The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.

Ndalangushe omunene pakati kaKristu naLuciferi (Omusindiki gw’Omuyeela) gwatandikila mw’Igulu, kandi Ruhanga akakkiriza obwire bw’okugezibwa. Luciferi obu yasasaanyiza obujeemu bwe, hakakkirizibwa ekiseera kugira ngu ebirugwamu eby’obujeemu bw’Omusindiki gw’Omuyeela biboneke. Ruhanga obu yamanya ngu ekiseera ky’okugezibwa kyahwaire, eiziina lya Luciferi lyahinduka kuruga ahari Luciferi Omusindiki gw’Omuyeela, lyahinduka Satani, Omurwanisa. Ahabw’a Satani n’abamarayika abaabaire beetabiremu omu bujeemu bwe, ekiseera ky’okugezibwa kikaba kihwaire, kandi baabingwa kuruga mw’Igulu, kandi bacwerwa omusango gw’omuriro ogutahwaho.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.

Kisha atawaambiya pia wale wa mkono wa kushoto, Niondokeni kwangu, ninyi mliolaaniwa, mwingie katika moto wa milele, uliowekwa tayari kwa ajili ya Ibilisi na malaika zake. Mathayo 25:41.

The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.

Kristo ne Shetani hagati habayeho rya mpaka rikomeye, hanyuma rigerayo mu Ngobyi ya Edeni, kandi Imana yongera gushyiraho igihe cy’igeragezwa. Igihe Shetani yashinjaga Imana kuyobya ku by’urupfu no ku mbuto z’igiti, maze akoshya Eva ngo yifatanye na we mu bugome bwe bwo kwigomeka, hongeye gutangwa igihe kugira ngo imbuto zo kwigomeka kwa Shetani zigaragarizwe ku isi nk’uko byari byaragaragariye mu ijuru. Aho ni ho Shetani yongeye guhabwa irindi zina rya Sekibi, risobanura “Umushinja”. Igihe cy’igeragezwa (ku bana ba Adamu bifatanyije mu kwigomeka kwa Shetani) nikirangira, abo bana ba Adamu bazacirwa urubanza rwo kujugunywa mu muriro w’iteka ryose.

And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.

Û li ezmên şer hebû: Mîxaîl û milyaketên wî li dijî ejderha şer kirin; û ejderha û milyaketên wî jî şer kirin, lê ser neketin; cihê wan jî êdî li ezmên nehate dîtin. Û ew ejderhaya mezin hate avêtin derve, ew marê kevn, yê ku bi navê Îblîs û Şeytan tê gazî kirin, yê ku tevahiya cîhanê dixapîne: ew hate avêtin ser erdê, û milyaketên wî jî bi wî re hatin avêtin derve. Vahî 12:7–9.

The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.

Eutêên tok juon jorrāān ilo kājjojo āōt ijin āinwōt ej kwalok jorrāān ilo jemlokin ājri eo elab, bōk m̧ōttan Alpha im Omega rej aikuj kwalok jemlokin juon men, ibben jepelak in juon men. Kōmelele eo kin jorrāān eo ear walok ilo kājjojo ej kobaik juon ennin eo elab ilo kājjojo.

And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.

Na mbinguni kukaonekana ishara kuu; mwanamke aliyevikwa jua, na mwezi ulikuwa chini ya miguu yake, na juu ya kichwa chake taji ya nyota kumi na mbili; naye akiwa na mimba akalia, akihangaika katika uchungu wa kuzaa, na akiumia ili azae. Ufunuo 12:1, 2.

When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.

Mu mulembe gwa ndeka olw’obufuzi obunene wakati wa Kristo ne Setaani bwe gubeerawo, nga ekiseera ky’okugezesebwa kikyaliwo; ekifo eky’olutalo kikiikirirwa mu Kubikkulirwa kwa Yesu Kristo ng’ekiri mu ggulu. Amazima gano kaakano gaggyibwako akabonero. Omutume Pawulo ayogera ku ggulu ssatu.

“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.

“Mtume Paulo, mapema katika uzoefu wake wa Kikristo, alipewa fursa za pekee za kujifunza mapenzi ya Mungu kuhusu wafuasi wa Yesu. ‘Alichukuliwa mpaka mbingu ya tatu,’ ‘akaingia peponi, akasikia maneno yasiyotamkika, ambayo si halali kwa mwanadamu kuyasema.’ Yeye mwenyewe alikiri kwamba alikuwa amepewa ‘maono na mafunuo’ mengi ‘yatokayo kwa Bwana.’ Ufahamu wake wa kanuni za kweli ya injili ulikuwa sawasawa na ule wa ‘mitume walio wakuu sana.’ 2 Wakorintho 12:2, 4, 1, 11. Alikuwa na ufahamu wazi na kamili wa ‘upana, na urefu, na kina, na kimo’ cha ‘upendo wake Kristo, upitao ufahamu.’ Waefeso 3:18, 19.” Matendo ya Mitume, 469.

