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

Bhuku ra Joere uye Kereke yeLaodikea yeSeventh-day Adventist - Nhamba Makumi mana neina

Number Forty-Four

Namba Makumi Mana na Ina

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

Muna 1844, dzidziso yeSabata yezuva rechinomwe yakazarurwa, ikazobva yasimbiswa kuna Hanzvadzi White paakatarisa mukati meareka yesungano. Vakanyorawo kuti mumazuva okupedzisira dzidziso yokupfeka kwaKristu nyama yaiva nokusimbiswa kumwe cheteko kwokudenga. Sabata yezuva rechinomwe inomirira chiedza chinokosha chinobva muareka apo Zuva Rokuyananisa rechifananidzo charo rakatanga, uye Sabata regore rechinomwe rinomirira chiedza chinokosha chinobva muareka apo Zuva Rokuyananisa rechifananidzo charo rinosvika kumugumo waro.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Dzidziso yokupfeka kwaKristu nyama inofananidzirwa muungano tsvene yokupedzisira yaRevhitiko makumi maviri nenhatu; ndiyo omega kuSabata rezuva rechinomwe, iro riri unganowo woutsvene wokutanga pakutanga paRevhitiko makumi maviri nenhatu. Sabata rokutanga iroro rinomirira simba raMwari rokusika, uye Sabata rokupedzisira rinomirira simba Rake rokusikazve. Sabata rokutanga iroro rinofananidzirwa nenhamba “23” uye rokupedzisira nenhamba “252.”

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Zviratidzo zviviri izvozvo ndizvo zvinovhara bhuku raRevhitiko makumi maviri nenhatu kumativi ose, uye ndizvowo zvinovhara nhoroondo yevaMillerite kumativi ose. 1798 kwaiva kuzadzikiswa kwemakore 2,520 akarwisana noushe hwokumusoro hwaIsraeri, uye makore 2,300 akazadzikiswa musi wa22 Gumiguru, 1844. Apo Hanzvadzi White akatungamirirwa kupinda munzvimbo tsvene akatarisa paMirayiro Gumi, akanga achifananidzira vanhu vaMwari vemazuva okupedzisira vanotevera Kristu vachipinda muNzvimbo Tsvene-tsvene apo ari kupedzisa basa rake rokuyananisa. Muedzo wetembere ndiwo muedzo wokutevera Gwayana kwose kwarinoenda.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Ava ndivo vasina kusvibiswa navakadzi; nokuti imhandara. Ava ndivo vanotevera Gwayana kwose kwainoenda. Ava vakadzikinurwa kubva pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nokuna Gwayana. Zvakazarurwa 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Sista White, semuporofita, akanga achiratidza vakatendeka pakutanga vakapinda muNzvimbo Tsvene-tsvene nokutenda, uye mukuita kudaro akanga achipa muenzaniso wevakatendeka pakuguma vanopinda nokutenda muNzvimbo Tsvene-tsvene vozotarisa muareka. Zvavanoona imomo zvakavhenekerwa idzidziso yokupfeka muviri kwaKristu, kupedzwa kwokuyananisa. Vanoona makerubhi maviri anofukidza achimiririra maSabata maviri okusika nokokusikazve. Vanoona 252 kurutivi rumwe rweareka uye 23 kune rumwe rutivi, uye vanoziva kuti, mukuwirirana nokusika nokokusikazve, 23 inomiririra muchato woHumwari nohunhu hwomunhu, uye vanoona 252 sechiratidzo chokushandurwa kwomunhu kuva munhu akabatanidzwa noHumwari.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Chigaro chetsitsi chakanga chisingafaniri kubviswa; naizvozvo, kuti Hanzvadzi White atarise mukati kwaiva kuzarurirwa kwakakosha, uye muprofita, mufananidzo wacho unonyanya kunanga kumazuva okupedzisira kupfuura kumazuva aairarama maari. Nokutarira, tinoshandurwa. Muedzo wetembere ndiKristu achitungamirira vanhu vake mhandara kupinda mutembere yake, nhanho nenhanho. Zvokwadi dzouprofita dzinomirira nhanho dziri munzira inovhenekerwa neshoko reKuchema pakati pousiku.

The Millerite temple of forty-six years is a step.

Nyumba ya hekalu ya Wamilerite ya miaka arobaini na sita ni hatua.

The human temple of “23,” (male and female, He created them) is a step.

Tembere yomunhu ye“23,” (murume nomukadzi, akavasika) idanho.

Christ raising His temple in three days is a step.

Kristu achamutsa temberi Yake mumazuva matatu idanho.

The storehouse is the temple of Malachi.

Izindlu zokulondoloza zingumThempeli kaMalakhi.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemia akachenesa imba yokuchengetera pazvitsidzo zvaTobia.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Hiyo hekalu ndipo kuhani mkuu Hilkia alikogundua maandishi ya Musa wakati wa uamsho wa mfalme Yosia.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Tembere iyo Nehemia akachenesa kubva mukusvibiswa ndiyo imwecheteyo tembere yakacheneswa naKristu kaviri kubva ku“kusvibiswa kwayo kwechitsvene” sezvinotaurwa naSista White.

The casket of Miller’s dream was a step.

