Article

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

Buku la Yoeli na Kereke ya Masabatha ya Bosupa ya Laodisea — Nomoro ya Borobongwe

Number Nine

Nomoro Siyagalolunye

Author

Jeff Pippenger

Published

December 11, 2025

Formats

PDF
Word
Song MP3

I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Mwafika pa malo mu ciyambi ici ca buku lya Yoweli ukuti mu mafupi nfwaikile ukulongobola zimbi mwa zintu ifya mu mapele ya ntanshi ayasano na yabili, no kulondolola ifyo tulelingile ukulolela ukufuma mu buku lya Yoweli nomba apo twalitampile ukulibombelapo mu buryo ubwa mwine; kabili lyonse cine, ni cinshi ico ico cakwata iciyano ne nkondo sha ku Raphia na Panium isha muli Daniele 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Taisa tikaisa kukoshesa nkhani ya nyimbo ya munda wa mphesa, pakuti “zochitika” zayimiriridwa mwa ulosi ndi “nyimbo.” Chimodzi mwa zizindikiro za anthu zikwi zana limodzi mphambu makumi anayi ndi zinayi n’chakuti amaimba nyimbo ya Mose ndi ya Mwanawankhosa, zomwe ziri njira ya Yohane yongoyimira nyimbo ya munda wa mphesa ya Yesaya. Mneneri aliyense wamkulu amayamba buku lake ndi maweruzo otsutsa Israyeli chifukwa cha kupanduka kwake; kapena munganene kuti mneneri aliyense wamkulu amayamba ndi kuimba nyimbo ya munda wa mphesa. Ndikulimbikira kunena kuti nyimbo ya munda wa mphesa ya Yoweli m’chaputala choyamba ndi chimodzi mwa mavumbulutso ofunika kwambiri okhudza nyimbo ya munda wa mphesa. Sindinganene ngati ndili wolondola kapena ayi, koma chifukwa chimene ndili ndi chikhulupiriro ichi n’chakuti kulumikizana kwa maulosi komwe kwayimiriridwa mwa zizindikiro m’buku la Yoweli kukuoneka kukhala fungulo, kapena mwina chitsulo cha pakati cha mphero yokhala ndi nthambi zambiri. Umboni wa Yoweli sukungolumikizana ndi mizere ina yofanana yokha, koma ukuoneka kukhazikitsa malo osonyezerapo, makamaka kudzera mu chizindikiro cha munda wa mphesa ukuwonongedwa m’chaputala choyamba, ndipo machaputala awiri otsatirawo akuzindikiritsa nthawi ya mayesero ya chifanizo cha chilombo ku United States, komanso nthawi ya mayesero ya chifanizo cha chilombo kwa dziko lonse. Ndipo zonsezi zakhazikitsidwa mkati mwa chikhalidwe cha munda wa mphesa; ndipo munda wa mphesa suli munda wamoyo—ngati sulandira mvula.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Isuwo takaisawo kusimbisa nguva yechiporofita inomiririrwa nechiratidzo chokuti “kusvikira rinhiko?” Ndakanzwa kukosha kwokuti tichiyeuchidzanewo musimboti uyu wakatogadzwa pamusoro pa“kusvikira rinhiko?” kuitira kuti tisimbise “dombo rokumusoro-soro,” iro rakanga riri, uye ririwo, nheyo nedombo repakona. Kuzadziswa kwekupedzisira kwakazara kweshoko reKuchema kwaPakati pousiku kuri kuitika zvino ndiro “dombo rokumusoro-soro.” Richivakirwa panheyo idzodzo, dombo iroro rokumusoro-soro ndiwo matombo anokosha aMiller achipenya kakapetwa kagumi kupfuura pakutanga.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Pamahwaro ya Yehovha “yo hlamarisa” ma kombisa leswaku ribye ro hetelela ra xisaka i nkarhi lowu vanhu va Yena va hundzukaka va suka eka ntokoto wa Laodikiya va ya eka ntokoto wa Filadelfiya; naswona hi wona nkarhi lowu vanhu volavo va vaka va vunkaye lebyi humaka eka nkombo, ni nkarhi lowu va hundzukaka ha wona va suka eka kereke leyi lwaka va ya eka kereke leyi hlulaka. Ku hundzuka loku hi kona ribye ro hetelela ra xisaka. Ku hundzuka loku ku hetiseka loko vanhu va Xikwembu va twa va tlhela va vona rungula ra “ribye ro hetelela ra xisaka,” naswona ri hlamarisa ematihlweni ya vona. Rungula ra ribye ro hetelela ra xisaka i nhlohlorhi, hikuva ri hlengeleta swin’we ntiyiso hinkwawo wa “ribye ro hetelela ra xisaka” wa vuprofeta. Rungula ra “mikarhi ya nkombo” a ri ri ribye ra masungulo ra Miller, naswona a ri fanele ku va ribye ro hetelela ra xisaka ra vaMillerite. Pentekosta a ku ri ribye ro hetelela ra xisaka ra nguva ya Pentekosta, hilaha Ndzandzelelo wa le Vusiku wa le Xikarhi a wu ri ribye ro hetelela ra xisaka ra nhlangano wa vaMillerite wa yingelosi yo sungula ni ya vumbirhi.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Sa kilele au jiwe la kileleni cha kipindi cha miaka 46 ambacho ndani yake Kristo aliijenga hekalu la Wamilleriti la malaika wa kwanza na wa pili, jiwe hilo la kileleni lilipaswa kuwa jiwe la msingi kwa kazi ya Kristo ya kujenga hekalu la wale mia moja arobaini na nne elfu. Jiwe hilo la msingi liliwekwa mwaka wa 1844 kuwa nuru ya kuangaza njia iendayo mbinguni, na kwa sababu hiyo watu wa Mungu katika mwisho wa dunia wanapaswa kurudi kwenye “njia za kale” ili wapate pumziko. Iwapo na wakati wowote wanaporudi kwenye historia ya waanzilishi ya Wamilleriti, wao hugundua kwamba ujumbe wa Kilio cha Usiku wa Manane ulikuwa kilele cha historia ya msingi. Kilio cha Usiku wa Manane kilikuwa udhihirisho wa kumiminwa kwa Roho Mtakatifu. Wakati nafsi inaporudi kwenye “njia za kale” na kuipata “nuru angavu” iliyowekwa mwanzoni au katika sehemu ya msingi ya njia, huikuta Kilio cha Usiku wa Manane, ambacho Yeremia anakitaja kuwa “pumziko.”