The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.

Nsɛmko no wɔ akyiri a ɛfata ho no, bere a akasakasa kɛse no fii ase no, efii soro a ɛto so abiɛsa no mu; na nsɛmko no wɔ akasakasa kɛse no awiei no ba awiei wɔ soro a ɛto so baako no mu. Ɛwɔ soro abiɛsa: nea edi kan no ne soro a egyina hɔ ma wiase yi, asase yi mframa-atwa mu. Soro a ɛto so abien no ne owia, ɔsram, ne nsoromma. Soro a ɛto so abiɛsa no ne nea Onuawa White frɛɛ no “paradise,” na ɛgyina hɔ ma baabi a Onyankopɔn ahengua no wɔ. Ɛwɔ Onyankopɔn mmara-asehyɛbea no ankasa n’anim pɛɛ mu na Hann-Soafoɔ, Lucifer, fii ase yii atuatew.

The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.

Igulu eryaakashatu ni yo bamwe ku baanabbi, omwali na Sista White, baatwalibwamu mu kwolesebwa. Pawulo bwe yali eyo, yalagibwa ebyafaayo by’okuzuukuka kw’amagumba amakalu agafu, agaali gattiddwa mu kkubo nga nga 18 Julayi 2020, n’ebintu ebyaddirira awo n’okuzaalibwa kw’abo akakadde mu enkumi kikumi mu enkumi amakumi ana mu enkumi nnya. Pawulo yaziyizibwa okugabana ebyafaayo ebyo, kubanga ebyafaayo ebyo byakiikiriribwa ng’ebyafaayo ebitaali mu mateeka “okwogera.” Pawulo yafa nga wayiseeko katono emyaka asukka mu amakumi asatu nga Yokaana Omubikkulizi tannafuna kwolesebwa okw’Okubikkulirwa kwa Yesu Kristo. Yokaana, nga Pawulo bwe yali, yawulira ekyali “kyogeddwa” embuyaga omusanvu bwe zaayogera, era naye n’agambibwa obutawandiika ekyali “kyogeddwa.” Ekyo embuyaga omusanvu kye “zaayogera” kyali kya kusigala nga kisibiddwa obubonero okutuusa ku nkomerero y’ennaku essatu n’ekitundu ez’obubonero, ababaka babiri ze baali bafudde mu kkubo.

And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.

Mbele ni bisatu biya lubeshi, akadi ngenda kusoneka; ne nakevwa ijwi riva mw’ijuru rimbwira riti: Shyiraho ikimenyetso kuri ivyo bisatu biya lubeshi vyavuze, kandi ntubisoneke. Ivyahishuwe 10:4.

All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?

Abaneneri bose bahamya iby’“iminsi y’imperuka” y’urubanza rw’iperereza, kandi iyo “minsi y’imperuka” yatangiye by’umwihariko ku wa 11 Nzeri 2001, none ubu igeze aho ugushirwaho ikimenyetso gutangirira. Ugushirwaho ikimenyetso gutangira ku iherezo ry’iminsi itatu n’igice y’ikigereranyo, ubwo ba batangabuhamya babiri bishwe bari baryamye mu muhanda. Abaneneri bose bahuriza hamwe. Pawulo yabonye urugamba rw’intambara ya nyuma y’igihe cy’imbabazi, rubera mu ijuru rya mbere. Urubuga rw’urugamba rw’intambara ya nyuma y’igihe cy’imbabazi, rubera mu ijuru rya mbere, rujya rungana n’urubuga rw’urugamba rw’intambara ya mbere y’igihe cy’imbabazi, yabereye mu ijuru rya gatatu. Bishobora kugaragara ko atari ngombwa kugaragaza ko izo mbuga z’intambara ari intambara z’igihe cy’imbabazi, ariko Satani, wari umwanzi wa Kristo mu rugamba rwa mbere kandi akaba ari umwanzi w’abihumbi ijana na mirongo ine na bine mu rugamba rwa nyuma, azi ko igihe cye gisigaye ari kigufi. Azi ko ari urugamba rushyizwe mu rugero rw’igihe cy’imbabazi. Mbese twe turabizi?

In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.

