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# The Book of Daniel - Number Twenty-Three

Bhuku ra Danieri - Nomboro Makumi Maviri neTatu

The Scornful Men

Vavanuna Va Vanhu Va Ku Hleka Hi Xisandzu

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Sista White vakazivisa kuti apo zvivako zvikuru zveGuta reNew York zvaizowisirwa pasi, Zvakazarurwa chitsauko 18, ndima 1 kusvika 3, zvaizozadziswa.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Zvino shure kwezvinhu izvi ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika ikavhenekerwa nokubwinya kwake. Uye akadanidzira nesimba nenzwi guru, achiti: Bhabhironi guru rawa, rawa, uye rava ugaro hwamadhimoni, nenhare yomweya mumwe nomumwe wakasviba, uye danga reshiri imwe neimwe isina kuchena, inovengwa. Nokuti marudzi ose akanwa waini yokutsamwa youpombwe hwaro, uye madzimambo enyika akaita ufeve naro, navatengesi venyika vakapfuma nokuwanda kwezvinonaka zvaro. Zvakazarurwa 18:1–3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

Pakazosvika musi waGunyana 11, 2001, “madzimambo” enyika akanga atotopombwa nechechi yeRoma. Pashure peHondo Yenyika yeChipiri, Mutungamiri Harry S. Truman, kekutanga, muna 1951, akagadza mumiriri kuVatican. Kuedza kwake kwekusika ukama hwezvematongerwo enyika neupapa kwakanyatsorambwa neCongress yeUnited States, asi hazvina kudaro apo makore mazhinji akatevera Mutungamiri Ronald Reagan, muna 1984, akagadza mumiriri kuVatican. Pakazosvika 2001, ndudzi dzose dzakanga dzapomba neVatican kubudikidza nekusimbisa ukama hwediplomatiki nehure reTire.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Kusvika musi waGunyana 11, 2001, “ndudzi” dzose dzakanga dzamwa waini yokutsamwa kwoufeve hwake. Waini yeBhabhironi inomirira nhema dzakasiyana-siyana dzinoparidzwa navapapa, asi rudzi rumwe rwakatanhamara rwewaini runotaurwa mundima idzi ndirwo waini yokutsamwa kwoufeve hwake. Kutsamwa kwoupapa ndiko kutambudza kwahwo avo vahusingabvumirani navo. Hunoita kutambudza kwahwo nokushandisa simba rehurumende kuti iite basa rayo rakasviba. Waini yokutsamwa kwahwo ibhodhoro rayo rinokosha rekutsauka rinomirira chiito chokushandisa hurumende kurwisa avo vahunoti vanyengeri.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

Mu nguva iri pakati pa11 Nyamavhuvhu 1840 kusvika 22 Gumiguru 1844, Adventism yeMillerite, yakanga yadanwa ichibuda muNguva dzeRima, uye yakanga yatsauraniswa nemachechi ePurotesitendi ayo panguva iyoyo akava vanasikana veRoma, yakazova nyanga yechokwadi yePurotesitendi pachikara chenyika chakanga changosvika. Petro anotsanangura hunhu hwevanhu vaMwari vakanga vachangobva kusarudzwa sevamwe rudzi.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Asi imi muri rudzi rwakasarudzwa, uprista hwoushe, rudzi rutsvene, vanhu vaMwari chaivo; kuti muzivise kurumbidzwa kwake iye akakudanai muchibva murima muchipinda muchiedza chake chinoshamisa; imi makanga musati mava vanhu kare, asi zvino muri vanhu vaMwari; imi makanga musina kuwanirwa ngoni, asi zvino mawanirwa ngoni. 1 Petro 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Pakazosvika musi wa11 Gunyana 2001, kereke yeSeventh-day Adventist yakanga yatotanga kare, uye yaiwanzoshandisa hurongwa hwezvematongerwo enyika hwehurumende yeUnited States kurwisa avo vayayaiti vanyengeri mukutenda. Kare zvikuru 2001 isati yasvika, maAdventist akanga atonwa kare waini inokosha yeBhabhironi, inomirira kushandiswa kwesimba rehurumende kurwisa avo vavakaona sevanyengeri mukutenda.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

एप्रैम यारोबामको विद्रोह तथा इस्राएलको उत्तरी राज्यको प्रतीक हो, र यशैयाले अठ्ठाइसौँ अध्यायको आरम्भमा सातौँ-दिनका एड्भेन्टिस्ट मण्डलीलाई एप्रैमका मतवालाहरू भनी सम्बोधन गर्छन्।