Bhokisi ra norho ya Miller a ri ri goza.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Mushure mokunge Kristu atungamirira vakatendeka vake muNzvimbo Tsvene-tsvene, anovatungamirira, sokumiririrwa kwakaitwa naSista White, kuenda kuareka, anosimudza chigaro chetsitsi, uye anovabvumira kutarisa mukati. Pavanotarisa mukati vanoona kuti zvose dzidziso yokupfeka muviri kwaKristu pamwe neSabata yezuva rechinomwe zvakakomberedzwa nokupenya kwakapfava. Mutsetse pamusoro pomutsetse, avo vanoziva dzidziso “dzakakomberedzwa nokupenya kwakapfava” vanozvienzanisa naSista White pakupinda muNzvimbo Tsvene-tsvene nokutenda uye pakutarisa muareka.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Vaporofita vekare vakataura zvakananga zvikuru pamusoro pamazuva okupedzisira kupfuura pamusoro pamazuva avakanga vachirarama maari. Apo vaporofita ivavo vekare pachavo vanova chikamu cheuchapupu, vanomiririra vanhu vaMwari mumazuva okupedzisira, uye vanhu vaMwari mumazuva okupedzisira ndivo zviuru zana namakumi mana nezvina. Hanzvadzi White zvimwe ndiye muporofita wekare anokosha zvikuru, nokuti mifananidzo yake yose inomiririra nhoroondo yealpha yenhoroondo yeomega yezviuru zana namakumi mana nezvina. Vaporofita vose vanoratidza vakasara, asi Hanzvadzi White anomiririrawo nhoroondo yokutanga inozadzikiswa munhoroondo yokupedzisira—kusvika patsamba chaiyo.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Mu mateka y’ishingiro rya Alufa, mushiki wacu White, mu iyerekwa, yajyanywe Ahera Cyane h’Ubuturo Butagatifu bwo mu ijuru. Agezeyo, intebe y’imbabazi iri ku Isanduku y’Isezerano, intebe itagombaga kuvanwaho, yarazamuwe kugira ngo mushiki wacu White abashe kureba imbere, aho yabonye Amategeko Cumi.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “Mu Patali-du Habuleng akuona areka; pamusoro paro napamativi paro pakanga pane goridhe rakanatsiswa zvikuru. Kumagumo ose eareka kwaiva nekerubhi yakanaka, mapapiro ayo akatambanudzwa pamusoro paro. Zviso zvazvo zvakanga zvakatarisana, uye zvakanga zvakatarira pasi. Pakati pevatumwa paiva nechibatiso chezvinonhuwira chegoridhe. Pamusoro peareka, apo pakanga pamire vatumwa, paiva nokubwinya kwakapenya zvikuru, kwairatidzika sechigaro choushe maigara Mwari. Jesu akanga amire parutivi peareka, uye apo minyengetero yevatsvene yakakwira ichiuya kwaAri, zvinonhuwira zvaibva zvapfuta muchibatiso chezvinonhuwira, uye Aikwidza minyengetero yavo kuna Baba vake pamwe chete noutsi hwezvinonhuwira. Muareka maiva nehari yegoridhe yemana, tsvimbo yaAroni yakatunga, namahwendefa amabwe aipetana pamwe chete sebhuku. Jesu akaazarura, uye ndikaona Mirayiro Gumi yakanyorwa paari nomunwe waMwari. Pane rimwe hwendefa paiva nemina, uye pane rimwe nhanhatu. Mina yaiva pahwendefa rokutanga yaipenya zvikuru kupfuura mamwe nhanhatu. Asi wechina, murayiro weSabata, waipenya kupfuura yose; nokuti Sabata rakanga ratsaurirwa kuti richengetwe mukukudza zita dzvene raMwari. Sabata dzvene rakaratidzika richibwinya—rakanga rakakomberedzwa nokorona yokubwinya. Ndakaona kuti murayiro weSabata hauna kurovererwa pamuchinjikwa. Dai zvakanga zvakadaro, mimwe mipfumbamwe yaizovawo yakadaro; uye takasununguka kuityora yose, sezvatakaitawo takasununguka kutyora wechina. Ndakaona kuti Mwari havana kushandura Sabata, nokuti havamboshanduki. Asi papa akarichinja kubva pazuva rechinomwe kuenda pazuva rokutanga revhiki; nokuti iye aifanira kushandura nguva nemitemo.” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Dzidziso yeSabata rezuva rechinomwe ndiyo yakanga iri dzidziso yealpha munhoroondo yenheyo yesangano reMillerite rakatanga sesangano reMillerite rePhiladelphia, rikazochinjuka rikava sangano reMillerite reLaodicea muna 1856, uye rikazova Chechi yeLaodicea yeSeventh-day Adventist muna 1863. Hanzvadzi White vanozivisawo dzidziso yeomega munhoroondo yamazuva okupedzisira, apo sangano reLaodicea revane zana namakumi mana nezvina zvuru rinoshanduka kuva sangano rePhiladelphia revane zana namakumi mana nezvina zvuru. Zviedza zvealpha neomega zvinomiririrwa nedzidziso yeSabata rezuva rechinomwe uye nedzidziso yokuitwa munhu.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “ඔවුන් දෙවියන් සමඟ සංගමය පවත්වන බැවින් ධර්මිෂ්ඨකමේ සූර්යයාගේ ආලෝකය තුළ ගමන් කරති. දෙවියන් ඉදිරියේ තම මාර්ගය දූෂිත කරමින් ඔවුහු තම මිදුම්කාරයාට අගෞරව නොකරති. ස්වර්ගීය ආලෝකය ඔවුන් මත බැබළෙයි. මේ භූමියේ ඉතිහාසය අවසන් වීමට ආසන්න වන විට, ක්‍රිස්තුස් පිළිබඳවද, ඔහුට සම්බන්ධ අනාගතවాణි පිළිබඳවද, ඔවුන්ගේ දැනුම මහත් ලෙස වැඩිවේ. දෙවියන්ගේ දෘෂ්ටියෙහි ඔවුහු අනන්ත වටිනාකමක් ඇත්තෝය; මන්ද ඔවුන් ඔහුගේ පුත්‍රයා සමඟ එකමුතුවෙහි සිටිති. ඔවුන්ට දෙවියන්ගේ වචනය අතිශය අලංකාරයද මනෝහරත්වයද ඇති දෙයක් වේ. ඔවුහු එහි වැදගත්කම දකිති. සත්‍යය ඔවුන්ට විවෘත කර දෙනු ලැබේ. දේහධාරණය පිළිබඳ උපදේශය මෘදු දිලිසීමකින් ආවරණය වී ඇත. ශුද්ධ ලියවිල්ල සියලු අභිරහස් විවෘත කරනත් සියලු දුෂ්කරතා විසඳනත් යතුර බව ඔවුහු දකිති. ආලෝකය පිළිගැනීමටත් ආලෝකය තුළ ගමන් කිරීමටත් අකැමැති වූවන්ට භක්තිමත්කමේ අභිරහස තේරුම්ගත නොහැකි වනු ඇත; එහෙත් කුරුසය උසුලාගෙන යේසුස් පසුපස යෑමට මැළිකමක් නොදැක්වූවෝ දෙවියන්ගේ ආලෝකය තුළ ආලෝකය දකිති.” The Southern Watchman, April 4, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