Na mwaka 1840, malaika mwenye nguvu alishuka na kuutia uwezo ujumbe wa malaika wa kwanza. Waprotestanti wa kizazi hicho ndipo walipojaribiwa, na wakaishia kubandikwa jina la uasi walipotiwa alama kuwa binti za Babeli. Jina la Lusifa nalo lilibadilika wakati wa kipindi chake cha majaribio ya rehema. Malaika mwenye nguvu aliyeshuka mwaka 1840 alikuwa mfano wa malaika mwenye nguvu wa Ufunuo kumi na nane aliyeshuka tarehe 11 Septemba 2001. Hukumu ya uchunguzi ilikuwa bado haijaanza mwaka 1840, kwa maana ilikuwa bado miaka minne mbele, lakini Waprotestanti bado walitoa uwakilisho wa kinabii wa hukumu ya walio hai, kwa kuwa malaika aliposhuka mwaka 1840, kipindi chao cha majaribio ya rehema kilianza. Malaika wa Ufunuo kumi na nane aliposhuka mwaka 2001, hukumu mbinguni ilibadilika kutoka hukumu ya wafu hadi hukumu ya walio hai.

On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.

2020 mwaka wa 7, itariki 18, uguguma kwe mbere kwa rugendo rw’umumalayika wa gatatu, kugereranywa n’uguguma kwe mbere kwa rugendo rw’umumalayika wa mbere, kwarashitse. Mu rugendo rwo mu ntango, igikorwa co kugerageza Abaporoti carangiye ku kimenyetso c’inzira c’uguguma kwa mbere, hanyuma igeragezwa ry’urugendo rwa mbere riratangura. Ku wa 18 Mukakaro 2020, igikorwa c’urubanza carateye iyindi ntambwe ija imbere, kuko ubutumwa bwari gushika ku mpera y’ubugaragwa bw’imisi itatu n’igice butari gusa ugushitswa gutunganye kandi kwa nyuma kw’ubutumwa bw’Induru yo mu Gicugu, ariko kandi bwari no gushira ikimenyetso c’ubuvugishwa bw’ugushika kw’ugushirwako ikidodo kwa bamwe ijana na mirongo ine na bane.

And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

Na utukufu wa Mungu wa Israeli ulikuwa umeinuka kutoka juu ya kerubi, alipokuwa, hata kizingiti cha nyumba. Naye akamwita yule mtu aliyekuwa amevaa kitani, aliyekuwa na kidau cha wino cha mwandishi ubavuni mwake; naye Bwana akamwambia, Pita katikati ya mji, katikati ya Yerusalemu, ukatie alama katika vipaji vya nyuso za watu wale wanaougua na kulia kwa sababu ya machukizo yote yanayofanyika katikati yake. Ezekieli 9:3, 4.

The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.

Mukwakwa kwa watu laki moja na arobaini na nne elfu kulianza wakati wa kuzaliwa kwao, ambako pia ndiko kulikokuwa kufufuka kwao. Ujumbe wa pepo nne huleta mifupa mikavu iliyokufa kuwa hai, na ujumbe wa pepo nne ndio ujumbe wa kutiwa muhuri kwa watu laki moja na arobaini na nne elfu. Paulo na Yohana wote wawili waliona na kusikia historia ileile tunayoishi sasa, historia “ambayo manabii wengi na watu waadilifu walitamani kuiona.” Historia ya mwendo mkuu wa malaika wa tatu, uliowakilishwa kwa mfano na mwendo mkuu wa malaika wa kwanza.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“1840–1844 ᎤᏕᎵᏛ ᎠᏓᏟᎶᏍᏗ ᎠᎴ ᎠᏓᏁᎸ ᏂᎦᏛ ᎠᏓᏃᎮᏓ ᎪᎯ ᎢᎦ ᎤᏣᏘ ᎤᏂᎵᏍᏙᏗ ᏗᎨᏒ ᎠᏎ ᎠᏎᏉ ᎤᏂᎵᏃᎮᎸ ᏅᏓᏳᎾᎵᏛᏗᏍᎬ ᎤᏂᏣᏘ ᎠᏁᎭ. Ꮎ ᎠᏓᏃᎮᏓ ᏂᎦᏗᏳ ᏧᎾᏓᏁᎶᏗ ᏗᎨᎳᏫᏍᏗ ᏫᎨᏒᎢ.”