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Ole kuna korona ya kudzikuza, kuna oledzera a Efraimu, amene kukongola kwawo kolemekezeka kuli duwa lofota, limene liri pa mutu pa zigwa zonenepa za iwo amene agonjetsedwa ndi vinyo! Taonani, Ambuye ali naye mmodzi wamphamvu ndi wolimba, amene monga chimphepo cha matalala ndi namondwe wowononga, monga kusefukira kwa madzi amphamvu osefukira, adzagwetsa pansi ndi dzanja. Korona ya kudzikuza, oledzera a Efraimu, adzaponderezedwa pansi pa mapazi; ndipo kukongola kolemekezeka, kumene kuli pa mutu pa chigwa chonenepa, kudzakhala duwa lofota, ndi monga chipatso choyamba chisanafike chilimwe; chimene amene achiyang’ana akachiona, chikadali m’dzanja lake amachidya pomwepo. Tsiku limenelo Yehova wa makamu adzakhala korona ya ulemerero, ndi nduwira ya kukongola, kwa otsala a anthu ake, ndiponso mzimu wa chiweruzo kwa iye amene akhala m’chiweruzo, ndi mphamvu kwa iwo amene abwezera nkhondo kufikira pa chipata. Koma iwonso alakwitsa chifukwa cha vinyo, ndipo chifukwa cha chakumwa choledzeretsa apatuka; wansembe ndi mneneri alakwitsa chifukwa cha chakumwa choledzeretsa, amezedwa ndi vinyo, apatuka chifukwa cha chakumwa choledzeretsa; alakwitsa m’masomphenya, amapunthwa m’chiweruzo. Pakuti magome onse adzaza ndi masanzi ndi zonyansa, kotero kuti palibe malo oyera. Yesaya 28:1–8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Dambudziko rechitatu rakasvika musi wa11 Gunyana 2001, uye rakasvika pamusoro pe“korona,” inomirira hutungamiri hwe“zvidhakwa zvaEfuremu.” Harina kurwisa muzinda wekereke muMaryland nendege yakanga yakazara mafuta, asi rakaratidza kusakwanisa kwavo kuziva kuti kusvika kweIslamu kwedambudziko rechitatu kwakanga kuri kutanga kweshoko remvura yekupedzisira remutumwa wechitatu. Kutanga chaiko kweshoko nebasa iro ravanoti ndivo vakamutsirwa kuriparidza. Vanotsanangurwa kwete sekorona chete, iyo inomirira hutungamiri, asiwo se“korona yokuzvikudza,” nokudaro zvichiratidza rimwe remapoka maviri avanamati rakabudiswa uye richiri kubudiswa mugakava raHabhakuki chitsauko chechipiri. Musi wa11 Gunyana 2001, varindi vaHabhakuki vakatora nzvimbo dzavo pahondo pasuwo.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Mikova yeJerusarema ndimo maiitirwa kuwirirana kwevanhu veJerusarema. Hondo iri pamikova inomiririra “nharo” yechitsauko chapfuura chaIsaya, yakatanga pazuva remhepo yokumabvazuva (zuva reChiIslamu). Mapoka maviri avanamati vaHabhakuki mundima iyi anomiririrwa nemakorona maviri. Zvidhakwa zvaEfuremu, izvo panguva iyoyo zvakanga zvatoshandisa simba rehurumende kuti zvikunde pakupokana kwazvo navaya zvazvakanga zvatonga sevanyengeri, zvinopesaniswa nekorona yaJehovha wehondo. Apo Kristu anomiririrwa saJehovha wehondo, zvinova chiratidzo chebasa rake somutungamiri wehondo yake. Hondo iri pamukova ndiyo kurwa kunomiririrwa nenharo pamusoro pedzidziso yechokwadi neyenhema.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Havasi hutungamiriri hweGeneral Conference bedzi hunomirirwa sevadhakwa vaEfuremu, asiwo vapirisita (ushumiri hwevafundisi), navaporofita (vadzidzi vezvouMwari navadzidzisi) vakatsauka nzira, nokuda kwechinwiwa chinodhaka. Sezvinotaura Isaya mundima dzokutanga dzechiporofita chake, ichechi yose.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Maono ya Isaya mwana wa Amozi, aliyoyaona kuhusu Yuda na Yerusalemu katika siku za Uzia, Yothamu, Ahazi, na Hezekia, wafalme wa Yuda. Sikieni, enyi mbingu, nawe uisikie, ee nchi; kwa maana Bwana amenena, Nimewalisha na kuwalea watoto, nao wameniasi. Ng’ombe amjua mwenyewe, na punda hujua hori ya bwana wake; lakini Israeli hajui, watu wangu hawatafakari. Ole wako, taifa lenye dhambi, watu walioelemewa na uovu, uzao wa watenda mabaya, watoto waharibifu; wamemwacha Bwana, wamemchokoza kwa hasira Yeye Aliye Mtakatifu wa Israeli, wamegeuka na kurudi nyuma. Mbona mpigwe tena? Mtaendelea kuasi zaidi na zaidi; kichwa chote ni mgonjwa, na moyo wote umezimia. Isaya 1:1–5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