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Vakanga vaine chiedza chakajeka chakamiswa shure kwavo pakutanga kwenzira, icho mutumwa akandiudza kuti chaiva ‘kuchema kwousiku pakati pousiku.’ Chiedza ichi chakapenya munzira yose, chikavhenekera tsoka dzavo, kuti varege kugumburwa.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Ivɔ va dzulaa wɔn ŋku la ɖe Yesu dzi, si nɔ yame kple wo ŋgɔ, eye wòle mɔ kpɔm na wo yi du la me la, wonɔ dedie. Gake enumake wo dome aɖewo va xɔ agble, eye wonɔ be du la le didi ŋutɔ, eye wonɔ mɔ kpɔm be yewole geɖe eme xoxo. Azɔ Yesu naa dzideƒo na wo to Eƒe atiame kple ŋusẽtɔ nu sia nu meyina la doɖi me; eye kekeli aɖe tsoa Eƒe abɔ me, si dzɔ̃na le advent habɔbɔ la dzi, eye wonɔ doɖaɖa be, ‘Aleluya!’ Bubuwo hã le dzimaɖi me gblɔ be, yewomexe se na kekeli si le wo megbe o, eye wonɔ be menye Mawu wònye si kplɔ wo va didi nenema o. Kekeli si le wo megbe la tsi, eye eɖo wo afɔwo ɖe viviti blibo me, eye wonɔ kli kli, eye womate ŋku ɖe dzesi la kple Yesu dzi o, eye wowo tso mɔ la dzi hede ifi ifi yi xexeame viviti kple vɔ̃ɖi si le anyigba la te la me.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Jiwe la kilele cha historia ya Wamileraiti ni jiwe la msingi la historia ya wale mia moja arobaini na nne elfu. Tangu mwanzo wa wale malaika watatu mwaka 1798 hadi kanisa la ushindi litakapoinuliwa katika utimilifu wa kutakaswa kwa patakatifu wakati wa sheria ya Jumapili, njia huangazwa kwa ujumbe wa Kilio cha Usiku wa Manane, kwa maana mfano huo unahusu Uadventista, na jinsi Mungu huwainua watu ili waakisi kikamilifu tabia Yake wakati wa kufungwa kwa muda wa rehema kwa wanadamu katika kipindi cha mgogoro wa sheria ya Jumapili.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Pa nzira, Jesu ari kutungamirira uye anoenderera mberi achivhenekera nzira nokusimudza ruoko rwake rworudyi rwune kubwinya. Naizvozvo, pane chiedza chakajeka pakutanga penzira uye chiedza chakajeka chinotungamirira kumagumo enzira. Jesu saArfa naOmega anoratidza magumo pamwe chete nekutanga, saka chiedza chiri kumativi ose enzira ishoko reKudana kwePakati peUsiku.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Ngirozi ya kwanza ilifika mwaka wa 1798 na kutangaza kwamba saa ya hukumu Yake ilikuwa imefika, “Akisema … saa ya hukumu yake imekuja.” Saa ya hukumu ilikuja mwaka wa 1798, na ilipoanza, ndoa kati ya Kristo na bibi-arusi Wake mpya—Adventismi ya Millerite ya Filadelfia—ikaanza. Kristo alipaswa kuoa tarehe 22 Oktoba 1844, na tangu 1798 hadi 1844 bibi-arusi alifanywa tayari. Bibi-arusi alikuwa wa Filadelfia, kwa maana hapakuwa na hukumu ya lawama juu ya bibi-arusi wa Kristo, kwa kuwa alijitayarisha mwenyewe—alikuwa safi. Tangazo la hukumu ni tangazo la ndoa katika mwanzo wake mwaka wa 1798, lililofika kwenye mwisho wake mwaka wa 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Chiedza chemsingi uye chiedza chedombo repamusoro-soro chebato reMillerite chaiva shoko raizivisa muchato—shoko reKuchema kwePakati pousiku. Kuchema kwePakati pousiku ndicho chaiva hwaro uye dombo repamusoro-soro renhoroondo yengirozi yokutanga neyechipiri pamwe chete nenhoroondo yeMillerite, uye dombo repamusoro-soro renhoroondo yeMillerite ndiro dombo rehwaro renhoroondo yevane zviuru zana namakumi mana nezvina, richivawo dombo repamusoro-soro. Kuvakwa kwetemberi kunopedzwa apo dombo repamusoro-soro raiswa, uye basa rokuisa dombo iro rokupedzisira “rinokatyamadza” rakatanga muna Chikunguru 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Kune kuzadzikiswa kwakasiyana-siyana kwechiporofita kuchaumba dombo repamusoro, asi dombo repamusoro rinomiririrawo mugumo unosvika pachikomo womharidzo. Pentekosti rakanga riri dombo repamusoro remharidzo yenguva yePentekosti, sezvakangoitawo chiedza che“nguva nomwe” chakauya kubudikidza nepeni yaHiram Edson muna 1856, icho chakanga chiri dombo repamusoro rakanga ratarirwa kumharidzo yaMiller, nokuti chokwadi chokutanga chenheyo chakawanikwa naMiller chaiva che“nguva nomwe.” Muna 1856, kuramba chiedza chitsva chechokwadi chedombo repamusoro kwakanga kwakaenzana nokusarudza kufira murenje reRaodhikia, sezvakaita Israeri yekare mukati menguva yemakore makumi mana. Izvi zvinoratidza Chikunguru cha2023 sa1856, nzvimbo yokutendeukira kubva kuFiraderfia kuenda kuRaodhikia munhoroondo yevaMillerite uye kudzoserwa kubva kuRaodhikia kuenda kuFiraderfia munhoroondo yevane zana namakumi mana nezvina zvuru. Kristu haana kuroora mukadzi asina kuchena muna 1844, nokuti akanga ari weFiraderfia, uye Achazoroora mwenga unobva kuFiraderfia panguva yomutemo weSvondo. Asi kutanga anofanira kuzvigadzirira. Wagadzirira here?

> Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

> Musaite henyu, boka duku; nokuti Baba venyu vanofara kukupai ushe. Ruka 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Pa 22 Oktoba, 1844, Ambuye anakwatirana ndi mkwatibwi amene Iye anali atamkonzekeretsa kuti amutsatire m’mbiri ya mngelo wachitatu, ndi zonse zimene mngelo wachitatuyo akuimira; koma pofika 1863 mbiri ya mngelo wachitatuyo inapatutsidwa kulowa m’chipululu cha Laodikaya. Mbiri ya kuyambira 1844 kufika 1863 ikuimira nyengo ya mngelo wachitatu, motero ikupereka fanizo la anamwali opusa m’nyengo ya kusindikizidwa kwa zikwi zana limodzi ndi makumi anayi ndi zinayi. Anamwaliwo ndi tirigu ndi namsongole amene akulekanitsidwa ndi mauthenga oimiridwa ndi angelo—pakuti ndi angelo amene amagwira ntchito yolekanitsa.

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

> “පසුව මම තුන්වන දූතයා දුටුවෙමි. මා සමඟ සිටි දූතයා මෙසේ කීවේය: ‘ඔහුගේ කාර්යය භයානකය. ඔහුගේ මෙහෙවර ගැඹුරු භීතිය ජනකය. ඔහු යනු ගොඩැල්ලෙන් තිරිඟු තෝරාගෙන, ස්වර්ගීය ගබඩාව සඳහා එම තිරිඟු මුද්‍රා තබන, හෝ බැඳ තබන දූතයාය. මේ කරුණු මුළු සිතම, මුළු අවධානයම සම්පූර්ණයෙන් ආවරණය කළ යුතුය.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Milaye üç melek a hwehwɛmu a ɛwɔ Adiyisɛm ti dunan mu no ne osutɔ a ɛtwa to no asɛm a ɛkyekyɛ na ɛbobɔ akuw abien no.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Johanni akazarurirwa zviratidzo zvine ukuru uye zvinomutsa mwoyo pamusoro pezvakaitika muupenyu hwekereke. Akaona chimiro, njodzi, kurwisana, uye kununurwa kwekupedzisira kwevanhu vaMwari. Akanyora mashoko okupedzisira anofanira kuibvisa goho renyika pakukura kwaro, kuti rive migomo inochengeterwa mudura rokudenga, kana kuti zvitanda zvisungirirwa moto wokuparadzwa. Nyaya dzine kukosha kukuru dzakazarurirwa kwaari, zvikurukuru nokuda kwekereke yokupedzisira, kuti avo vaizotsauka kubva mukukanganisa vachienda kuzvokwadi vadzidziswe pamusoro penjodzi nokurwisana zviri mberi kwavo. Hapana anofanira kuva murima maererano nezvichauya pamusoro penyika.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Ni “maneno ya kweli” ambayo katika kizazi hiki ni “jumbe za kufunga ambazo zitakomaza mavuno,” na ambazo hutenganisha makundi mawili. Kazi hiyo pia ni kazi ya “mtu wa brashi ya vumbi” kutoka katika ndoto ya Miller.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Ambaye pepeto lake li mkononi mwake, naye atausafisha kabisa uwanda wake wa kupuria, na kuikusanya ngano yake ghalani.’ Mathayo 3:12. Hii ilikuwa mojawapo ya nyakati za utakaso. Kwa maneno ya kweli, makapi yalikuwa yakitenganishwa na ngano. Kwa sababu walikuwa na ubatili mwingi mno na kujiona wenye haki mno kiasi cha kutokubali karipio, na kwa sababu waliupenda ulimwengu mno kiasi cha kutokubali maisha ya unyenyekevu, wengi walimwacha Yesu. Wengi bado wanafanya jambo lilo hilo. Roho zinajaribiwa leo kama wale wanafunzi walivyojaribiwa katika sinagogi la Kapernaumu. Kweli inapofikishwa moyoni, wao huona kwamba maisha yao hayapatani na mapenzi ya Mungu. Huona haja ya mabadiliko kamili ndani yao wenyewe; lakini hawako tayari kuichukua kazi ile ya kujikana nafsi. Kwa hiyo hukasirika dhambi zao zinapofunuliwa. Huondoka wakiwa wamekwazwa, kama vile wanafunzi walivyomwacha Yesu, wakinung’unika, ‘Neno hili ni gumu; ni nani awezaye kulisikia?’” Tumaini la Vizazi Vyote, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Ku sukela eka ku khunguvanyeka lokukulu ka 1844, swikombiso swa ndlela ni swiendlo leswi landzelaka ku ya fika eka 1863 swi yimela matimu ya 9/11 ku fika eka nawu wa Sonto. Hayi, hikwalaho ka yini 1844 yi ri 9/11, u nga ha vutisa?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Zvinyorwa zvaSista White zvinobuda pachena kuti mutumwa wechitatu akasvika pana Gumiguru 22, 1844, asiwo akasvika muna 1888, izvo zvinomiririra 9/11. Chinokosha zvikuru ndechokuti vaprofita vose vanopatsanura nhoroondo chaiyo ya9/11 vachiiisa kusvika kumutemo weSvondo; saka hachisi uchapupu hwevaviri kana vatatu, asi uchapupu hwakabatana hwechapupu chimwe nechimwe chinobva muShoko raMwari, hunoratidza kuti nguva iri kubva pa9/11 kusvika kumutemo weSvondo ndiyo nguva umo “kuzadziswa kwechiratidzo chimwe nechimwe” kunoitika.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Nhoroondo yekusvika nokuguma kwengirozi yechitatu yaiva kubva muna 1844 kusvika muna 1863, uye inomiririra nguva yamabasa anoshamisa aMwari kubva pana 9/11 kusvika kumutemo weSvondo. Nhoroondo iyoyo inomiririrwawo nenguva ya1840 kusvika 1844, uye mumutsara iwoyo 1840 ndiye arfa uye 1844 ndiye omega. Mumutsara wa1844 kusvika 1863, 1844 ndiye arfa uye 1863 ndiye omega. 1844 ari zvose arfa naomega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Muchinjikwa unorongeka na 1844, uye Arufa naOmega vakateurira ropa Ravo pamuchinjikwa. Kubva pa9/11 (1840) tinowana Zvakazarurwa chitsauko chegumi richirondedzera nhoroondo inotanga naJohane achidya kabhuku kaduku muna 1840, yozoteverwa nokuodzwa mwoyo mudumbu make muna 1844. Kudya ndiko kutanga; dumbu ndirwo runoratidza kuguma. Ndima yokupedzisira yechitsauko chegumi inomirira nhoroondo iyi ichidzokororwa munhoroondo yevane zviuru zana namakumi mana nezvina.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