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Kristo alisema, ‘Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana amin nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuona mambo hayo mnayoyaona, wasiyaone; na kusikia mambo hayo mnayosikia, wasiyasikie’ [Mathayo 13:16, 17]. Heri macho yale yaliyoona mambo yale yaliyoonekana katika miaka ya 1843 na 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Ujumbe umetolewa. Wala pasiwepo kuchelewa kuurudia ujumbe huu, kwa maana ishara za nyakati zinatimia; kazi ya kufunga lazima itendeke. Kazi kubwa itafanywa katika muda mfupi. Hivi karibuni ujumbe utatolewa kwa agizo la Mungu, ambao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” Manuscript Releases, juzuu ya 21, 437.

The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.

Nundu ya ngolo ya mvita ya yantete ya Lusifelo na zulu vwandaka lusololo ya nsangu. Yandi vwandaka Mvwati ya Nsemo, yina sadilaka kisika na yandi mpo na kukotisa luvunu na mayindu ya baanzelu ya busantu. Beto me zabisama ti baanzelu yina bamwinaka mayindu na yandi ya ntomboki, ata fioti ve bayibukaka ti yo vwandaka Lusifelo yina vuna bo mpo na kuyindula mambu yina, na nsuka, bo bandaka kuyindula sambu na Nzambi. Yandi vwandaka na mayele mingi ya kubumbama, mutindu yandi vwandaka mpe na Eva na bilanga, na mpila ti baanzelu yina ntete vwandaka ya busantu, kwisilaka ti mayindu yina Satana kunikaka na kati ya makanisi na bo, vwandaka mayindu na bo mosi ya ebandeli. Mbewu yina, na nsuka, butaka mbuma ya kubebisama ya seko.

The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.

Şerê dawî, yê ku di ezmanê yekem de pêk tê, li ser destpêkirinê ye; û ew ne li ser xapandina fêriştayên pîroz e, ne jî li ser xapandina Hevayê ji aliyê Şeytan ve ye, lê belê li ser xapandina hemû mirovahiyê ye bi rêya pêvajoyeke têkçûyî ya ragihandinê ku wekî li ezmanan tê nîşandan. Ev li ser Tora Cîhanî ya Berfireh e ku Şeytan wê bi kar tîne da ku ramanan di nav mirovan de bicivîne, bêyî ku wan mirovan zanibin ku wan derewek bawer kiriye, û bi vî awayî nîşan dane ku ew heqîqetê hez nakin. Ew şandeyê Încîlê Pawlos bû ku eşkere kir di “rojên dawî” de mirov dê derewek qebûl bikin, ji ber ku di wan de hezkirina “heqîqetê” tunebû. Lewma, wî xwe dîtbû ku di dîrokê de çawa ev karê ecêb ê Şeytan pêk tê.

The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.

බලදරුවන් වූ එක්සත් ජාතීන්ගේ ගෝලීයවාදීන් විසින්, එනම් අජගර බලය වූ ඔවුන් විසින්, මානව වර්ගයාගේ මුළාව සිදු කරනු ලැබේ. අනාවැකියේදී එක්සත් ජාතීන්ගේ ගෝලීයවාදීන් රජවරුන් හා වෙළෙන්දන්ගෙන් සමන්විත වෙති. රජවරුන් වන්නේ ආණ්ඩුය; තාක්ෂණික මහා සමාගම් සහ බහුජාතික බිලියනපතියන් වන්නේ වෙළෙන්දෝය.

The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.

د شنبې د قانون په را رسېدو سره جګړه پیلېږي، او په هماغه مهال متحده ایالات د لسو پاچاهانو تر ټولو مخکښ پاچا ګرځي. بیا متحده ایالات تازه د اژدها په شان خبرې کړې وي، او په دې توګه د ځمکني حیوان د شپږم سلطنت پای نښه کېږي. وروسته هغه وړاندې ځي څو ټوله نړۍ د هغو معجزو په وسیله وغولوي چې د حیوان په وړاندې یې ترسره کوي، هغه معجزې چې داسې انځور شوې دي لکه له آسمانه اور راکوزوي.

And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.

Û ew mûcîzeyên mezin dike, heta ku di ber çavên mirovan de agir ji ezmên li ser erdê tîne xwarê. Vahî 13:13.

When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.

Abafu bazutse, ayo magufa yumye yari yiciwe mu muhanda, iyo azamuriwe mu ijuru nk’ibendera, icyarimwe haba n’ikindi gitangaza mu ijuru.

And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.

Na paonekanile chabushiku chikwabo mwiulu; kabingeshe, chikoko chachinene chachinena, na mitwe mutanda na masope ikumi, nebiteta mutanda pa mitwe yakwe. Ubusokololo 12:3.

The great red dragon is Satan, but it is also pagan Rome.