राष्ट्र पापमय भई बिरामी भएको छ, र त्यसको हृदय र मन परिवर्तन गराउन सकिने कुनै उपचार उपलब्ध गराउन सकिने समय पनि बितिसकेको छ। यशैयाले मत्त भएकाहरू मार्गबाट बाहिर गएका छन् भनी पहिचान गर्छन्, र त्यस मार्गलाई यर्मियाले “पुराना बाटाहरू” भनेर चिनाउँछन्। सेप्टेम्बर ११, २००१ मा पछिल्ला वर्षा पर्न थाल्यो, र यर्मियाले हामी पुराना बाटाहरूमा हिँड्दा—जुन त्यही “मार्ग” हो जसबाट मत्त भएकाहरू बाहिर गएका छन्—हामीले पछिल्ला वर्षाको विश्राम पाउँछौं भनी देखाउँछन्।

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Zvanzi Ishe: Mirai panzira, mutarise, mubvunze pamusoro penzira dzekare, kuti nzira yakanaka iri kupi; mufambe mairi, uye muchawana zororo remweya yenyu. Asi ivo vakati, Hatizofambi mairi. Uyezve ndakaisa varindi pamusoro penyu, ndichiti, Teererai kurira kwehwamanda. Asi ivo vakati, Hatingateereri. Naizvozvo inzwai, imi ndudzi, muzivewo, imi ungano, zviri pakati pavo. Inzwa, iwe nyika: tarira, ndichaunzira vanhu ava zvakaipa, izvo zviri chibereko chemifungo yavo, nokuti havana kuteerera kumashoko angu, kana kumurayiro wangu, asi vakauramba. Jeremia 6:16–19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Zvidhakwa zveEfuremu zvakanga zvatobva panzira pana Gunyana 11, 2001, uye zvakanga zvatendeukira “shure kumashure,” muna 1863, panguva yavakatanga muitiro wokuramba “tsika dzekare.” Muri mu“tsika dzekare” umo munowanikwa zororo nokuzorodzwa kwemvura yokupedzisira, uye mvura iyoyo yakatanga panguva chaiyo yakataurwa “Nhamo” pamusoro pavo. “Nhamo” yechitatu yeIslamu yakanga isingazivikanwi kukorona yokuzvikudza kwaEfuremu, nokuti vakanga varamba zvishoma nezvishoma zvokwadi dzepasi dzinoratidza basa reIslamu muchiporofita. Jeremia anoratidza kuti panguva iyoyo Jehovha akasimudza varindi, ivo vari varindi vaHabhakuki, uye vakaparidzira zvidhakwa zveEfuremu muhondo pamagedhi kuti vaifanira kuteerera kurira kwehwamanda. “Nhamo” yechitatu yakasvika pana Gunyana 11, 2001, ndiyo yakanga iri Hwamanda yechinomwe.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Isaya anozivisa kuti, “vakarasika nzira nokuda kwechinwiwa chinodhakisa; vanokanganisa pachiratidzo, vanogumburwa pakutonga. Nokuti matafura ose azere namarutsi netsvina, zvokuti hapana nzvimbo yakachena.” Tafura yokunyepedzera, yakatangwa muna 1863, iyo yakabvisa “nguva nomwe,” uye yakada gwaro rinotsanangura kuti riperekedze nayo, inomirira yokunyepedzera yematafura maviri matsvene aHabhakuki; asi “matafura” okunyepedzera akashandiswa navakadhakwa azere namarutsi, uye vanokanganisa pachiratidzo. Varindi vaHabhakuki naJeremiya vakaudzwa kuti, munharo yenzira yokushanda, vaifanira kunyora “chiratidzo” pamusoro pe“matafura,” asi matafura okunyepedzera omudhakwa anopa chiratidzo chinokanganisa.