> Ndzi teka buku leyitsongo evokweni ra ntsumi, ndzi yi dya hinkwayo; naswona enon’wini wa mina a yi tsokombela kukotisa vulombe; kutani loko ntsena ndzi heta ku yi dya, khwiri ra mina ri va ni ku bava. Kutani yi ku eka mina: U fanele ku profeta nakambe emahlweni ka vanhu vo tala, ni matiko, ni tindzimi, ni tihosi. Nhlavutelo 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Zvakazarurwa chitsauko chegumi naHabhakuki chitsauko chechipiri zvinomirira zvitsauko zviviri zvinopupura nezvenguva yechiporofita ya1840 kusvikira muna 1844. Nhoroondo ya1844 kusvikira muna 1863 inotanga pachiratidzo chenzira chokusuwa kukuru, ichiteverwa nekupararira kunozoteverwa nokuunganidzwa. Munguva iyoyo nhoroondo yechiporofita yematafura maviri aHabhakuki inosvika pamagumo apo tafura yechipiri yakadhindwa muna 1849 ikazobudiswa kunze kwenyika muna 1850. Nguva yematafura aHabhakuki yakatanga muna Chivabvu cha1842 apo chati ya1843 yakabudiswa, uye nguva yechiporofita yakaguma payakatangira, nokubudiswa kweimwe yematafura maviri aHabhakuki. Chati ya1843 ndiyo arufa, uye chati ya1850 ndiyo omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Muna 1856, Hiram Edson akanyora nhevedzano yezvinyorwa zvakakwidza kunzwisisa kwaWilliam Miller kwe“nguva nomwe” kusvikira pachidanho chitsva. Basa raEdson rakanga riri omega yebasa raMiller, richisimudza chokwadi chenheyo chaMiller kuchiisa pachinzvimbo chedombo repakona, iro rakanga rakarongerwa kupa simba vanhu vaMwari. Chiedza chaMiller pamusoro pe“nguva nomwe” chakanga chiri alpha, uye chiedza chaEdson pamusoro pe“nguva nomwe” chakanga chiri omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Muna 1863, sangano iri rakashanduka rikava kereke yaizozobudisa, kubva mumuviri wayo pachayo, rimwe sangano, sezvakangoita vaMillerite vakabuda pakati pevaPurotesitendi, uye sezvakangoitawo vadzidzi vakabuda muChiJudha vachipinda muChiKristu, uyewo sezvakaita Joshua naKalebhi vakabuda pakati pevanhu vechibvumirano chekare vakanga vakatarirwa kufira murenje.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Munhoroondo imweyo chaiyo, (1844 kusvika 1863) runyanga rweRepublican rwemhuka yepanyika rwuri kupfuura nemukurwisana kunofambirana nekwemumwe, uko pakupedzisira kunoputika kuva Hondo yeVagari Vemo iyo vanyori venhoroondo vose vanobvumirana kuti yakasvika pakati payo muna 1863 neChiziviso chaLincoln cheKusunungurwa kweVaranda. Lincoln anomirira mutungamiri wokutanga weRepublican, uyo akatora mhiko yeHutungamiri achitevera mutungamiri weDemocratic akaipisisa munhoroondo kusvika panguva iyoyo. Akazourayiwa pashure. Zvose izvi zviratidzo zvechiporofita pamwe nezvimwewo zvinodzokororwa nemutungamiri wokupedzisira weRepublican.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

1844 kusvika 1863 kwakasanganisira kuparadzirwa nokuunganidzwa. 1863 inomiririra mutemo weSvondo, saka kuparadzirwa kwakaitika muna 1844 ndiko chete kuparadzirwa kusvikira 1863 apo vaSeventh-day Adventist veLaodhikia vakaparadzirwa kusvikira murenje reLaodhikia. 1844 yakaburitsa kuparadzirwa uye 1863 yakaburitsawo kuparadzirwa, nokudaro zvichipupurira chokwadi chokuti nhoroondo iyi chiratidzo chechiporofita chakatsanangurwa, nokuti chinotanga nokuparadzirwa kwealpha muna 1844 uye chinopera nokuparadzirwa kweomega muna 1863. Kuparadzirwa kwokutanga kwakasvika musi wa18 Chikunguru 2020, uye kuparadzirwa kwokupedzisira kweomega kunozadzikiswa pamutemo weSvondo.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Nguva iri kuuya yatichaparadzaniswa nokumwayiwa, uye mumwe nomumwe wedu achafanira kumira asina mukana wokuyanana navaya vane kutenda kunokosha kwakafanana; zvino ungamira sei kunze kwokunge Mwari ari parutivi rwako, uye iwe uchiziva kuti ndiye ari kukutungamirira nokukufambisa?” Review and Herald, March 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Kukwanira kuti Mulungu ayime “pambali panu” ayi, muyeneranso “kudziwa kuti akukutsogolerani ndi kukuwongolerani.” Ichi ndi chowonadi chimene chili mutu wa ulosi, choimiridwa ndi mawu osiyanasiyana otengera pa nthawi imene “mudzadziwa Ambuye.”