Ejderha ya wek sor a mezin Şeytan e, lê di heman demê de Romaya pagan jî ye.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Buna göre ejderha, birincil olarak Şeytan’ı temsil ederken, ikincil anlamda putperest Roma’nın bir simgesidir.” The Great Controversy, 439.

The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.

Naga ni Shetani, na katika matumizi ya pili naga huyo anaiwakilisha Roma ya kipagani. Katika historia ya kuzaliwa kwa Kristo, naga wa Roma ya kipagani anawakilishwa; lakini matumizi kamili ya kinabii ya naga huyo ni katika “siku za mwisho.” Katika “siku za mwisho” naga huyo anawakilishwa na wafalme kumi wa Umoja wa Mataifa. Wao hawaonekani katika historia ya kuzaliwa kwa Kristo, bali katika historia ya kuzaliwa kwa wale mia moja arobaini na nne elfu, ambao kuzaliwa kwao kulifananishwa kwa kuzaliwa kwa Kristo.

“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

“Mahano na vatongezi na bagavana vya zitwalila veene chimanyikilo cha mpinga-Kilisitu, na viyemelwa nga ndagoni yize kulwa na vatakatifu—na vala vahifadhi amri za Mungu na walio na imani ya Yesu.” Testimonies to Ministers, 38.

The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”

Դրակոնի տասը եղջյուրները նրա դաշնակցության խորհրդանիշն են, իսկ նրա յոթ գլուխները, որոնց վրա պսակներ կան, նույնացնում են նրան որպես Սուրբ Գրքի մարգարեության ութ թագավորություններից յոթերորդ գլուխը, ինչպես ներկայացված է թե՛ Դանիելի երկրորդ գլխում Նաբուգոդոնոսորի պատկերի մեջ, և թե՛ Հայտնության տասնյոթերորդ գլխի ութ գլուխներում։ Միավորված ազգերի կազմակերպությունը «մեկ այլ նշան է երկնքում» հենց այն ժամանակ, երբ դրոշը, որ ծնվել է մահացած չոր ոսկորների հովտով անցնող փողոցում, բարձրացվում է դեպի երկինք։ Դրակոնն ու կինը երևում են որպես նշաններ երկնքում կիրակնօրյա օրենքի ժամանակ, որը նաև հենց այն կետն է, երբ կաթոլիկության ծովի գազանին ևս «զարմանքով են հետևում»։

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

Apo namon isá ti maysa kadagiti ulona a kasla nasugat a maipaay iti ipapatay; ket napagpintas ti makapatay a sugatna: ket ti isuamin a lubong nagsiddaaw a simmurot iti animal. Apocalipsis 13:3.

The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.

Ab’omu nsi bali mu kwewuunya ennyuma y’ensolo ey’omu nnyanja eya paapa, “oluvannyuma lw’” ekiwundu kyayo ekitta okuwonyezebwa, era kiwonyezebwa mu tteeka lya Ssande mu United States. Akabonero, ogusota, n’ensolo byonna bitandikibwa okwewuunyisibwa, nga bitandikira ku tteeka lya Ssande mu United States. Nnabbi ow’obulimba ayolesa ebyamagero bya Sitaani ebisinga obukulu mu kiseera ekyo kyennyini, kubanga amangu ddala oluvannyuma lw’etteeka lya Ssande, nga nnabbi ow’obulimba yaakamala okutandika okwogera ng’“ogusota,” awo n’avaayo okulimba ensi yonna, era atuukiriza obulimba bwe ng’abujjiza okuva mu ggulu.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.

Na nikamwona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili mfano wa mwana-kondoo, naye akanena kama joka. Naye hutumia uwezo wote wa mnyama wa kwanza mbele yake, naye huifanya dunia na hao wakaao ndani yake wamsujudie mnyama wa kwanza, ambaye jeraha lake la mauti lilipona. Naye afanya ishara kubwa, hata afanya moto ushuke kutoka mbinguni uje juu ya nchi mbele ya wanadamu. Ufunuo 13:11–13.

The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.

Ebyokulwana ebyatandika mu ggulu ery’okusatu, bikoma mu ggulu ery’olubereberye. Obwegasse obw’emirundi esatu obw’ogusota, ensolo, ne nnabbi ow’obulimba bwanjululwa Bayibuli ne Mwoyo gwa Bunnabbi ng’olukago olw’obubi. Ku tteeka lya Ssande, obwegasse obwo obw’emirundi esatu butandika okukulembera ensi yonna mu lutalo okulwanyisa omukazi, nga bugenda eri Alimageddoni. Ku tteeka lya Ssande, batwala ebifo byabwe mu kisaawe ky’olutalo eky’eggulu ery’olubereberye, ne bwe batyo ne bawangulwa! Nga Rooma eyimuka mu buyinza emirundi esatu mu byafaayo by’ensi, bulijjo esooka okuwangula omulabe waayo, olwo mukago gwayo, olwo gwe yafuula omusango, era n’oluvannyuma n’egwa.