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

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

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

வெறியடைந்த எபிராயீமர் தேவனுடைய நியாயப்பிரமாணத்தை நிராகரித்துள்ளனர்; ஆனால் “விவாதம்” என்றும், வாசலிலுள்ள போராட்டம் என்றும் கூறப்பட்டதற்கான சூழல், முதல் மற்றும் மூன்றாம் தூதர்களின் இயக்கத்தில் நிலைநிறுத்தப்பட்ட முறையியலால் பிரதிநிதித்துவப்படுத்தப்படும் தேவனுடைய தீர்க்கதரிசன நியாயப்பிரமாணமே ஆகும். இருபத்தெட்டாம் அதிகாரத்தின் முதல் எட்டு வசனங்களில் ஏசாயா அந்த நிலைப்பாட்டை அமைத்த பின்பு, பின்னர் பிற்கால மழையாகிய அந்த முறையியலை அவர் அடையாளப்படுத்துகிறார்; மேலும் “எருசலேமில்” “ஆட்சி செய்கிற” “இகழ்ச்சியுள்ள மனிதர்கள்” என்பவர்களையே அந்த வெறியர்களாகத் தெளிவாகக் குறிப்பிட்டுக் காட்டுகிறார்.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> “Ndiyani waangadzidzise zivo? Ndiiyeniko waangaita kuti anzwisise dzidziso? Ndivo vakarumurwa pamukaka, vakabviswa pazamu. Nokuti murayiro unofanira kuva pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsara pamusoro pomutsara, mutsara pamusoro pomutsara; pano zvishoma, apo zvishoma.” Nokuti achataura navanhu ava nemiromo inokakama norurimi rumwe. Kwaari wakati, “Iyi ndiyo zororo ramungazorodza naro vaneta; uku ndiko kuzorodzwa”; kunyange zvakadaro havana kuda kunzwa. Asi shoko raJehovha rakava kwavari “murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsara pamusoro pomutsara, mutsara pamusoro pomutsara; pano zvishoma, apo zvishoma”; kuti vaende, vawire shure, vaputswe, vabatwe nomusungo, vatorwe. Naizvozvo inzwai shoko raJehovha, imi vanhu vanozvidza, vanotonga vanhu ava vari muJerusarema. Nokuti makati, “Takaita sungano norufu, uye neguva tiri pachibvumirano; kana shamhu inofashukira ikapfuura, haingatisviki; nokuti takaita nhema utiziro hwedu, uye takazvivanza pasi penhema.” Naizvozvo zvanzi naIshe Jehovha: “Tarirai, ndinoisa muZioni dombo rokuva hwaro, dombo rakaidzwa, ibwe rekona rinokosha, hwaro hwakasimba; uyo anotenda haangatongomhanyi-mhanyi. Kutonga ndichakuisa kuti kuve tambo yokuyeresa, uye kururama kuve rwodzi yokuyeresa; chimvuramabwe chichaparadza utiziro hwenhema, uye mvura dzichafukidza nzvimbo yokuvanda. Sungano yenyu norufu ichabviswa, uye chibvumirano chenyu neguva hachizomiri; kana shamhu inofashukira ikapfuura, ipapo muchatsikwa-tsikwa nayo.” Isaya 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

“Nharo” inotsanangurwa pano maererano nemashoko anoti, “ndiani waachadzidzisa zivo? uye ndiani waachaita kuti anzwisise dzidziso?” Shoko rokuti “ndiani” riri kutaura kune vangangova vadzidzi, asi nyaya yacho iri pamusoro pokunzwisisa dzidziso, inova zivo. Kana bhuku raDanieri razarurwa, zivo inowedzera, zvichimiririra kuwedzera kwokunzwisisa chokwadi cheShoko raMwari. Shoko rokuti “dzidziso” rinoreva boka rezvitendero, nheyo, dzidziso, kana mitemo zvinoumba hurongwa hwakati hwekufunga kana kuti muviri wezivo. Kuti munhu anzwisise “dzidziso” dzeBhaibheri, zvinoda nzira yeBhaibheri yokuvaka nayo muviri wezivo.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