> And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

> Uye muchadya zvakawanda, mukaguta, mucharumbidza zita raJehovha Mwari wenyu, akakuitirai zvinoshamisa; uye vanhu vangu havangatongonyadziswi. Uye muchaziva kuti ndiri pakati paIsraeri, uye kuti ndini Jehovha Mwari wenyu, hakuna mumwewo; uye vanhu vangu havangatongonyadziswi. … Naizvozvo muchaziva kuti ndini Jehovha Mwari wenyu, ndigere muZioni, gomo rangu dzvene; ipapo Jerusarema richava dzvene, uye vatorwa havachazopfuuri nomaririzve. Joere 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Jerusalema painoyera, ndiye kereke yakunda, nokuti kereke inorwa inotsanangurwa sekeruke rakaumbwa negorosi nemasora; uye apo “vatorwa vasingazopfuuri” “Jerusarema” “zvakare,” vanhu vaMwari “vachaziva” “kuti ari kutungamirira nokufambisa.” Vanoziva, nokuti ndivo vaya vakazadzisa munyengetero we“kanomwe,” unosanganisira kureurura kuti Mwari akanga asiri kukutungamirira saRaodhikia; asi paunochinja ukava muFiraderifia uchaziva “kuti ari kutungamirira nokufambisa” uye kuti Mwari ari “pakati paIsraeri.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Ukuhlakazeka kwe-alpha (ukudumazeka) komhla we-19 kuAprili nokuhlakazeka kwe-omega (ukudumazeka) komhla we-22 ku-Okthoba kuphawulwa yincwadi yokuqala esemthethweni eyashicilelwa ngemva kokudumazeka okukhulu komhla we-22 ku-Okthoba. Ukushicilela kuyisibonakaliso sesiprofetho emlandweni wamaMillerite nasemlandweni wesiprofetho wase-United States, ngakho-ke into yokuqala eyashicilelwa ngokusemthethweni ngemva kuka-1844 iyisikhonkwane salowo mlando, futhi leso sikhonkwane sikhomba ukuhlakazeka.

## 1847—The Remnant Scattered Abroad

1847—Bansele Abasalayo Abahlakazekileyophesheya

> “A Word to the ‘Little Flock.’

> “କ୍ଷୁଦ୍ର ପାଳ”ଙ୍କ ପାଇଁ ଏକ ବାର୍ତ୍ତା।

> “The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

> “Athikili alandelayo abhalelwa i-The Day-Dawn, eyayishicilelwa eCanandaigua, eNew York, ngu-O. R. L. Crosier. Kodwa njengoba lelo phephandaba lingasashicilelwa manje, futhi njengoba singazi noma liyophinde lishicilelwe yini, abanye bethu lapha eMaine babone kufanele ukuba kunikwe ngale ndlela. Ngifisa ukuqondisa ukunaka ‘komhlambi omncane’ kulezo zinto ezizokwenzeka maduzane kakhulu kulo mhlaba....”

> “The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

> “Umfundi uyakube aphawule ukuthi izincwadi ezintathu ezivela esandleni sikaNkk. E. G. White zafakwa encwadini ethi A Word to the ‘Little Flock.’...”

> “The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

> “Chinyorwa chechipiri chakabva kuna Mai White, chinowanikwa pamapeji 14–18, inhau yechiratidzo chavo chokutanga pasi pomusoro unoti, Kumasarira Akapararira Kunyika Dziri Kure. Izvi zvakanyorwa musi wa20 Zvita 1845 setsamba yomunhu oga kuna Enoki Jacobs, uye zvakatanga kubudiswa nomugamuchiri wacho muThe Day-Star ya24 Ndira 1846. Zvino musi wa6 Kubvumbi 1846, zvakadhindwazve muchimiro chebroadside naJames White naH. S. Gurney. Chirevo ichi sezvachinoonekwa muA Word to the ‘Little Flock,’ kunze kwekuchinjwa kuduku kwoupepeta nokuwedzerwa kwezvinongedzo zveMagwaro, chakafanana zvachose nenhoroondo yakazara yechiratidzo sezvayakatanga kudhindwa.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

1844 e supa kuvuya ka ngosi le ku heleketiwa. Hi 1845 ku tsariwa xivono xo sungula, naswona xi kandziyisiwa hi 1846. Xivono xo sungula xi kongomisiwe eka “lava seleke lava hangalakeke ematikweni.” Ndza kanakana leswaku muprofeta wansati lontsongo, loyi a nga si tekiwa, a a swi tiva loko a tsala xivono xakwe xo sungula leswaku xin’wana xa swihlawulekisi swa vuprofeta swa “lava seleke” hi leswaku, hi xilaveko xa vuprofeta, lava seleke a va fanele ku va “lava hangalakeke ematikweni,” tanihi xin’wana xa swihlawulekisi swa lava va dzana na mune wa makume mune wa madzana ya magidi. Hi 1846 va White va tekanile, hi ndlela leyi ku cinciwa xivongo xa Ellen xi va White. Hi lembe rero ro fanana va White va sungula ku hlayisa Savata ya siku ra vunkombo. Hi 1846 ntwanano wu funghiwa tanihi lowu hetisisiweke; vukati bya vuprofeta lebyi sunguleke hi 1844 byi hetisisiwa hi 1846; naswona hi 1847 ku kandziyisiwa ku sungula ka ximfumo ku humesiwa kutani ku rhumeriwa hi poso.

