekereke yemazuva evaapostora. Shoko, [Revelation 14:6, 7] rakafamba, sokunge zvakadaro, pamapapiro emhepo, uye kukokwa kuti, ‘Uyai, nokuti zvinhu zvose zvino zvagadzirirwa,’ [Luke 14:17.] kwakapararira nesimba uye nomugumisiro.”

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> “Mutumwa waibhururuka [Zvakazarurwa 14:6, 7.] paakatanga kuparidza vhangeri risingaperi, achiti, ‘Tyai Mwari, mumukudze; nokuti nguva yokutongwa kwake yasvika,’ vazhinji vakadanidzira nomufaro vachitarira kuuya kwaJesu, nokudzorerwa kwezvinhu zvose; asi vakazozopikisa, nokushora, nokuseka chokwadi ichocho chakanga changobva kuvazadza nomufaro nguva duku yakanga yapfuura. Vakavhiringidza nokuparadzira zvishongo. Izvi zvinotisvitsa kumatsutso a1844, apo nguva yokuparadzirwa yakatanga. Cherechedzai izvi: ndivo vaya vakamboti ‘vakadanidzira nomufaro’ vakavhiringidza nokuparadzira zvishongo. Uye kubvira muna 1844 hakuna vakaparadzira boka uye vakaritsausa zvinobudirira sezvakaita vaya vakamboparidza chokwadi, vachichifarira; asi vakazozoramba basa raMwari, nokuzadziswa kwechiporofita mune zvakaitika kwatiri pakumirira kuuya kwaKristu munguva yakapfuura.”

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> “Uchapupu hwaHama Miller, kwemwedzi yakati kuti mushure meKuchema kwePakati pousiku, pamwedzi wechinomwe, 1844, hwakanga huri hwokuti suo rakanga ravharwa, uye kuti kufamba kweAdventi kwakanga kuri kuzadzika kwechiporofita, uye kuti takanga takarurama mukuparidza nguva. Ipapo akakurudzira hama dzake, kubudikidza neAdvent Herald, kuti dzirambe dzakatsiga, dzive nomwoyo murefu, uye dzisagunun’una pamusoro pomumwe nomumwe; uye Mwari aizovakurumidza kururamisa nokuda kwokuparidza nguva. Nenzira iyi akateterera nokuda kwezvishongo, apo ainzwa ‘kuzvidavirira’ kwake pamusoro pazvo, uye kuti ‘kwaizova kukuru kwazvo.’”

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> “‘විෂම මණි හා ව්‍යාජ මුදල්’ සත්‍ය ඒවා අතර විසිරී තිබූ බව, 1844 දී දොර වසා දැමූ පසු සිට පැහැදිලිව ම ව්‍යාජ පරිවර්තිතයන් හෝ ‘විදේශීය දරුවන්’ [හොෂෙයා 5:7.] නියෝජනය කරයි.”

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> “Lebokose la bobedi ‘leo le legolo haholo, le le ntle ho feta la pele’ leo ho lona ho ileng ha bokelloa ‘mabenyane,’ ‘ditaemane,’ le ‘ditjhelete’ tse neng di hasane, le emela tshimo e pharaletseng ya nnete e phelang ya jwale eo ho yona mohlape o hasaneng o tla bokellwa, e leng ba 144,000, bohle ba ena le tiiso ya Modimo ya phelang. Ha ho le le leng la ditaemane tseo tsa bohlokwa le tla tlohelwa lefifing. Le hoja tse ding di le ‘sa fete boholo ba ntlha ya phini,’ di ke ke tsa hlokomolohuoa, kapa tsa tlohelwa ka ntle letsatsing lena leo ka lona Modimo a bokellang mabenyane a hae. [Malakia 3:16–18.] O ka roma mangeloi a hae, mme a a potlakisa hore a tswe jwalo ka ha a ntsha Lota Sodoma. ‘Morena o tla phetha mosebetsi o mokgutshwane lefatsheng.’ ‘O tla o kgaola o be mokgutshwane ka ho loka.’ Bona Baroma 9:28.”