පිළිවෙල “ආඥාව පිට ආඥාව, ආඥාව පිට ආඥාවය; පේළිය පිට පේළිය, පේළිය පිට පේළියය; මෙතැන ටිකක්ද එතැන ටිකක්ද” ලෙස හඳුනාගනු ලැබේ. 2001 සැප්තැම්බර් 11 දින තුන්වන “විපත” පැමිණීම ලෙස හඳුනාගත් එම ක්‍රමවේදය, පළමු “විපත” පිළිබඳ අනාවැකිමය පේළිය දෙවන “විපත” පිළිබඳ අනාවැකිමය පේළිය සමඟ එක්කිරීම මත පදනම් වී ඇත; එයින් තුන්වන “විපත” පිළිබඳ පේළියට සාක්ෂිකරුවන් දෙදෙනෙකු සපයයි. එම ක්‍රමවේදය වනාහි “වාදය” පිළිබඳ පරීක්ෂාවය; එයින් නමස්කාරකරුවන් වර්ග දෙකක් උපදවනු ලැබේ. මක්නිසාද “ස්වාමීන්වහන්සේගේ වචනය ඔවුන්ට ආඥාව පිට ආඥාව, ආඥාව පිට ආඥාව; පේළිය පිට පේළිය, පේළිය පිට පේළිය; මෙතැන ටිකක්ද, එතැන ටිකක්ද” වූයේ, “ඔවුන් ගොස්, පසුපසට වැටී, බිඳී, උගුලට අසුවී, අල්ලාගනු ලැබෙන පිණිසය.”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Izikhinya ezinhlanu zamadoda adelelayo abusayo eJerusalema zimelela izintombi ezinhlanu eziyiziwula. Indlela esetshenziswayo ngokusobala iwuvivinyo, ngokuba izidakwa zakwa-Efrayimi zala izindlela zasendulo zikaJeremiya, zenqaba ukulalela isixwayiso secilongo sabalindi, zakhiqiza amatafula omgunyathi, futhi zenza isivumelwano nokufa; ngaso kanye leso sikhathi labo ababegqoke umqhele weNkosi yamabandla empini yesango babenza isivumelwano sokuphila.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

Musi wa 11 Nyozviguru 2001, mvura yokupedzisira, inova zororo nokuzorodzwa, yakatanga kunaya, uye kuiswa chisimbiso kwezana ramakumi mana nezvina ezviuru kwakatanga. Izvi zvakavamba gakava pamusoro penzira inoshandiswa nezvidhakwa zvaEfuremu, uye nzira inomiririrwa nemutumwa waEria. “Vazhinji” vachawa pamwe chete nezvidhakwa, asi vashoma vachasarudzwa ndivo vanomirira pana Jehovha.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Nokha lowo Jehova wakhuluma kimi ngesandla esinamandla, wangiyala ukuba ngingahambi ngendlela yalaba bantu, wathi: Ningasho nithi, “Uzungu,” kukho konke lokhu abantu laba abayakusho bathi, “Uzungu”; ningakwesabi lokho abakwesabayo, futhi ningethuki. Yenzani uJehova wamabutho abe ngongcwele kini; yena makabe nguye enimmesabayo, yena makabe nguye enimetshayayo uvalo. Uyoba yindawo engcwele; kodwa futhi uyakuba yitshe lokukhubekisa nedwala lesikhubekiso kuzo zombili izindlu zakwa-Israyeli, abe yisihibe abe ngumgibe kubakhileyo eJerusalema. Abaningi phakathi kwabo bayakhubeka, bawe, baphuke, babanjwe ngesihibe, bathathwe. Bopha ubufakazi, unamathelise umthetho phakathi kwabafundi bami. Mina-ke ngiyakumlindela uJehova, ofihlela indlu kaJakobe ubuso bakhe; ngiyakwethemba kuye. U-Isaya 8:8–17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Kwa hakika Isaya anakubaliana na maneno yake mwenyewe, hivyo wale wengi wanaoanguka katika sura ya ishirini na nane, ni haohao wanaoanguka katika sura ya nane. Katika sura ya nane tunaona kwamba kuanguka kwao kunatokea wakati wa kufungwa muhuri, ulioanza tarehe 11 Septemba, 2001. Onyo la sura ya nane ni kwamba mtu asitembee katika “njia” ya watu hawa, kwa maana wao ndio wale waliokataa kutembea katika njia ya Yeremia ya mapito ya kale, ambamo ujumbe wa mvua ya masika ya mwisho unapatikana. Wale wanaoanguka katika sura ya nane, ni wale wanaolitumainia shirikisho, linalowakilisha divai maalumu ya Babeli, ambayo inawakilisha shirikisho la kanisa na serikali kwa kusudi la kupinga wale wanaohesabiwa kuwa wazushi. Kinachowafanya wajikwae katika sura ya nane, ni jiwe la kujikwaa, linalowakilisha kukataliwa kwa kwanza kabisa kwa kweli ya msingi mwaka 1863, yaani “mara saba” za Mambo ya Walawi ishirini na sita, ambayo ilikataliwa na “wajenzi” mwaka 1863. Katika kukataliwa huko walirudia mbinu ya Uprotestanti ulioasi ili kuukataa ujumbe uliotolewa na malaika kwa William Miller.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