## May, 1850

Meyi, 1850

> “DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

> “MUDIWA ANODIWA—Chinangwa changu mukuongorora uku chave chiri chekufumura kukanganisa nechiedza chechokwadi chitsvene....”

> “In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

> “Pakuradzira kambasa aka kadiki aka kumapoka akapararira, ndazadzisa basa rangu kwavari, pachinhu ichi, uye Mwari ngaawedzere chikomborero chake. Ameni.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Kichapo hicho cha James White kinaonyesha kwamba wasikilizaji wake walikuwa bado kundi lililotawanyika, lakini pia ni utetezi wa Sabato ya siku ya saba. Huu ndio ujumbe wa malaika wa tatu katika uchanga wake kwa habari ya uelewa wa Uadventista wa Kimailleri kuhusu Sabato na malaika wa tatu. Kimechapishwa katika mwaka uo huo ambao chati ya 1850 ilichapishwa, na kwa pamoja vinawakilisha kuinuliwa kwa jeshi la Bwana kwa ajili ya msukosuko unaokaribia wa sheria ya Jumapili. Yesu daima huonyesha mwisho kwa mwanzo, na wale waliouwasilisha ujumbe katika mwaka wa 1844 kwa kutumia chati ya 1843 walikuwa kivuli cha wale ambao wangeuwasilisha ujumbe kwa kutumia chati ya 1850. Mwanzoni mwa kipindi cha majedwali mawili ya Habakuki, watu walikuwa wakitangaza ujumbe wa saa hiyo kwa kushirikiana na jedwali la Habakuki, na mwaka wa 1850 James White alikuwa akiwasilisha ujumbe wa malaika wa tatu pamoja na chati ya 1850. Chati hiyo ilitengenezwa na Ndugu Nichols katika kipindi cha mwaka wa 1849, kipindi ambacho James na Ellen White walikuwa wakiishi pamoja na Ndugu Nichols. James White alihusika moja kwa moja katika utayarishaji wa chati ya 1850, na katika mwaka huo alianza kuutangaza ujumbe wa malaika wa tatu.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “ថ្ងៃទី 23 ខែកញ្ញា [1850] ព្រះអម្ចាស់បានបង្ហាញខ្ញុំថា ទ្រង់បានលាតព្រះហស្តរបស់ទ្រង់ជាលើកទីពីរ ដើម្បីស្ដារយកសំណល់នៃប្រជារាស្ត្ររបស់ទ្រង់មកវិញ ហើយថា ការខិតខំទាំងឡាយត្រូវតែបន្ថែមទ្វេដងក្នុងគ្រានៃការប្រមូលផ្តុំនេះ។ ក្នុងគ្រានៃការបំបែកខ្ញាត់ខ្ញែង អ៊ីស្រាអែលត្រូវបានវាយប្រហារ ហើយត្រូវបានហែកបំបែក; ប៉ុន្តែឥឡូវនេះ ក្នុងគ្រានៃការប្រមូលផ្តុំ ព្រះជាម្ចាស់នឹងព្យាបាល ហើយរុំរបួសប្រជារាស្ត្ររបស់ទ្រង់។ ក្នុងគ្រានៃការបំបែកខ្ញាត់ខ្ញែង កិច្ចខិតខំដែលបានធ្វើឡើងដើម្បីផ្សព្វផ្សាយសេចក្ដីពិត មានប្រសិទ្ធិភាពតិចតួចប៉ុណ្ណោះ បានសម្រេចតិចតួច ឬស្ទើរតែគ្មានអ្វីសោះ; ប៉ុន្តែក្នុងគ្រានៃការប្រមូលផ្តុំ នៅពេលដែលព្រះជាម្ចាស់បានដាក់ព្រះហស្តរបស់ទ្រង់ ដើម្បីប្រមូលប្រជារាស្ត្ររបស់ទ្រង់ កិច្ចខិតខំដើម្បីផ្សព្វផ្សាយសេចក្ដីពិត នឹងមានប្រសិទ្ធិផលតាមគោលបំណងដែលបានកំណត់។ គ្រប់គ្នាគួរតែរួបរួមគ្នា ហើយមានចិត្តក្លៀវក្លាក្នុងកិច្ចការនេះ។ ខ្ញុំបានឃើញថា វាជាសេចក្ដីគួរឲ្យអាម៉ាស់ណាស់ សម្រាប់អ្នកណាម្នាក់ដែលយកគ្រានៃការបំបែកខ្ញាត់ខ្ញែងមកធ្វើជាគំរូ ដើម្បីគ្រប់គ្រងយើងនៅពេលនេះ ក្នុងគ្រានៃការប្រមូលផ្តុំ; ដ្បិតបើព្រះជាម្ចាស់មិនធ្វើអ្វីសម្រាប់យើងឥឡូវនេះ លើសពីអ្វីដែលទ្រង់បានធ្វើកាលនោះទេ នោះអ៊ីស្រាអែលនឹងមិនអាចត្រូវបានប្រមូលផ្តុំឡើយ។ សេចក្ដីពិតត្រូវបានបោះពុម្ពផ្សាយក្នុងកាសែត គឺចាំបាច់ដូចគ្នានឹងការប្រកាសអធិប្បាយដែរ។” Review and Herald, November 1, 1850.