And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.

Ndzi vona mimoya yinharhu leyinga tengangiki, yi fana ni makavula, yi huma enon’wini wa drakoni, ni le non’wini wa xivandzana, ni le non’wini wa muprofeta wa mavunwa. Hikuva i mimoya ya madimona, leyi endlaka masingita, leyi yaka eka tihosi ta misava ni ta misava hinkwayo, ku va hlengeleta enyimpini ya siku rero lerikulu ra Xikwembu xa Matimba Hinkwawo. Vonani, ndzi ta kukota khamba. Ku katekile loyi a rindzaka, a tlhela a hlayisa tinguvu takwe, leswaku a nga fambe a nga ambalanga nchumu, kutani va vona tingana takwe. Kutani a va hlengeleta ndhawu yin’we leyi vuriwaka hi ririmi ra Vaheveru Armagedoni. Nhlavutelo 16:13–16.

The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.

“세상 마지막 날들”에 있는 “하늘에서의 전쟁”은 비유적인 것이 아니며, 그것은 하늘들에서 수행되는 전달의 전쟁이다. 용의 입과 짐승의 입과 거짓 선지자의 입에서 “기적들”을 행하는 “마귀들의 영들”이 나온다. “영”이라는 말은 숨을 뜻하며, 그 숨은 메시지의 상징이다. 에스겔 서른일곱 장의 숨은 죽은 뼈들을 살아나게 하며, 그것은 성경에서 동풍으로 표상되는 이슬람의 메시지를 전달함으로써 그렇게 한다. “영”, “바람”, 그리고 “숨”은 히브리어와 그리스어 둘 다에서 이 세 영어 단어로 번역된 동일한 단어이다.

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Lont oo galleewe walla fuuqiisuu hawwisaan hunda keessatti Waaqayyo jireenya haaraa afuufuu ni danda’a; hidhiiwwan isaanii immoo ibidda jiraataa iddoo aarsaa irraa fuudhee tuquu ni danda’a; isaanis galata Isaa dubbachuudhaan afaan miidhagaa akka qabaatan gochuu ni danda’a. Kumaatamni sagalee dubbii Dubbii Waaqayyoo keessaa dinqii ta’an labsuuf humnaan ni guutamu. Arrabni hudhataa hiikama; warri qaanfatanis dhugaaaf ija jabinaan dhugaa ba’uuf jabaatanii ni godhamu. Gooftaan saba Isaa akka xuraa’ummaa hundumaa irraa mana qulqullummaa lubbuu isaanii qulqulleessan, akkasumas isaaf hirmaattota roobaa boodaa ta’uu akka danda’aniif, yeroo inni dhangalaafamutti, Isaa wajjin walitti dhufeenya akkasitti dhi’oo ta’e akka eegan haa gargaaru.” Review and Herald, July 20, 1886.

The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.

“ئەو ڕۆحانەی” لە دەمەوەی ئاژدها، لە دەمەوەی ئاژەڵەکە و لە دەمەوەی پێغەمبەری درۆزن دەردەچن، پەیامە شەیتانییەکان نیشان دەدەن. لە یەکەم جەنگی ئاسمانی سێیەمدا—پەیوەندییە گەندەڵەکان بوو، وەک لابەری ڕووناکییە گەندەڵەکە نیشان درابوو. لە دوا جەنگی ئاسمانی یەکەمدا—دیسان، پەیوەندییە گەندەڵەکانە. ئەو پەیوەندییە گەندەڵانەی شەیتان لە شەڕی ئاسمانی سێیەمدا بەکاریهێنا، کە دیسان لە شەڕی ئاسمانی یەکەمدا بەکاردەهێندرێن، مەزمەریزم بوو، کە لە سەردەمی نوێدا پێی دەوترێت هیپنۆتیزم.

“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.

“Abasajja n’abakazi tebalina kuyiga sayansi ey’okuwamba ebirowoozo by’abo be bakolagana nabo. Eno ye sayansi Setaani gy’ayigiriza. Tulina okuziyiza buli kintu eky’engeri eyo. Tetulina kukwatagana na mesmerism ne hypnotism—sayansi y’oyo eyafiirwa ekifo kye eky’olubereberye n’agobebwa okuva mu mpya ez’omu ggulu.” Manuscript 86, 1905.

Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.

クにおいて今日、催眠術はテクノロジーの巨人たちによって、全世界的な網を通して遂行されている。それは現代広告の科学と称されるものを用いているが、実際には、古いサタン的催眠術の科学が到達した究極の洗練にほかならない。グローバリスト、テクノロジーの巨人たち、そして億万長者たちは、すでに世界中に張り巡らされている欺瞞の「網」の中に、その獲物を捕らえることを意図している。言わば、全世界に対するサタンの心理作戦である。世界をアルマゲドンへと導くのはサタン的なメッセージであり、しかもそのサタン的なメッセージは、三人の天使たちが天においてキリストのメッセージを宣べ伝えているまさにその同時に、天において宣布されているのである。

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.

Na nikaona malaika mwingine akiruka katikati ya mbingu, akiwa na injili ya milele awahubirie hao wakaao juu ya nchi, na kila taifa, na kabila, na lugha, na jamaa, akisema kwa sauti kuu, Mcheni Mungu, na kumtukuza; kwa maana saa ya hukumu yake imekuja; naye msujudieni yeye aliyezifanya mbingu, na nchi, na bahari, na chemchemi za maji. Akafuatia malaika mwingine, akisema, Umeanguka, umeanguka Babeli, mji ule mkuu, kwa sababu ameyanywesha mataifa yote divai ya ghadhabu ya uasherati wake. Na malaika wa tatu akawafuata, akisema kwa sauti kuu, Mtu awaye yote akimsujudia huyo mnyama na sanamu yake, na kuipokea chapa yake katika kipaji cha uso wake, au katika mkono wake, yeye naye atakunywa divai ya ghadhabu ya Mungu, iliyomiminwa pasipo kuchanganywa katika kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele za Mwana-Kondoo; na moshi wa maumivu yao hupanda juu milele na milele; wala hawana raha mchana wala usiku, hao wamsujudiao huyo mnyama na sanamu yake, na kila aipokeaye chapa ya jina lake. Ufunuo 14:6–11.

The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.

Yekiro “myoyo” iyo iva kuri buri rugingo rw’iyo mpuzabumwe y’ibice bitatu, isohoka mu kanwa kabo. Ukuvuga kw’ishyanga ni igikorwa cya guverinoma yaryo.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

“Ukukhuuma kwa ihanga ni chiito cha abahámulilwi baalyo b’íshéendelezo n’ab’íbulamuli.” The Great Controversy, 443.

Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”

Yeremia aliahidiwa kwamba, ikiwa angeitenga ngano na makapi, wala asirudi kwa makapi (ijapokuwa makapi yangeweza kumrudia yeye), basi Mungu angemfanya kuwa “kinywa” chake.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.

Mimi sikuketi katika kusanyiko la wenye dhihaka, wala sikufurahi; niliketi peke yangu kwa sababu ya mkono wako; kwa maana umenijaza hasira kali. Mbona maumivu yangu ni ya daima, na jeraha langu haliponyeki, linalokataa kuponywa? Je, wewe utakuwa kwangu kabisa kama mdanganyifu, na kama maji yapungukayo? Kwa hiyo BWANA asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ukitoa kilicho cha thamani kutoka katika kilicho kibaya, utakuwa kama kinywa changu; wao na warejee kwako; lakini wewe usirejee kwao. Yeremia 15:17–19.

Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.

Yeremia anaawakilisha Wamilleri katika kukatishwa tamaa kwao kwa kwanza, ambao walidhani kwamba Mungu alikuwa amesema uongo. Mungu hakuwa amesema uongo; Yeye aliufunika tu kwa mkono wake ukosefu wa usahihi uliokuwamo katika chati ya 1843. Yeremia aliahidiwa, kama vile wale waliokatishwa tamaa tarehe 18 Julai, 2020, wanavyoahidiwa; kwamba ikiwa wangejitenga na watu wapumbavu na mafundisho ya kishetani yaliyokuwapo kabla ya kukatishwa tamaa huko, basi Bwana angemfanya Yeremia, na wale anaowawakilisha, kuwa “kinywa” Chake. Chati ya 1843 ilikuwa imeandaliwa katika utimizo wa amri ya kufanya hivyo katika Habakuki sura ya pili.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

“Ka vevinei ena nodra ivakadinadina duavata na dauvakatavulica kei na niusipepa ni iKarua ni Lako Mai, ni ra a tucake tiko ena ‘vakabauta taumada,’ ni tabaki ni siati e dua na vakayacori ni Apakuki 2:2, 3. Kevaka e dua na ulutaga ni parofisai na siati (ka o ira era cakitaka e ra sa biuta na vakabauta taumada), sa qai muria kina ni 457 BC na yabaki me tekivu kina na wiliki ni 2300 na siga. E a dodonu me 1843 na imatai ni gauna e tabaki kina, me rawa ni ‘bera’ na ‘raivotu,’ se me tiko kina e dua na gauna ni berabera, ka ena gauna oya me moce ka davo kina na ilawalawa ni goneyalewa ena ulutaga levu ni gauna, ni bera ni ra vakayadrati ena Qoqolou ni Lomalagi ni Bogilevu.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.