Muchitsauko chemakumi maviri nemasere, kurambwa kwebwe kunobereka kutongwa kwechirango chinofashukira, icho chiri chiratidzo cheBhaibheri chechiratidzo chechikara chinotanga pamutemo weSvondo muUnited States, chobva chazadza nyika yose. Pamutemo weSvondo sungano yakaitwa nechechi yeAdventist na“rufu” ne“gehena” ichabviswa. Pakubvisa sungano yerufu yevakadhakwa vaEfuremu, “utiziro hwavo hwenhema” huchabviswa. “Utiziro hwenhema” uhwu hunomiririrwa nomuapostora Pauro senhema inounza kunyengedzwa kukuru, uye kunyengedzwa kukuru kunodururwa pamusoro pavanhu vanozvidza vanotonga Jerusarema kunouya semhinduro yokuvenga kwavo chokwadi.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 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. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Uyo ane kuuya kwake kwakafanana nokushanda kwaSatani, nesimba rose, nezviratidzo, nezvishamiso zvinonyengera, uye nokunyengera kwose kwokusarurama pakati paavo vanoparara; nokuti havana kugamuchira rudo rwechokwadi, kuti vaponeswe. Naizvozvo Mwari achavatumira kunyengedzwa kune simba, kuti vatende nhema; kuti vose vatongwe vakanga vasingatendi chokwadi, asi vaifarira kusarurama. Asi isu tinofanira kuvonga Mwari nguva dzose pamusoro penyu, hama dzinodikanwa naShe, nokuti Mwari akakusarudzai kubva pakutanga kuti muwane ruponeso kubudikidza nokuitwa vatsvene noMweya nokutenda chokwadi; kwaakakudanirai neevhangeri yedu, kuti muwane kubwinya kwaShe wedu Jesu Kristu. Naizvozvo, hama, mirai makasimba, mubatisise tsika dzamakadzidziswa, kana neshoko, kana netsamba yedu. 2 VaTesaronika 2:9–15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

“kimbilio la uongo,” lililozaa “upotofu wenye nguvu,” hatimaye huleta adhabu ya sheria ya Jumapili inayokaribia kuja upesi. Mtume Paulo anatambua kundi lisilolipenda kweli, na kundi linalotakaswa kwa kweli, hivyo akirejelea makundi mawili katika mabishano ya Habakuki sura ya pili. Katika sura ya ishirini na tisa, Isaya huanza kwa kurudia neno Arieli mara mbili, ambalo ni jina lingine la Yerusalemu.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Ole ka Ariel, ka Ariel, te kolo o loo nonofo ai Tavita! Ia faaopoopo tausaga i tausaga; ia latou fasia taulaga. Isaia 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

Kuŵilapo kwa cisimbo kwa “Ariyeli” (msumba wa Yerusalemu), kukasoŵeka so na “soka.” Kukoma sembe “chaka na chaka” kukuimira kususkana kwakulutilira uko kukamba mu 1863. Mavesi ghakulondezgapo ghakulongosora cheruzgo icho chizamuchitika pa mpingo wa Seventh-day Adventist mu nyengo ya suzgo la dango la Sabata. Mu vesi naini, “chakuziziswa” chikuzunulika, icho chikulongora kukangana pa nkhani ya nthowa ya kugwilira ntchito, kweniso chikulongora mkhalidwe wa kususkana wa Adventismu nga ni cigaŵa ca uthenga wa Kuliya Pakati pa Usiku, uwo nawo ukukolerana na mngeloi waciŵiri umo ukuwonekeramo mwa kuŵilapo kwa “Ariyeli” mu vesi lakwamba.

> 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. Isaiah 29:9–14.

> Mirai makashamiswa, mushamisika; daidzirai, hongu daidzirai: vakadhakwa, asi kwete newaini; vanodzedzereka, asi kwete nedoro rinodhaka. Nokuti Jehovha akadururira pamusoro penyu mweya wehope huru, akafukidza meso enyu; vaprofita navatongi venyu, ivo vaoni, akavafukidza. Uye chiratidzo chezvose chava kwamuri samashoko ebhuku rakasimbirwa, rinopiwa kuno uyo akadzidza, kuchinzi, Verenga ichi, ndinokumbira; iye ndokuti, Handigoni; nokuti chakasimbirwa: uye bhuku rinopiwa kuna iye asina kudzidza, kuchinzi, Verenga ichi, ndinokumbira; iye ndokuti, Handina kudzidza. Naizvozvo Ishe akati, Nokuti vanhu ava vanoswedera kwandiri nemiromo yavo, uye vanondikudza nemiromo yavo, asi vakabvisa mwoyo yavo kure neni, uye kunditya kwavo kudzidziswa nemirayiro yavanhu: Naizvozvo, tarirai, ndicharamba ndichiita basa rinoshamisa pakati pavanhu ava, iro basa rinoshamisa nechishamiso; nokuti uchenjeri hwavakachenjera vavo huchaparara, uye kunzwisisa kwavakachenjera pakufunga kuchavanzwa. Isaya 29:9–14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