“dzidziso yokuvapo kwaMwari munyama” inodanwawo kuti “chakavanzika choumwari.”

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Uye pasina kupokana, chakavanzika chekunamata Mwari chikuru; Mwari wakaratidzwa munyama, akaruramisirwa muMweya, akaonekwa navatumwa, akaparidzwa kuvaHedheni, akatendwa munyika, akagamuchirwa kumusoro mukubwinya. 1 Timoti 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

“chakavanzika” chinoramba chakavanzwa kusvikira kuchizvarwa chokupedzisira, apo vakatendeka vanoona kuti dzidziso yokuva munhu kwaKristu ndiyo omega yeSabata rezuva rechinomwe.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Kunyange zvakadaro chakavanzika icho chakanga chakavigwa kubva kumazera nezvizvarwa, asi zvino chazarurirwa vatsvene vake; avo Mwari akada kuzivisa kwavari kuti fuma yokubwinya kwechakavanzika ichi pakati peVamarudzi chii; ndicho Kristu mamuri, tariro yokubwinya. VaKorose 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Zvakafanira kuti vaKolosai 1:26 ndivo vanotaura nezve“chakavanzika” “chakange chakavigwa,” asi chakavanzika ichocho “chakaratidzwa pachena” mumazuva okupedzisira. Chiedza chechiprofita chinoratidzwa pachena apo chiprofita chinosvinudzwa, sezvinomiririrwa muna Danieri 12 apo pakupera kwamazuva 1,260, panguva yokuguma, chiprofita chinosvinudzwa. Chiprofita chakanga chakavigwa kwezvizvarwa chinosvinudzwa, uye chiprofita ichocho ndicho chokwadi icho, kana chasvinudzwa, chiri “kubwinya” kunoziviswa kuvaHedheni paSunday law. Chakavanzika ichocho ndiKristu mamuri, tariro yokubwinya, zvinova zvinozadzikiswa mumazuva okunzwika kwehwamanda yechinomwe.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Asi mumazuva ezwi romutumwa wechinomwe, paachatanga kuridza hwamanda, chakavanzika chaMwari chichapedzwa, sezvaakazivisa kuvaranda vake vaporofita. Zvakazarurwa 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Zvinokodzera chose kuti inzwi rengirozi yechinomwe ritange kurira pazuva regumi romwedzi wechinomwe, sezvinoratidzwa muna Zvakazarurwa 10:7. Ngirozi yechinomwe inomirirwawo sedambudziko retatu; uye matambudziko maviri okutanga akanga ari Islam, nokudaro zvichipa zvapupu zviviri kuti dambudziko retatu iIslam. Chakavanzika chaMwari chinopedziswa apo hwamanda yeIslam iri kurira.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Mukati menhoroondo yerunyanga rwechinomwe, dzidziso yokuvapo kwaMwari munyama, inova chakavanzika chaKristu mamuri, kana kubatanidzwa kweHumwari nounhu, sezvakaratidzwa naKristu paakazvitorera nyama yomunhu; vaya vari kukwikwidza kuva pakati pezana namakumi mana nezvina zvezviuru vachayedzwa kuti vane here mafuta anodiwa nokutenda kunodiwa kuti vapinde muNzvimbo Tsvene-tsvene. Kana vakazeza, rima richavawira; kana vakatevera Gwayana kwose kwarinoenda, vachatungamirirwa kutarira mukati meareka. Muareka imomo vachawana dzidziso dzeSabata rezuva rechinomwe uye dzidziso yokuvapo kwaMwari munyama.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Kunyangwe dzidziso mbiri idzi dzakakosha zvikuru, chandiri kutarisa hachisi chiedza chealpha neomega, asi ndechekuti muporofitakadzi akaratidza vanhu vaMwari vachipinda munzvimbo tsvene yekudenga uye vachitarisa muareka yesungano. Panofanira kuva nechikamu munhoroondo yezviuru zana nemakumi mana nezvina, mumazuva okupedzisira, apo zviuru zana nemakumi mana nezvina zvinotorwa zvichiiswa muNzvimbo Tsvenetsvene kuti zvitarise areka yakazarurwa.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Kana uine rutendo rwokutenda kuti vaporofita vanomiririra vanhu vaMwari mumazuva okupedzisira, pamwe chete norutendo rwokuti Hanzvadzi White akafemerwa zvakafanana chose, munzira dzose, sevamwe vaporofita vose vari muBhaibheri—ipapo kushandiswa kwandichangobva kuratidza kunofanira kugamuchirwa sechokwadi. Vane zana namakumi mana nezvina zvuru vanofanira kutevera Kristu, norutendo, kupinda muNzvimbo Tsvene-tsvene, sezvinotaurwa naHanzvadzi White kuti vakatendeka vakaita pana 22 Gumiguru, 1844. Panguva iyoyo pakaratidzwa mapoka maviri, avo vakaramba kupinda norutendo, navo vakapinda mukati.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Ndaikweverwa kumashure kuenda kukuziviswa kwekuuya kwekutanga kwaKristu. Johane akatumwa mumweya nesimba raEria kuti agadzirire nzira yaJesu. Avo vakaramba uchapupu hwaJohane havana kubatsirwa nedzidziso dzaJesu. Kupikisa kwavo shoko raifanotaura kuuya kwake kwakavaisa panzvimbo yokuti vaisagona kugamuchira zviri nyore uchapupu hwakasimba kwazvo hwokuti ndiye akanga ari Mesiya. Satani akatungamirira vakaramba shoko raJohane kuti vaende mberi zvikuru, varambe naizvozvo kuroverera Kristu pamuchinjikwa. Nokuita izvi vakazviisa panzvimbo yokuti vaisagona kugamuchira chikomborero pazuva rePentekosti, icho chaizovadzidzisa nzira inopinda munzvimbo tsvene yokudenga. Kubvaruka kwechidzitiro chetemberi