> “The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> Dzipfuno zwauri Murena “o no ṅalula tshanḓa Tshawe lwa vhuvhili u vhuya a vhidza masalela a vhathu Vhawe,” kha siaṱari 74, zwi amba fhedzi nga ha vhuthihi na maanḓa zwe zwa vhuya zwa vha hone vhukati ha avho vhe vha vha vha tshi lavhelela Kristo, na nga ha ngoho ya uri O no thoma u kuvhanganya na u vusuludza vhathu Vhawe hafhu. Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Mu *Early Writings*, Sister White ariko atanga ibisobanuro ku gice cyo muri *Review and Herald* kijyanye n’uko yakoresheje amagambo y’umuhanuzi Yesaya igihe yavugaga ati: “Uwiteka yanyeretse ko yongeye kurambura ukuboko kwe ku ncuro ya kabiri kugira ngo agarure abasigaye bo mu bwoko bwe.” Yararambuye ukuboko kwe mu mwaka wa 1850. Igihe yakusanirizaga abo bantu Ahera Cyane ku wa 22 Ukwakira 1844, byari ku musozo wo gutatanywa kwabaye kuva mu wa 677 M.K. kugeza ku wa 22 Ukwakira 1844. U Buyuda busanzwe bwari butuye mu gihugu cy’ubwiza busanzwe bwatatanyijwe imyaka 2520, bihuye n’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu mu wa 677 M.K. Ku musozo w’iyo myaka 2520, Isirayeli yo mu buryo bw’umwuka yakusanyijwe ku wa 22 Ukwakira 1844, maze bahita bongera gutatanywa, kandi uko gutatanywa kwasojwe igihe Uwiteka yongeye kurambura ukuboko kwe ku ncuro ya kabiri. Muri icyo gice, yongeye kubakusanya ku ncuro ya kabiri kugira ngo asohoze ibintu bibiri: “kubohesha ibikomere by’ubwoko bwe” no “kubyutsa” ubwoko bwe.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Ndzi gama ndzi vona ntsumi ya vunharhu. Ntsumi leyi a yi ndzi fambisa yi te, ‘Rito ra yona ra chavisa, ntirho wa yona wa vava swinene. Hi yona ntsumi leyi nga ta hlawula koroni exikarhi ka fole, yi fungha kumbe yi boha koroni leswaku yi ya vekiwa endlwini ya le tilweni.’ Timhaka leti ti fanele ku khumba mianakanyo hinkwayo, ni nyingiso hinkwawo. Nakambe ndzi kombisiwile nkoka wa leswaku lava pfumelaka leswaku hi amukela rungula ro hetelela ra tintswalo, va fanele ku hambana na lava siku ni siku va amukelaka kumbe va nwaka xihoxo lexintshwa. Ndzi vone leswaku hambi ku ri lavatsongo kumbe lavakulu a va fanelanga ku ya eminhlanganweni ya lava nga exihoxweni ni le munyameni. Ntsumi yi te, ‘Mianakanyo a yi tshike ku tshama yi ehleketa swilo leswi nga pfuniki nchumu.’” Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Umhlangano wesibili owaqala ngowe-1850 wawufanekisela ukubekwa uphawu (ukuboshwa) kwabantu bakaNkulunkulu njengoba bephakanyiswa “bevusiwe” njengesibhengezo. Unyaka ka-1850 ukhomba isikhathi lapho iNkosi iqoqela khona abayizinkulungwane eziyikhulu namashumi amane nane. Ngokwesidingo sesiprofetho, kumelwe ukuthi babehlakazekile ngaphambi kokuba baqoqwe. Ngakho-ke, “izinsuku ezintathu nengxenye” zesAmbulo 11:11, ezifanekisela u-1260, okuyingxenye ka-2520 futhi emele ukusakazwa okwalandela uJulayi 18, 2020. ISambulo 11:11 simele umhlangano wesibili walabo abayoba abayizinkulungwane eziyikhulu namashumi amane nane kanye nesibhengezo esiphakanyiselwa izizwe njengoba kubekiwe ku-Isaya 11:11!

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> Zvino nezuva iro kuchava mudzi waJese, uchamira sechiratidzo kuvanhu; kwairi ndiko kuchatsvaka vaHedheni; uye zororo rake richava rinobwinya.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> Zvino zvichaitika pazuva iro, kuti Ishe achatambanudzazve ruoko rwake kechipiri kuti adzore vakasara vevanhu vake, vachange vasara kubva kuAsiria, nekuIjipiti, nekuPatrosi, nekuKushi, nekuEramu, nekuShinari, nekuHamati, uye nezvitsuwa zvegungwa.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

> Uye achasimudzira mureza wamarudzi, akaunganidze vakadzingwa vaIsraeri, uye aunganidze vakapararira vaJudha kubva kumativi mana enyika. Isaya 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Muna 1850, Ishe akatambanudza ruoko rwake kechipiri kuti aunganidze vanhu vakanga vachipa shoko remutumwa wechitatu richibatana neshoko reKuchema kwePakati peUsiku, sezvinomiririrwa nematafura maviri aHabhakuki. Muna Chikunguru 2023, Ishe akatambanudzazve ruoko rwake kechipiri kuti aunganidze vanhu vakanga vachipa shoko remutumwa wechitatu richibatana neshoko reKuchema kwePakati peUsiku, sezvinomiririrwa nematafura maviri aHabhakuki. Zvose zviri zviviri, 1850 naChikunguru 2023, zvinoratidza kuunganidzwa kwe“vakasara vevanhu vake,” sezvinotaurwa naIsaya mundima 11 yechitsauko 11. Ndima 11 yakaiswa pakati pendima 10 na12, uye ndima idzodzo dzose dziri mbiri dzinoratidza kusimudzwa kwechiratidzo kunyika.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Kila moja ya mistari hiyo mitatu inamtambulisha bendera hiyo ya ishara, ingawa mstari wa katikati unawatambulisha kama “mabaki.” Hapo mabaki hayo hukusanywa mara ya pili, na idadi ya makabila wanayokusanywa kutoka kwayo ni nane. “8” haiwakilishi tu wale waliokuwa katika safina ya Nuhu waliovuka kutoka ulimwengu wa kale kwenda ulimwengu mpya bila kuona mauti, bali “8” pia huwakilisha wale walio kanisa la nane ambalo ni la yale saba. Mashahidi wawili wa Ufunuo 11:11 ni wale waliofufuliwa. Nambari “8” ni ishara ya ufufuo, ishara ya wale mia moja arobaini na nne elfu, ishara ya ubatizo, na ishara ya wale wanaovuka kutoka Laodikia kwenda Filadelfia na kuwa bendera ya ishara ya Isaya kwa mataifa. Bwana anyosha mkono Wake mara ya pili katika 1850 hadi 1865 na tena katika Julai 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Muna 2023, pakava nechiedza chitsva pamusoro penguva nomwe, sezvakanga zvaitikawo muna 1856. Nguva ya1856 kusvika kuna 1863 inomiririra nhoroondo yevane zviuru zana namakumi mana nezvina, apo Ishe vanomutsa vanhu vavo vakasara kuti vave hondo.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Isaya 11:11 inonyatsoenderana neZvakazarurwa 11:11, uye izvo zvinonyatsoenderana naDhanieri 11:11. Isaya naJohani vari kuratidza nhoroondo yomukati, uye Dhanieri nhoroondo yokunze. Mutsetse wokunze waDhanieri wa11:11 unofambirana nomutsetse womukati waJohani wa11:11, uye Isaya 11:11 inoratidza mureza womutsetse womukati uyo anodana rimwe boka raMwari richibuda mumutsetse wokunze. Palmoni akasunga ndima idzi pamwe chete kuita chisumbu chakanaka, chinhu chingadai chakaitwa chete naIye ari Musiki wezvinhu zvose.

