The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
Mvita wa majaribio wa malaika, ulioanza na Lusifa katika mbingu ya tatu inayowakilishwa katika Ufunuo sura ya kumi na mbili, ni mfano wa mvita wa majaribio wa wanadamu na malaika, unaoishia katika mbingu ya kwanza. Shetani na malaika zake walipotupwa nje ya mbingu ya tatu, Shetani alifungua uwanja mpya wa vita katika bustani ya Edeni. Kama ilivyokuwa katika vita vya mbingu ya tatu pamoja na Lusifa, Mungu pia aliweka kipindi cha majaribio kwa wanadamu. Vita katika mbingu ya kwanza vinavyoanza kwa dhati katika sheria ya Jumapili iliyo karibu kuja vinawakilisha mwisho wa wakati wa majaribio kwa wanadamu.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
Mu Bupuunuzi, ibice vya cumi na kabiri na cumi na gatatu, haserukira ikiyoka, ya nyamaswa, na wa muhanuzi w’ibinyoma. Ubusanzwe, izo mbaraga eshatu zisobanurwa ko zishushanya cyane cyane amateka ya kera y’izo mbaraga uko ari eshatu; ariko Yohana yabwiwe kwandika “ibizabaho,” kandi igitabo cyose cya Bupuunuzi kivuga iby’“iminsi ya nyuma,” bityo turakoresha ihame rya Bibiliya ry’uko iherezo rishushanywa n’intangiriro, kandi tugashyira mu bikorwa ibimenyetso byo mu Bupuunuzi nk’ukuri kw’iki gihe, atari ukw’ibihe byahise.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
셋째 하늘에서 그가 시작한 전쟁과, 에덴동산에서 그가 사람들에게 가져온 첫 번째 싸움, 이 두 경우 모두에서 사탄은 자기의 전쟁을 수행하기 위하여 타락한 전달 내용을 전하는 수단으로 “최면술”을 사용한 것으로 규정되어 왔다.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
“Shétani akamjaribu Adamu wa kwanza katika Edeni, naye Adamu akafanya mashauriano na adui, na hivyo akampa nafasi ya kumshinda. Shétani akaitumia nguvu yake ya hipnotizimu juu ya Adamu na Hawa, na nguvu hiyo akajitahidi kuitumia pia juu ya Kristo. Lakini baada ya neno la Maandiko kunukuliwa, Shétani akatambua kwamba hakuwa na nafasi ya kushinda.
“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.” Mind, Character and Personality, 713.
“Abasajja n’abakazi tebalina kuyiga ssaayansi ey’okuwamba ebirowoozo by’abo be batambulira nabo. Eno ye ssaayansi Setaani gy’ayigiriza. Tulina okuziyiza buli kintu eky’engeri eyo. Tetulina kwesalirawo kuyingirira mu mesmerism ne mu hypnotism—ssaayansi w’oyo eyafiirwa obuyinza bwe obwasooka n’agobwa mu mpya ez’omu ggulu.” Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
“Satana afa vwisya” vasawankwana n’avafwisi vavafyuva va pa nsi yonsi, ndipo vikolelesyewa kuhyilila mu “njila ikulu ya mauthenga” mu “mazuba akulekelesya.” Satana ni wishedi wa uvizi, ndipo avakulupilila va vya mauthenga, si kuti vekulumbika uvizi weka, nambo soni vekufisya uwumi, vekuvatilila vala vevakuvawona kuti ni va vuhakasi, ndipo vekutumiya njila ja kuvutika mauno ya pa mtima yakumanyikwa kwa upili ukulu chomene kuluta chilichose chayele chikachitidwepo mu ndondomeko yonsi ya mbiri ya nsi. Nkhondo yaila mu mwanya wa chitatu yikusindika chikhalidwe ichi cha nkhondo ya Satana, kuti akulupilika avamoyo pa nthawi yakuyamba kwa nkhondo ya mwanya wa kwanza aviganizidwe kale mwa kumanyiratu. Patumanyisye kuti malo gaulamulilo ga nethi ya pa nsi yonsi, ni “njila ikulu ya mauthenga,” vikulongozgeka ni kulamulidwa mu United States, tukuwona icho chikulosya kuti United States ikwitana moto kuti uwe pansi kufuma kumwanya ndi kunyenga nsi yonsi. “Moto” mu buku la Chivumbulutso ukuimira uthenga.