kwakaratidza kuti zvibayiro nemitemo yechiJudha zvakanga zvisisazogamuchirwi. Chibayiro Chikuru chakanga chapiwa uye chakanga chagamuchirwa, uye Mweya Mutsvene wakaburuka pazuva rePentekosti wakabvisa pfungwa dzavadzidzi panzvimbo tsvene yepanyika ukadziendesa kunzvimbo tsvene yokudenga, umo Jesu akanga apinda neropa rake amene, kuti adururire pamusoro pavadzidzi vake zvibereko zveyananiso yake. Asi vaJudha vakasiiwa murima rakazara. Vakarasikirwa nechiedza chose chavangadai vakava nacho pamusoro peurongwa hweruponeso, uye vakaramba vachivimba nezvibayiro zvavo nezvipiriso zvavo zvisina maturo. Nzvimbo tsvene yokudenga yakanga yatora nzvimbo yeyepanyika, asi ivo vakanga vasingazivi nezvekushanduka uku. Naizvozvo vaisagona kubatsirwa nokuyananisa kwaKristu munzvimbo tsvene.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “වාහනූ රටවල් අතර බොහෝ දෙනෙක් ක්‍රිස්තුස්ව ප්‍රතික්ෂේප කර කුරුසියට ඇණ ගැසූ යුදෙව්වරුන්ගේ ක්‍රියාමාර්ගය දෙස භීතියෙන් බලති; ඔහුට සිදු කළ නින්දාසහගත අයුතු සැලකීම් පිළිබඳ ඉතිහාසය කියවද්දී, තමන් ඔහුට ප්‍රේම කළ බවත්, පේදුරු කළ පරිදි තමන් ඔහුව ප්‍රතික්ෂේප නොකළ බවත්, යුදෙව්වරු කළ පරිදි තමන් ඔහුව කුරුසියට ඇණ ගැසීමට කිසිසේත් එකඟ නොවූ බවත් ඔවුහු සිතති. එහෙත් සියල්ලන්ගේ හදවත් කියවන දෙවියන්වහන්සේ, ඔවුන් තමා තුළ ඇතැයි ප්‍රකාශ කළ යේසුස් කෙරෙහි ඇති එම ප්‍රේමය පරීක්ෂාවට ගෙනාවාහ. පළමු දූතයාගේ පණිවුඩය පිළිගත් ආකාරය දෙස මුළු ස්වර්ගයම අති ගැඹුරු උනන්දුවෙන් බලා සිටියේය. නමුත් යේසුස්ව ප්‍රේම කරන බව ප්‍රකාශ කළ, කුරුසියේ කථාව කියවද්දී කඳුළු වැගිරූ බොහෝ දෙනෙක්, ඔහුගේ පැමිණීමේ සුබාරංචියට නින්දා කළහ. එම පණිවුඩය ප්‍රීතියෙන් පිළිගැනීම වෙනුවට, ඔවුහු එය මෝහයක් බව ප්‍රකාශ කළහ. ඔහුගේ ප්‍රකාශය ප්‍රේම කළ අයව ඔවුහු වෛර කළහ, සහ ඔවුන්ව සභාවලින් පිටතට වැසූහ. පළමු පණිවුඩය ප්‍රතික්ෂේප කළ අය දෙවැනි පණිවුඩයෙන් කිසි ප්‍රයෝජනයක් ලබන්නට නොහැකි වූහ; එසේම, ස්වර්ගීය පූජාගාරයේ අතිශුද්ධස්ථානය තුළට විශ්වාසයෙන් යේසුස් සමඟ ඇතුල් වීමට ඔවුන් සූදානම් කළ යුතු වූ මධ්‍යම රාත්‍රියේ හඬින්ද ඔවුන්ට ප්‍රයෝජනයක් නොවීය. පෙර පණිවුඩ දෙකම ප්‍රතික්ෂේප කිරීමෙන්, අතිශුද්ධස්ථානය වෙත යන මාර්ගය පෙන්වන තුන්වන දූතයාගේ පණිවුඩය තුළ ඇති ආලෝකය කිසිසේත් දක්නා නොහැකි වන පරිදි ඔවුන් තම අවබෝධය එතරම් අඳුරු කරගෙන තිබේ. යුදෙව්වරු යේසුස්ව කුරුසියට ඇණ ගැසූ ලෙසම, නාමික සභාවන් මේ පණිවුඩවලට කුරුසිය දුන් බව මම දුටුවෙමි; එබැවින් අතිශුද්ධස්ථානය වෙත යන මාර්ගය පිළිබඳ ඔවුන්ට කිසි දැනුමක් නැත, එහි යේසුස්ගේ මැදිහත්වීමෙන් ඔවුන්ට කිසි ප්‍රයෝජනයක්ද ලැබිය නොහැක. නිෂ්ඵල පූජා ඔප්පු කළ යුදෙව්වරුන් මෙන්, යේසුස්වහන්සේ අත්හැර ගිය අංගණයට ඔවුහුද තම නිෂ්ඵල යාච්ඤා ඔප්පු කරති; රැවටීම ගැන ප්‍රීතිමත් සාතන්, ආගමික ස්වභාවයක් තමාට අරගෙන, ක්‍රිස්තියානුවන් බව ප්‍රකාශ කරන මේ අයගේ මනස් තම වෙතට හැරවමින්, තම බලයෙන්ද, තම ලකුණු සහ බොරු අරුමපුදුමකම්වලින්ද ක්‍රියා කරමින්, ඔවුන් තම උගුලෙහි තදින් බැඳ තබයි.” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Hanzvadzi White vanotsanangura nzira inofambira mberi yokuedzwa munhoroondo yaJohani Mubhabhatidzi naKristu, iyo yakaguma vaJudha vava murima rakazara, kuitira kuratidza nhoroondo iyoyo imwe chete panguva yavaMillerite, inova nhoroondo yealpha yaHanzvadzi White, muprofitakadzi wekare wemazuva okupedzisira. Muedzo woupenyu kana rufu pakutanga waive pamusoro pokupinda muNzvimbo Tsvene-tsvene kana kuramba kuita saizvozvo. Kuramba kuita saizvozvo kwakaunza murima iwoyo iwoyo pamusoro pavapanduki venhoroondo yevaMillerite, hwakanga hwauya pamusoro pavaJudha vakapanduka munhoroondo yaKristu.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Yesu sikuzonse amawonetsa mapeto a chinthu pogwirizanitsa ndi chiyambi cha chinthucho; choncho, pamene Sister White anatengedwera kulowa m’Malo Opatulikitsa Koposa ndi kuyang’ana pa likasa lotseguka, mogwirizana ndi mayesero a pa October 22, 1844, zimazindikiritsa kuti anthu zikwi zana limodzi ndi makumi anayi ndi zinayi adzayesedwa pa kutsatira Mwanawankhosa kulowa m’Malo Opatulikitsa Koposa kapena kulowa mu mdima wangwiro wamuyaya. Mfundo imeneyi yakhazikitsidwa pa chikhulupiriro chomwe chimamvetsa kuti aneneri akale akuwonetsa anthu a Mulungu a masiku otsiriza pamene iwo eniwo akhala gawo la umboni wolembedwa. Sister White akuwonetsa magulu onse awiri.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Ngiṱolowa kha nyimele iyi ya u fhelelwa mbilu, ndo lora toro ye ya ntwa mbilu yanga nga maanḓa. Ndo lora ndi tshi vhona thembele, ye vhathu vhanzhi vha vha vha tshi khou gidimela khayo. Ndi vho fhedzi vhe vha dzhia vhupfumi khayo kha iyo thembele vhe vha vha vha tshi ḓo tshidzwa musi tshifhinga tshi tshi valwa. Vhoṱhe vhe vha sala nnḓa vho vha vha tshi ḓo xela lwa tshoṱhe. Gogoḽo ḽa vhathu ḽe ḽa vha ḽi nnḓa, ḽe ḽa vha ḽi tshi khou tshimbila nga nḓila dzavho dzo fhambanaho, ḽo sea na u goda avho vhe vha vha vha tshi khou dzhena thembeleni, nahone ḽa vha vhudza uri iyi nḓila ya tsireledzo ndi u fhura ha vhuṱali, uri zwa vhukuma a hu na khombo na nthihi ine ya tea u ponyokwa. Vhaṅwe vho swika hani u fara vhaṅwe uri vha si ṱavhanye u dzhena ngomu ha mbondo.”