Mu “mpaka” umene unalembedwa mu chaputala cha makumi awiri ndi chisanu ndi chiwiri, ndipo ukuimira kutsutsana kwa njira yoona motsutsana ndi njira yabodza, kuledzera kwa amuna onyoza amene akulamulira Yerusalemu kukudziwika kukhala khungu limene limalepheretsa utsogoleri wa Adventismu kumvetsa buku losindikizidwa. Mabuku a Danieli ndi Chivumbulutso ndi buku limodzi lomwelo, ndipo gawo la bukulo limene limatsegulidwa chisindikizo chake pang’ono probationi isanatsekedwe ndi Chivumbulutso cha Yesu Khristu. Limaphatikizamo chinsinsi cha “wachisanu ndi chitatu amene ali wa asanu ndi awiriwo”. Chikuimiridwa ndi “chinsinsi” chimene Danieli anapatsidwa kuchimvetsa mu chaputala chachiwiri. Ndi “mbiri yobisika” ya Mabingu Asanu ndi Awiri. Ndi uthenga wa Chisilamu wa “Tsoka” lachitatu, ndi uthenga wa “Kulira kwa Pakati pa Usiku”.

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Bhuku rimwe chete raDanieri naZvakazarurwa rakapiwa kune avo vakafananidzirwa neSanihedrini panguva yaKristu, vanomirira hurongwa hweutungamiri hunoti hunosimudzira nokudzivirira chokwadi chaMwari, asi pakupedzisira hunobatana mukurovererwa paMuchinjikwa kweChokwadi. Hurongwa hunofananidzirwa neSanihedrini ndihwo varume vanozvidza vanotonga Jerusarema. Vanopiwa bhuku rakaiswa chisimbiso, uye mhinduro yavo yakakudzwa, yakadzidza, uye yehunyanzvi pamusoro pezvinorehwa nebhuku iri ndeyokuti havagoni kuriverenga, nokuti rakaiswa chisimbiso. Zvino boka revanhu rakadzidziswa kutevera chete avo vakatsaurwa savatungamiri rinopiwawo bhuku rimwe chetero, uye mhinduro yaro ndeyokuti richarinzwisisa chete kana varume vanozvidza vanotonga Jerusarema, Sanihedrini yemazuva okupedzisira, vakaritsanangurira zvazvinoreva.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Inkqubo eyanikwa uWilliam Miller, yaza kamva yanikwa iFuture for America, ngumqondiso wendlela kwimbali yesiprofeto. Ingumqondiso wendlela ochonga umbuzo wovavanyo wobomi nokufa. Ngaphandle kwenkqubo echanekileyo, isigidimi semvula yamva “sinjengamazwi encwadi etywiniweyo.” Ngaphandle kwesigidimi semvula yamva, amava aveliswa sisigidimi akanakwenzeka ukuba afunyanwe. Loo nkqubo yindlela yokuzisa umgca wesiprofeto phezu komgca wesiprofeto, ukusuka apha eBhayibhileni, nalapho eBhayibhileni. Ingxoxo-malunga nenkqubo yaqala xa isigidimi sokuqala saxhotyiswa ngamandla, kokubini kwiimbali zokuqala nezokugqibela zemihla yokugqibela.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Mumavambo ekutanga enhoroondo yesangano reMillerite, gakava rakatanga pana Nyamavhuvhu 11, 1840, uye rakadzokororwa pakuguma kwenhoroondo iyoyo munguva apo sangano reMillerite reFiradherufia rakashanduka richipinda musangano reMillerite reRaodhikia. Gakava rakatangazve munhoroondo yesangano reRaodhikia remutumwa wechitatu pana Gunyana 11, 2001, uye rinodzokororwa pakuguma kwesangano iroro apo sangano reRaodhikia remutumwa wechitatu rinoshanduka richipinda musangano reFiradherufia revane zana namakumi mana nezvina ezviuru. Muedzo wekutanga wevaMillerite, nomuedzo wokupedzisira wevaMillerite, wakamiririrwa nenzira yokushanda yomutumwa Eria. Jesu, saArfa naOmega, anogara achiratidza kuguma nokutanga.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Mbinu ya kuweka mstari juu ya mstari ndiyo tutakayotumia sasa tunapoanza kulitafakari suala la Danieli sura ya nne na ya tano katika makala inayofuata.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> “ක්‍රිස්තුස් වහන්සේ කවදා පැමිණෙන්නේද, නැතහොත් නොපැමිණෙන්නේද යන්න පිළිබඳ කාලය නියම කරන සැබෑ පණිවිඩයක් කිසිවෙකුට නැත. ක්‍රිස්තුස් වහන්සේ තම පැමිණීම අවුරුදු පහක්, අවුරුදු දහයක්, හෝ අවුරුදු විස්සක් ප්‍රමාද කරන බව කියීමට දෙවියන් වහන්සේ කිසිවෙකුට බලය දෙන නැති බව නිසැකව දැනගන්න. ‘එබැවින් නුඹලාත් සූදානම්ව සිටින්න; මක්නිසාද නුඹලා නොසිතන පැයක මනුෂ්‍ය පුත්‍රයා පැමිණෙන්නේය’ (මතෙව් 24:44). මෙය අපගේ පණිවිඩයයි; අහසේ මධ්‍යයේ පියාසර කරන දූතයන් තිදෙනා ප්‍රකාශ කරමින් සිටින ඒ ම පණිවිඩයයි. දැන් කළ යුතු කාර්යය වන්නේ වැටී ගිය ලෝකයකට දයාවේ මෙම අවසාන පණිවිඩය හඬනඟා ප්‍රකාශ කිරීමයි. අහසින් නව ජීවනයක් පැමිණ දෙවියන් වහන්සේගේ සියලු ජනතාව අත්පත් කරගෙන සිටියි. එහෙත් සභාව තුළ භේද ඇතිවනු ඇත. පාර්ශ්ව දෙකක් වර්ධනය වනු ඇත. අස්වැන්න සඳහා තිරිඟු සහ කවුළු එකට වැඩෙති.”