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
Isura y’ Ibyahishuwe igice cya cumi na gatatu, n’umurongo wa cumi na gatatu, ikurwa ku ntambara yo ku Musozi wa Karumeli, aho abahanuzi ba Baali n’abahanuzi b’Ashera batabashije guhamagara umuriro ngo umanuke uvuye mu ijuru kugira ngo hemezwe ko Baali na Ashtaroti bari imana z’ukuri. Baali, nk’ikigirwamana gisa n’icy’umugabo, na Ashtaroti nk’ikigirwamana gisa n’icy’umugore, bagereranya ishusho ya ya nyamaswa, ari yo ihuriro ritagatifu ry’itorero na leta. Bari abahanuzi ba Yezebeli, wari mu mubano utagatifu na Ahabu. Abo bahamya babiri b’ubuhanuzi b’ishusho ya ya nyamaswa mu nkuru yo ku Musozi wa Karumeli, bagaragaza uruhare rwa Leta Zunze Ubumwe z’Amerika mu kubanza kurema ishusho ya gahunda ya gipapa muri Leta Zunze Ubumwe z’Amerika, hanyuma nyuma yaho no mu isi. “Umuriro” i Karumeli wagombaga kuba igihamya cy’uwo Imana y’ukuri ari we by’ukuri. Wagereranyaga ihishurirwa riturutse mu ijuru rigaragaza Imana y’ukuri, kandi icyo kibazo ni cyo kimwe kiriho igihe Leta Zunze Ubumwe z’Amerika zihamagara umuriro ngo umanuke uvuye mu ijuru.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
Mu kitabo ca Yesaya, Imana imenyekanisha iherezo kuva mu ntango, ibwira neza na neza ikibanza nyene c’Umusozi Karumeli wa kera, kandi ikanabwira n’ikirangamantara c’ubuhanuzi kigereranywa igihe Leta Zunze Ubumwe za Amerika zihamagara umuriro umanuka uva mw’ijuru.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
“ដាក់បណ្តឹងរបស់អ្នកមក” ព្រះយេហូវ៉ាមានព្រះបន្ទូលថា; “ចូរនាំហេតុផលដ៏មាំមួនរបស់អ្នកមក” ព្រះមហាក្សត្រនៃយ៉ាកុបមានព្រះបន្ទូលថា។ ចូរឲ្យពួកគេនាំវាចេញមក ហើយបង្ហាញយើងនូវអ្វីដែលនឹងកើតឡើង: ចូរឲ្យពួកគេបង្ហាញអំពីការណ៍មុនៗ ថាវាជាអ្វី ដើម្បីឲ្យយើងបានពិចារណាវា ហើយដឹងអំពីចុងបញ្ចប់របស់វា; ឬក៏ប្រកាសប្រាប់យើងអំពីការណ៍ដែលនឹងមក។ ចូរបង្ហាញអំពីការណ៍ដែលនឹងកើតឡើងនៅពេលក្រោយ ដើម្បីឲ្យយើងដឹងថា អ្នករាល់គ្នាជាព្រះទាំងឡាយ: មែនហើយ ចូរធ្វើល្អ ឬធ្វើអាក្រក់ចុះ ដើម្បីឲ្យយើងបានភ្ញាក់ផ្អើល ហើយឃើញវារួមគ្នា។ មើលចុះ អ្នករាល់គ្នាគ្មានអ្វីសោះ ហើយកិច្ចការរបស់អ្នករាល់គ្នាក៏ឥតអ្វីដែរ: អ្នកណាដែលជ្រើសរើសអ្នករាល់គ្នា នោះជាសេចក្តីគួរស្អប់ខ្ពើម។ ខ្ញុំបានលើកម្នាក់មួយឡើងពីទិសខាងជើង ហើយគាត់នឹងមក: ពីទីរះនៃព្រះអាទិត្យ គាត់នឹងអំពាវនាវដល់ព្រះនាមរបស់ខ្ញុំ: ហើយគាត់នឹងមកលើពួកមេដឹកនាំ ដូចជាមកលើដីល្បាយ ហើយដូចជាជាងស្មូនជាន់ឥដ្ឋសើម។ តើនរណាបានប្រកាសតាំងពីដើមដំបូង ដើម្បីឲ្យយើងបានដឹង? ហើយតាំងពីមុនមក ដើម្បីឲ្យយើងអាចនិយាយថា “គាត់សុចរិត”? មែនហើយ គ្មាននរណាម្នាក់បង្ហាញទេ មែនហើយ គ្មាននរណាម្នាក់ប្រកាសទេ មែនហើយ គ្មាននរណាម្នាក់ឮពាក្យរបស់អ្នករាល់គ្នាទេ។ មុនគេបង្អស់ នឹងមានអ្នកណាម្នាក់និយាយទៅកាន់ស៊ីយ៉ូនថា “មើលចុះ មើលចុះ ពួកគេនៅទីនេះ”; ហើយខ្ញុំនឹងប្រទានដល់ក្រុងយេរូសាឡឹមនូវម្នាក់ដែលនាំដំណឹងល្អមក។ អេសាយ 41:21–27។