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Nokuda kwangu kusekwa, ndakafunga kuti zviri nani kumirira kusvikira vazhinji vapararira, kana kusvikira ndagona kupinda vasingandione. Asi huwandu hwavo hwakawedzera panzvimbo pokuderera, uye nokutya kuti ndingazosvika ndanonoka, ndakabva pamusha pangu nokukurumidza ndikatsikirira nepakati peboka. Mukushushikana kwangu kwokusvika kutemberi handina kuona kana kurangarira vanhu vazhinji vakanga vakandikomberedza. Pandakapinda muchivako, ndakaona kuti temberi huru yakanga yakatsigirwa nembiru imwe chete huru kwazvo, uye pairi pakanga pakasungirirwa gwayana rakanga rabvamburwa uye richibuda ropa. Isu taivapo takaita sokuti taiziva kuti gwayana iri rakanga rabvamburwa nokukuvadzwa nokuda kwedu. Vose vaipinda mutemberi vaifanira kuuya pamberi paro vagoreurura zvivi zvavo.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Pamberi tu mbele ya Mwana-kondoo kulikuwapo viti vilivyoinuliwa, ambavyo juu yake waliketi kikundi cha watu walioonekana kuwa wenye furaha kuu. Nuru ya mbinguni ilionekana kung’aa nyusoni mwao, nao walimsifu Mungu na kuimba nyimbo za shukrani zenye furaha zilizofanana na muziki wa malaika. Hao ndio wale waliokuwa wamekuja mbele ya Mwana-kondoo, wakaungama dhambi zao, wakapokea msamaha, na sasa walikuwa wakingoja kwa matarajio ya furaha tukio fulani la shangwe.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> “හේ මං ගොඩනැගිල්ල තුළට ඇතුල් වූ පසුවද, බියක් මා මත ආවරණය විය; තවද, මේ මිනිසුන් ඉදිරියේ මා තමාම පහත් කරගත යුතුය යන ලජ්ජාබෝධයක්ද මට උදා විය. එහෙත් මට ඉදිරියට ගමන් කිරීමට බලකරනු ලබන සේ පෙනුණි; බැටළු පැටවා ඉදිරියෙන් මුහුණ දීමට, ස්ථම්භය වටා මගේ මාර්ගය මන්දගාමීව සකස් කරමින් සිටියදී, හදිසියේ කහළ නාදයක් ඇසුණේය, දේවමාළිගාව කම්පා විය, රැස්ව සිටි ශුද්ධවන්තයන්ගෙන් ජයඝෝෂා නැගිණි, භයානක ප්‍රභාවක් ගොඩනැගිල්ල ආලෝකවත් කළේය; අනතුරුව සියල්ලම තීව්‍ර අන්ධකාරයක් විය. ඒ ප්‍රීතිමත් ජනතාව සියල්ලෝම එම ප්‍රභාව සමඟ අතුරුදන් වී ගොස් සිටියහ; නිශ්ශබ්ද රාත්‍රියේ භීෂණය මැද මම තනිවම ඉතිරි වූයෙමි. මම මනසේ වේදනාවෙන් අවදි වූයෙමි; එය සිහිනයක් වූ බව මට මටම සනාථ කරගැනීමටද බොහෝ දුෂ්කර විය. සමිඳාණන්වහන්සේගේ ආත්මය මාව අත්හැර දමා, නැවත කිසි කලකත් පැමිණෙන්නේ නැත යන සේ, මගේ විනාශය නියත කරනු ලැබී ඇතැයි මට පෙනුණි.”