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> “Basa racho richadzika zvikuru uye richawedzera kuva neshingairo kusvikira panguva yokupedzisira chaizvo. Uye vose vari vabati pamwe naMwari vacharwira kutenda nesimba guru kwazvo, uko kwakambopiwa vatsvene kamwe chete. Havangatsauswi kubva kushoko razvino, iro rava kutovhenekera nyika nokubwinya kwaro. Hapana chinhu chakafanira kurwirwa kunze kwokubwinya kwaMwari. Dombo roga richaramba rakamira iDombo raMazera. Chokwadi sezvachiri muna Jesu ndicho utiziro mumazuva ano okukanganisa….”

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> “Chiporofita chave kuzadzisika, mutsetse pamusoro pemutsetse. Patinoramba takasimba zvikuru pasi pemureza weshoko romutumwa wechitatu, ndipo patichanyatsonzwisisa chiporofita chaDanieri; nokuti Zvakazarurwa ndiko kuwedzerwa kwaDanieri. Patinogamuchira zvizere chiedza chinopiwa noMweya Mutsvene kubudikidza navaranda vaMwari vakazvitsaurira, ndizvo zvinozoonekwa zvakadzama uye zvakatsiga, sezvakaita chigaro choushe chisingaperi, zvokwadi dzechiporofita chekare; tichava nechokwadi chokuti vanhu vaMwari vakataura sezvavaisundwa naMweya Mutsvene. Vanhu vanofanira ivo pachavo kuva pasi pesimba raMweya Mutsvene kuti vanzwisise zvataurwa noMweya kubudikidza navaporofita. Mashoko aya akapiwa, kwete kune avo vakataura zviporofita, asi kwatiri isu tiri kurarama pakati pezviitiko zvekuzadzisika kwazvo.”

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> “Ndzi nga ka ndzi nga titwi leswaku ndzi nga ta kota ku humesa swilo leswi, loko Yehovha a nga ndzi nyikanga ntirho lowu leswaku ndzi wu endla. Ku ni van’wana handle ka wena, naswona a hi un’we kumbe vambirhi ntsena, lava kufana na wena va ehleketa leswaku va ni ku vonakala lokuntshwa, naswona hinkwavo va lunghekele ku ku humesa emahlweni ka vanhu. Kambe swi ta tsakisa Xikwembu loko va amukela ku vonakala loku se ku nyiketiweke kutani va famba eka kona, naswona va aka ripfumelo ra vona ehenhla ka Matsalwa, lawa ma seketelaka swiyimo leswi vanhu va Xikwembu va swi khomeke malembe yo tala. Evhangeli leri nga heriki ri fanele ku twarisiwa hi vaendli va vanhu. Hi fanele ku huwelela marungula ya tintsumi lawa ma kombisiwaka ma haha exikarhi ka tilo, swin’we ni xitsundzuxo xo hetelela eka misava leyi wisiweke. Loko hi nga vitaniwanga leswaku hi profeta, hi vitaniwile leswaku hi pfumela vuprofeta, ni ku tirhisana na Xikwembu eku nyikeni ka ku vonakala eka miehleketo ya van’wana. Leswi hi swona leswi hi ringetaka ku swi endla.” Selected Messages, buku 2, 113, 114.

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