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “‘Uvhu namakokoto, jecha, nezvose zvemarara zvemarudzi ose,’ zvinomirira kukanganisa kwakasiyana-siyana uye kwakawanda kwakapinzwa pakati pevatendi vekuuya kwechipiri kwaKristu, kubva mumatsutso a1844. Pano ndichataura zvishoma pamusoro pezvimwe zvacho.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> “1. Chikhundiko chimene ena mwa ‘abusa’ anachitenga mwamwano nthawi yomweyo pambuyo poti kulira kwa Pakati pa Usiku kwaperekedwa, chakuti mphamvu yopatulika yosungunula ya Mzimu Woyera imene inatsagana ndi kayendetsedwe ka mwezi wachisanu ndi chiwiri inali mphamvu ya mesimerizimu. George Storrs anali mmodzi mwa oyamba kutenga chikhundiko chimenechi. Onani zolemba zake m’gawo lomaliza la 1844, mu Midnight Cry, limene pa nthawiyo linasindikizidwa mu mzinda wa New York. J. V. Himes, pa Msonkhano wa ku Albany m’chilimwe cha 1845, anati kayendetsedwe ka mwezi wachisanu ndi chiwiri kanatulutsa mesimerizimu yakuya mapazi asanu ndi awiri. Izi ndauzidwa ndi wina amene analipo, ndipo anamva mawuwo. Ena amene anatenga mbali yogwira ntchito mu kulira kwa mwezi wachisanu ndi chiwiri kuchokera pamenepo ananena kuti kayendetsedwe kameneko kanali ntchito ya Mdyerekezi. Kunenera ntchito ya Khristu ndi ya Mzimu Woyera kuti ndi ya Mdyerekezi, m’masiku a Mpulumutsi wathu, kunali mwano, ndipo ndi mwano tsopano.”

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> “2. Majaribio mengi kuhusu wakati maalumu. Kwa kuwa siku 2300 ziliisha mwaka 1844, nyakati nyingi kabisa zimewekwa, na watu mbalimbali, kwa ajili ya kukoma kwake. Kwa kufanya hivyo wameiondoa ‘alama ya mipaka,’ na wameutia giza na shaka juu ya mwamsho mzima wa ujio.

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> “3. கற்பனைகளும் அளவுகடந்த விநோதங்களும் நிரம்பிய ஆன்மிகவாதம். மரணத்தின் பயங்கரமான செயலொன்றை நிகழ்த்திய பிசாசின் இந்தத் தந்திரம், ‘தச்சுக்கழிவுகள்’ என்றும், ‘எல்லாத் வகையான குப்பைகளும்’ என்றும் மிக உரிய வகையில் சித்தரிக்கப்படுகிறது. ஆன்மிகவாதத்தின் நஞ்சை அருந்தியவர்களில் பலர், நமது கடந்தகால அட்வெண்ட் அனுபவத்தின் சத்தியத்தை ஒப்புக்கொண்டார்கள்; இந்த உண்மையினாலே, 1843 மற்றும் 1844 ஆண்டுகளில் தேவன் அந்த மகத்தான அட்வெண்ட் இயக்கங்களை நடத்தினார் என்று நம்புவது ஆன்மிகவாதத்தின் இயல்பான பலன் என பலர் நம்பும்படி செய்யப்பட்டார்கள். தங்களை வாங்கின ஆண்டவரையே மறுத்து, ‘அழிவுக்குரிய மதவெறுக் கோட்பாடுகளை உளறவழியாக கொண்டு வருவார்கள்’ என்கிறவர்களைப் பற்றி பேதுரு சொல்லுவதாவது: ‘அவர்களினால் சத்தியத்தின் வழி தூஷிக்கப்படும்.’”

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “4. S. S. Snow akizviti ‘Eriya Muporofita’” Munhu uyu, murwendo rwake runoshamisa uye rusingadzoreki, akaitawo chikamu chake mubasa iri rerufu, uye mafambiro ake akava netsika yokuita kuti chimiro chechokwadi chevatsvene vakamirira chizvidzwe mumifungo yevazhinji vemweya yakatendeka.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> Kune urwo rutonde rw’amakosa nongeyeho n’ayandi menshi, nk’“imyaka igihumbi” yo mu Ibyahishuwe 20:4, 7, yo mu gihe cyahise, 144,000 bo mu Ibyahishuwe 7:4; 14:1, abari “barazutse bava mu mva” nyuma y’izuka rya Kristo, inyigisho y’uko nta murimo ukorwa, inyigisho y’irimbuka ry’impinja, n’ibindi n’ibindi.