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> “Nguva shoma pashure paizvozvo ndakarotazve rimwe hope. Ndakaona sokuti ndakanga ndigere mukusuwa kukuru kwazvo, chiso changu chakavigwa mumaoko angu, ndichifungisisa ndichiti: Dai Jesu vaiva pano panyika, ndaizoenda kwavari, ndowira patsoka dzavo, ndovaudza kutambudzika kwangu kwose. Vaisazondidzinga, vaizondinzwira tsitsi, uye ndaizovada nokuvashumira nguva dzose. Ipapo ipapo suo rakazaruka, munhu ane chimiro chakanaka nechiso chinoyevedza akapinda. Akanditarisa netsitsi akati: ‘Unoda kuona Jesu here? Vari pano, uye unogona kuvaona kana uchizvida. Tora zvinhu zvose zvaunazvo, ugonditevera.’”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> “Ndzi twe leswi hi ku tsaka loku nga hlamusekiki, naswona hi ku tsakela ndzi hlengeleta swilo swa mina hinkwaswo leswitsongo, xilo xin’wana ni xin’wana lexi xiximekaka, kutani ndzi landzela mukongomisi wa mina. U ndzi yise eka switepisi leswi tlakukeke swinene naswona hi ku languteka swi vonakaka onge swa tsanile. Loko ndzi sungula ku khandziya switepisi, u ndzi lemukise leswaku ndzi fanele ku tshama ndzi langutile ehenhla, leswaku ndzi nga tshuki ndzi rhurhumela nhloko ndzi wa. Van’wana vo tala lava a va khandziya ku tlakuka koloko lokukulu va we va nga si fika ehenhla.”