We will continue these things in the next article.

Tizapitiriza zinthu izi mu nkhani yotsatira.

## Dialogue with Artificial Information:

Ingxoxo Nolwazi Lokwenziwa

Does the math world find any significance in the number “11”?

Je, ulimwengu wa hisabati unaona umuhimu wowote katika namba “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Ee, nambara 11 rine zviga zvakati kuti zvine chokwadi chinokwezva uye kukosha mumasvomhu (zvinopfuura kungova nambara huru chete). Hezvino zvikuru zvinowanzosimbiswa navamasvomhu nevadi vemasvomhu:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 ni namba ya tano ya namba msingi, namba msingi ndogo zaidi ya tarakimu mbili, na namba ya kwanza ya msingi iliyo palindromu katika mfumo wa msingi 10. “11” ni repunit ndogo zaidi (yaani, namba inayoundwa na kurudiwa kwa kitengo kimoja) ambayo ni namba msingi. Ndiyo namba msingi pekee ya tarakimu mbili ambamo tarakimu zake zote mbili zinafanana. 11, 22, 33, 44 n.k. Hili hufanya kazi kwa “11” pekee. “11” ni kipanuzi cha namba msingi cha Mersenne. Uendelezaji wa desimali wa 1/11 = 0.090909… una kipindi cha marudio cha 2 tu, lakini 1/11 inajulikana pia kwa njia nyingine: mfuatano wa namba msingi 11, 101, 1009, 10007, 100003, n.k., hujitokeza katika mijadala ya namba msingi katika mfululizo wa hesabu. Kundi la dihedrali la mpangilio 22 (yaani, simetria za poligoni ya kawaida ya pande 11) ni la kutambulika kwa sababu “11” ndiyo namba msingi ndogo zaidi ambayo kwa hiyo kundi la dihedrali huwa na muundo usio wa abeli usio na kituo, wenye umuhimu katika nadharia ya makundi. Katika fizikia ya kinadharia (nadharia ya stringi / nadharia ya M), ulimwengu mara nyingi huundwa kwa mfano wa vipimo 11 vya anga-na-wakati, na wanafizikia pamoja na wanahisabati wanaofanya kazi katika eneo hilo mara nyingi hutaja kujitokeza kwa 11. “11” ndiyo namba msingi ya palindromu pekee yenye idadi ya tarakimu zilizo sawia (nyingine zote zenye tarakimu zilizo sawia zaidi ya 2 hugawanyika kwa 11 na hivyo ni changamani). Hili ni teorema katika nadharia ya burudani ya namba.

Bottom line:

Muchidimbu:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Kunyange zvazvo “11” isina mukurumbira wakafanana nouya hwaπ, e, kana kuti reshiyo yegoridhe, inoramba ichionekwa kakawanda somuenzaniso muduku kupfuura yose kana wokutanga wezviitiko zvakawanda (nhamba huru yokutanga yer repunit, nhamba huru chete yepalindromu ine manhamba akaenzana, kuoneka kwayo nokukurumidza muzvibvumikiso zvakawanda nemienzaniso inoramba zvirevo, 11 dimensions muM-theory, zvichingodaro). Naizvozvo hongu—nyika yemasvomhu inoti 11 inhamba ine kukosha kukuru.

> “He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

> “Uyo akafuridzirwa Shoko ndiye akanga ari mutsananguri wechokwadi weShoko. Kristu akajekesa dzidziso dzake nokukwezvera ndangariro dzevateereri vake kumitemo yakapfava yezvakasikwa, uye kuzvinhu zvavaiziva izvo zvavaiona nokubata mazuva ose. Saizvozvo akatungamirira pfungwa dzavo kubva kune zvakasikwa kuenda kune zvomweya. Vazhinji vakatadza pakarepo kubata zvinorehwa nemifananidzo yake; asi apo zuva nezuva vaisangana nezvinhu izvo Mudzidzisi Mukuru akanga abatanidza nezvokwadi zvomweya, vamwe vakaziva zvidzidzo zvezvokwadi youmwari zvaakanga atsvaka kusimbisa, uye ava vakagutsikana nechokwadi chebasa rake uye vakatendeukira kuvhangeri.” Sabbath School Worker, December 1, 1909.

> “Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

> “Ngaleyo ndlela ehola esuka embusweni wemvelo aye embusweni wokomoya, imifanekiso kaKristu iyizixhumanisi ochungechungeni lweqiniso oluhlanganisa umuntu noNkulunkulu, nomhlaba nezulu.” Christ’s Object Lessons, 17.

Back to Articles