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “Liphosho tsena li ile tsa phatlalatsoa ka mahlahahlaha a maholo, tsa boela tsa hatelloa holim’a mohlape o neng o letile hoo, nakong eo Mor’abo rōna Miller a neng a e-na le toro eo, mabenyane a ’nete a ne a ‘patiloe mahlong,’ ’me mantsoe a moprofeta a ne a loketse—‘Kahlolo e khutliselitsoe morao, ’me toka e eme hōle,’ jj. jj. Bona Esaia 59:14. Ka nako eo ho ne ho se na koranta ea Advent naheng e neng e buella taba ea ’nete ea joale. The Day-Dawn e bile ea ho qetela ho sireletsa boemo ba ’nete ba mohlape o monyenyane; empa eona ea fela likhoeli tse ’maloa pele Morena a nea Mor’abo rōna Miller toro ena; ’me boitekong ba eona ba ho qetela ba ho shoa ea supisa bahalaleli ba khathetseng ba feheloang ho 1877, eo ka nako eo e neng e sa le lilemo tse mashome a mararo nakong e tlang, e le nako ea topollo ea bona ea ho qetela. Oho! oho! Ha ho makatse hore Mor’abo rōna Miller torong ea hae, ‘a lula fatše ’me a lla’ ka lebaka la boemo bona bo bohloko ba litaba.”

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> “Hama Miller vakavhara meso ake murufu, musi wa22 Zvita, 1849, izvo zvakazadzisa mashoko anotevera aiva muchiroto chake, ‘Mukubatikana kwacho ndakavhara meso angu kwechinguva.’ Kuzadzisika kunoshamisa uku kwakajeka kwazvo zvokuti hapana angatadza kukuzviona.

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “बक्सले भ्राता मिलरले संसारलाई प्रकाशित गर्नुभएको आगमनसम्बन्धी सत्यलाई जनाउँछ, जसरी दस कुँवारीहरूको दृष्टान्तमा यो स्पष्ट गरिएको छ। [मत्ती 25:1–11.] पहिलो, समय—1843; दोस्रो, ढिलाइको समय; तेस्रो, मध्यरातको पुकार—सातौँ महिनामा, 1844; र चौथो, बन्द ढोका। 1843 देखि दोस्रो आगमनसम्बन्धी पत्रहरू पढेका कसैले पनि यो अस्वीकार गर्नेछैन कि भ्राता मिलरले आगमन-इतिहासका यी चार महत्वपूर्ण बुँदाहरूको समर्थन गर्नुभएको छ। सत्यको यो सुसंगत प्रणाली, अथवा ‘बक्स’, तिनै मानिसहरूले टुक्राटुक्रा पारेर र फोहोरका बीचमा छरपस्ट पारेका छन्, जसले आफ्नै अनुभवलाई अस्वीकार गरेका छन्, र ती नै सत्यहरूलाई इन्कार गरेका छन्, जुन उनीहरूले भ्राता मिलरसित मिलेर यति निर्भीकतापूर्वक संसारमा प्रचार गरेका थिए।”

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> “ពេលនោះ ព្រះវិហារនឹងបរិសុទ្ធ ហើយ «ឥតមានកំហុសនៅចំពោះបល្ល័ង្ករបស់ព្រះ» ដោយបានសារភាពអំពីកំហុស ក្តីខ្វះខាត និងអំពើបាបទាំងអស់របស់ពួកគេ ហើយដោយបានឲ្យលាងសម្អាតអំពើទាំងនោះចេញដោយព្រះលោហិតរបស់ព្រះគ្រីស្ទ និងបានលុបបំបាត់ចេញ នោះពួកគេនឹងឥតមាន «ស្នាមប្រឡាក់ ឬជ្រីវជ្រួញ ឬអ្វីណាមួយដូច្នោះឡើយ»។ បន្ទាប់មក ពួកគេនឹងភ្លឺរលោងដោយ «សិរីល្អដប់ដងលើសពីសិរីល្អមុនរបស់ពួកគេ»។” JAMES WHITE Oswego, ខែឧសភា ឆ្នាំ 1850។

Back to Articles