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> “Hatimaye tulifika hatua ya mwisho, tukasimama mbele ya mlango. Hapo mwongoza wangu alinielekeza niache vitu vyote nilivyokuwa nimekuja navyo. Kwa furaha nikaweka chini; ndipo akaufungua mlango na kuniamuru niingie. Kwa ghafula nikasimama mbele za Yesu. Haikuwezekana kabisa kukosea kuutambua uso ule mzuri. Ule udhihirisho wa wema na adhama haukuweza kuwa wa mwingine yeyote. Macho Yake yaliponitazama, mara nikajua ya kuwa alikuwa anafahamu kila hali ya maisha yangu na mawazo yangu yote ya ndani pamoja na hisia zangu.”

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> “Ndzi ringetile ku tisirhelela eka ku languta ka Yena, hikuva a ndzi titwa ndzi nga koti ku tiyisela mahlo ya Yena lama lavisisaka, kambe A tshinele hi ku n’wayitela, kutani, a veka voko ra Yena ehenhla ka nhloko ya mina, a ku: ‘U nga chavi.’ Mpfumawulo wa rito ra Yena ro nandzeka wu khumbe mbilu ya mina hi ntsako lowu a yi nga si tshama wu wu twisisa emahlweni. A ndzi tele hi ntsako ngopfu lerova a ndzi nga koti ku vulavula rito ni rin’we; kambe, ndzi hluriwe hi mintlhaveko, ndzi we ndzi etlela ehansi emahlweni ka milenge ya Yena. Loko ndzi ri karhi ndzi etlele kwalaho ndzi nga pfuni nchumu, swivono swa ku saseka ni ku vangama swi hundze emahlweni ka mina, naswona a swi fana ni loko ndzi fike endhawini yo hlayiseka ni ku rhula ka tilo. Eku heteleleni matimba ya mina ma vuye, kutani ndzi pfuka. Mahlo ya Yesu lama teleke rirhandzu a ma ha ri ehenhla ka mina, naswona ku n’wayitela ka Yena ku tate moya-xiviri wa mina hi ku tsaka. Vukona bya Yena byi ndzi tate hi xichavo xo kwetsima ni rirhandzu leri nga hlamusekiki.

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> “Umwongozami yahise akingura urugi, maze twembi turasohoka. Anbwira kongera gufata ibintu byose nari nasize hanze. Ibyo bimaze gukorwa, ampa umugozi w’icyatsi kibisi uzingiye cyane. Yantegetse kuwushyira hafi y’umutima wanjye, kandi igihe nashakaga kubona Yesu, nkawukura mu gituza cyanjye maze nkawurambura uko ushoboye kose. Yanyihanangirije ko ntakwiye kuwureka uzingiye igihe kirekire, kugira ngo utazagenda uhinduka amapfundo maze bikagorana kuwugorora. Nshyira uwo mugozi hafi y’umutima wanjye, maze nmanuka nishimye izo ngazi zifunganye, mpimbaza Uwiteka kandi mbwira abo nahuraga bose aho bashoboraga gusanga Yesu. Iyi nzozi yampaye ibyiringiro. Mu bitekerezo byanjye, uwo mugozi w’icyatsi kibisi washushanyaga kwizera, kandi ubwiza n’ubworoherane byo kwiringira Imana bitangira kumurikira umutima wanjye.” Testimonies, volume 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Kubva pakupera kwemusangano mukuru wemusasa weExeter musi wa17 Nyamavhuvhu kusvika musi wa22 Gumiguru muna 1844 maiva nemazuva makumi matanhatu nematanhatu. Mazuva iwayo makumi matanhatu nematanhatu anomiririra nguva yekuparidzwa kweKudanidzira kwePakati peUsiku, uye maererano nechirevo chemhandara gumi, avo vakaparidza shoko panguva iyoyo vanomiririra vaya vakanga vane mafuta, uye avo vasina kuparidza shoko panguva iyoyo vakanga vasina mafuta.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Mufananidzo uyu unoratidza kuti muchato wakaitika pakutanga kwenguva yokunonoka. Muchato wepamutemo wakatanga waitwa, uye ipapo munhu wose akazoenda kumba ndokumirira kusvikira baba vomukwasha vafunga kana zvakanga zvakafanira kuti muchato upedzisiswe nokubatanidzwa kwavo somurume nomukadzi. Kusatendeka pakati pomuchato wokutanga nomhemberero yechipiri yaiitwa pakati pousiku kwaionekwa sechifeve. Nguva yokunonoka yakanga yakavakirwa pakumirira kwababa vomukwasha kuti vaone zvaizoitika kumwenga mukati menguva yakati. Akanga ane pamuviri here?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Apo baba pavakasarudza kuti zvinhu zvose zvakanga zvagadzirira, mudungwe weusiku hwepakati pousiku wakatanga, uye wakatanga usiku kuitira kudzivisa kupisa kunoremedza kwemasikati ePalestina. Nechikonzero ichi, vashandi vomwenga, mhandara dzomufananidzo, vaifanira kuva nemwenje yavo pachavo nemafuta avo akagadzirira, vakamirira kuchema kwousiku hwepakati pousiku kwaizivisa kuti mudungwe wokuenda kumuchato watanga, nokuti waifanira kuitwa usiku. PaExeter kuchema kwousiku hwepakati pousiku kwakasvika, uye waiva nemafuta akakwana akagadzirira mudungwe kana kuti wakanga usina.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Pavakabva kuExeter neshoko, vakanga vachifananidzira vanhu vakaiswa chisimbiso. Vamwe vakanga vane mafuta akakwana kuti vapinde mumuchato pana Gumiguru 22, 1844, uye vamwe vakanga vasina. Mazuva iwayo makumi matanhatu nematanhatu anomiririra nguva iyo vanhu vaMwari vanoiswa chisimbiso kusvikira pasuo rakavharwa remutemo weSvondo. Dai vakanga vane huwandu hwemafuta hwakafanira, vakapinda nokutenda muNzvimbo Tsvene-tsvene. Sista White akafananidzira vanhu vaMwari vachipinda muNzvimbo Tsvene-tsvene mumazuva okupedzisira, uye munhoroondo yake yealpha makanga mune muyedzo woupenyu kana worufu wakabatanidzwa nokupinda muNzvimbo Tsvene-tsvene nokutenda. Mumazuva okupedzisira, vane zana namakumi mana nezvina ezviuru vachayedzwa kuti kana vachizopinda muNzvimbo Tsvene-tsvene nokutenda here. Zvakare, ndiwo muyedzo woupenyu kana worufu.