Omwene, kupitila muli Habakuki, alalajile abaMillerite okutunga ichati ya 1843, kabili yalimo ubupuba bumo ubwene Omwene asumbileko ukuboko Kwakwe. Eci eco Yeremiya alandila ati ukutekanya kwakwe kwafumine ku kuboko kwa Lesa. Lelo panuma ya ukutekanya uko, ilyo Omwene atungulwile abaMillerite ukubwela ku cipandwa ca cibili ca mu buku lya Habakuki, bamwene ubulayo, ukuti nangu cibe ati icimonwa cikakokela, balingile ukulolela; pantu tacikabepe, kabili ku mpela cikala “landa”.

The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.

Өкәанӷа дахь «ажәа» адунеи иӡакал згәы иҭамыз атԥҳәабжь аҟнытә иҟаз аҵакы аанарԥшуан, насгьы Иримиа изы иҟаз ажәаԥҟа абри акәын: аиҵхра иақәыз алабжьашьаратә цәанырра ҭаиргарц, аиҵхра аҟынӡа имаз иаҳәаратә цәаны ашьақәыргыларахь дхынҳәырц, насгьы ашәыри ахәаԥси рыбжьара аиҟәыгара ҟаиҵарцы, усҟан иара Анцәа «иҿы» иакәхоит, насгьы Абжьараҵхы Аҵыҵәа Абжьы иазкны иҟоу атԥҳәабжь ааигон.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

Aen mawon iku oin hen a dinga mekdikdik; ba iha rohan ikus nia sei koalia, hafoin la sei bosok: maski nia tardia, hein ba nia; tanba nia sei mai loos duni, nia la sei tardia. Habakuk 2:3.

Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.

ئەوانەی کە لەلایەن یەرەمیاه‌وە نوێنەرایەتی دەکرێن، لە هەردوو بزوتنەوەی فریشتەی یەکەم و سێیەمدا، ئەوانەی کە فەرمانی گەڕانەوە تەواو دەکەن، لە جەنگەکەدا دژ بە هاوپەیمانی خراپ، لە گۆڕەپانی جەنگی ئاسمانی یەکەمدا، «دەم»ی یەزدان دەبن. ئەوان پەیامی هاوارِ نیوەشەو پیشان دەدەن. ئەوانەی کە لەلایەن یەرەمیاه‌وە نوێنەرایەتی دەکرێن، ئێستا «دەنگ»ێک لە چۆڵەوانیدا دەبیستن. سێ ڕۆژ و نیوەی هێمایی، هێمایەکی چۆڵەوانیی پێغەمبەرانەیە.

The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

Eri lya oyo akwata mu irungu nti: “Mulongose inzila ya Mukama, mutole mu butale ekalo engoloke ku lwa Nzambe yetu. Buri gikuku kigomba kuzamurwa, kandi buri musozi n’agasozi bigomba kucishwa bugufi; ebigongamye bigomba kugolorwa, n’ahantu habi hagombe guhindurwa aharinganiye. Kandi ekitinisa kya Mukama kiryahishurwa, kandi abantu bose balikibona hamwe; kuko akanwa ka Mukama ariko kabivuze.” Yesaya 40:3–5.

We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.

Tuzoshia ku na kuendelea na ufikiri wetu juu ya pambano la mwisho la vita vya muda wa rehema, vilivyoanza katika mbingu ya tatu na kuishia katika mbingu ya kwanza, katika makala inayofuata.

Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.

Epo Wamidiani wote na Waamaleki na wana wa mashariki wakakusanyika pamoja, wakavuka, wakapiga kambi katika bonde la Yezreeli. Lakini Roho wa Bwana akamjia Gideoni, naye akapiga tarumbeta; nao Waabiezeri wakakusanyika nyuma yake. Akatuma wajumbe katika Manase yote; nao pia wakakusanyika nyuma yake; tena akatuma wajumbe kwa Asheri, na kwa Zabuloni, na kwa Naftali; nao wakakwea kwenda kuwalaki. Waamuzi 6:33–35.