We will continue these things in the next article.

Tichaenderera mberi nezvinhu izvi muchinyorwa chinotevera.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> “Mukunatsa kwetembere, Jesu akanga achizivisa basa rake saMesia, uye achipinda mukurishanda kwake. Tembere iyoyo, yakavakwa kuti ive ugaro hweKuvapo kwaMwari, yakanga yakarongerwa kuva chidzidzo chinoratidzwa kuna Israeri nokunyika yose. Kubva kumazera asingaperi, chaiva chinangwa chaMwari kuti chisikwa chose, kubva kuserafi inopenya uye tsvene kusvikira kumunhu, chive tembere yokugarwa noMusiki. Nokuda kwechivi, vanhu vakarega kuva tembere yaMwari. Yakasvibiswa uye yakafukidzwa nerima nezvakaipa, mwoyo womunhu wakanga usingacharatidzi kubwinya kwoUyo ari Mwari. Asi kubudikidza nokuitwa munhu kweMwanakomana waMwari, chinangwa cheDenga chinozadziswa. Mwari anogara muvanhu, uye kubudikidza nenyasha dzinoponesa mwoyo womunhu unovazve tembere yake. Mwari akaronga kuti tembere yeJerusarema ive chapupu chinopfuurira pamusoro porukudzo rukuru rwakazarurirwa mweya wose. Asi vaJudha vakanga vasina kunzwisisa kukosha kwechivako icho chavaitarira nokudada kukuru. Havana kuzvipa ivo vamene setembere tsvene dzoMweya waMwari. Zvivanze zvetembere paJerusarema, zvakazara nemheremhere yokutengeserana kusiri kutsvene, zvaimiririra nenzira yechokwadi chose tembere yomwoyo, yakasvibiswa nokuvapo kwezvishuvo zvenyama nemifungo isiri kutsvene.”

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ma tempele a re hloekisa hore a tlose bareki le barekisi ba lefatše, Jesu o ile a tsebahatsa thomo ea Hae ea ho hloekisa pelo litšileng tsa sebe,—litakatsong tsa lefatše, litakatsong tsa boithati, mekhoeng e mebe, e silafatsang moea. Malakia 3:1–3 e qotsitsoe.” The Desire of Ages, 161.

> “The prophet says, ‘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’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Mprofeti anoti, ‘Ndakaona mumwe mutumwa achiburuka achibva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake. Akadanidzira nesimba nenzwi guru, achiti, Bhabhironi guru rawira, rawira, uye rava ugaro hwamadhimoni’ (Zvakazarurwa 18:1, 2). Iri ndiro shoko rimwe chetero rakapiwa nemutumwa wechipiri. Bhabhironi rawira, ‘nokuti rakapa ndudzi dzose kunwa waini yokutsamwa kwoufeve hwaro’ (Zvakazarurwa 14:8). Waini iyoyo chii?—Dzidziso dzaro dzenhema. Rakapa nyika sabata yenhema panzvimbo yeSabata yomurayiro wechina, uye rakadzokorora nhema dzakatanga kutaurwa naSatani kuna Evha muEdheni—kusafa kwomweya kwokuzvarwa nako. Rakaparadzira zvikanganiso zvakawanda zvinoenderana nazvo kure nokure, ‘richidzidzisa semidzidziso mirayiro yavanhu’ (Mateo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Yesu paakatanga ushumiri Hwake hwevoruzhinji, akachenesa Temberi kubva mukusvibiswa kwayo kwekumhura kutsvene. Pakati pemabasa okupedzisira oushumiri Hwake pakanga pane kucheneswa kwechipiri kweTemberi. Saizvozvowo, mubasa rokupedzisira rokuyambira nyika, kuchemera kuviri kwakasiyana kunoitwa kumachechi. Shoko romutumwa wechipiri rinoti, ‘Bhabhironi rawa, rawa, guta guru iro, nokuti rakamwisa ndudzi dzose waini yokutsamwa yokufeva kwaro’ (Zvakazarurwa 14:8). Uye mukuchema kukuru kweshoko romutumwa wechitatu inzwi rinonzwika richibva kudenga richiti, ‘Budai mariri, vanhu vangu, kuti murege kugovana muzvivi zvaro, uye kuti murege kugamuchira matambudziko aro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari warangarira zvisakarurama zvaro’ (Zvakazarurwa 18:4, 5).” Selected Messages, bhuku 2, 118.

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