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
جەنگی ئاسمانی یەکەم کە لەگەڵ یاسای نزیکی یەکشەممە دەست پێدەکات، ویلایەتە یەکگرتووەکانی ئەمەریکا، هەروەها شەیتان خۆیشی، ڕێگەیان پێ دەدرێت تا «هۆکاری» خۆیان «بەرهەم بهێنن»، و ئاگری لە ئاسمانەوە دادەهێنن بۆ ئەوەی هەوڵ بدەن بسەلمێنن کە خودای ئیزێبێل خودای ڕاستەقینەیە. جیهان ناچار دەکرێت پەسەندنامەی ڕۆژی پەرستشی ئەو خداوەرییە وەربگرێت. ئەو ئاگرەی کە لە ئاسمانەوە، لە ڕێگەی «ڕێگای خێرای زانیاری» بۆ هەموو مرۆڤایەتی دادەهێنرێت، کارێکی «پوچە»، و ئەوەی ئەو پەیامە هەڵبژێرێت کە لەو ناوەندەوە دەگەیەنرێت، «قێزەون»ە.
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
Mu nkhondo iyo, a zikwi zana limodzi mphambu makumi anayi ndi zinayi, ndipo pambuyo pake khamu lalikulu, adzakhala mboni za Mulungu pa mkangano wa kuti ndani ali Mulungu woona. Mauthenga operekedwa kuchokera ku mbali zonse ziwiri za nkhondoyo akuimiridwa monga “moto.” Mitundu yonse idzasonkhanitsidwa kuti adziwe amene ali Mulungu woona, ndipo padzakhala magulu awiri a mboni kuti akhazikitse “choonadi.”
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Leka amahanga gonse gahurizwe hamwe, kandi abantu bateranizwe: ni nde muri bo ashobora gutangaza ibi, no kutwereka ibyabanje kubaho? nibazane abahamya babo, kugira ngo batsindishirizwe: cyangwa nibumve, bavuge bati: Ni ukuri. Muri abahamya banjye, ni ko Uwiteka avuga, kandi muri umugaragu wanjye natoranije: kugira ngo mumenye munyizere, kandi musobanukirwe yuko ari jye; mbere yanjye nta Mana yigeze kuremwa, kandi nta n’indi izabaho nyuma yanjye. Jyewe, ni jye Uwiteka; kandi uretse jye nta Mukiza wundi. Narabivuze, ndakiza, kandi ndabigaragaza, igihe nta mana y’umunyamahanga yari muri mwe: ni cyo gituma muri abahamya banjye, ni ko Uwiteka avuga, yuko ndi Imana. Yesaya 43:9–12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
مظہرِ نهاییِ کوہِ کرمل کے پاس شیطان کے گواہ بھی ہیں اور خدا کے گواہ بھی۔ یہ مظاہرہ اس بات کو ثابت کرنے کے لیے ہے کہ سچا خدا کون ہے، لیکن خدا کے وفادار گواہوں کو کس بات کی گواہی دینی چاہیے؟
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
Eh nĩguo BWANA, Mũthamaki wa Isiraeli, na Mũhonokia wake, BWANA wa ita ciothe, ekuuga atĩrĩ: Niĩ niĩ wa mbere, na niĩ niĩ wa mũthia; na hamwe na niĩ gũtirĩ Ngai ũngĩ. Nao nũũ, ta niĩ, ũkaheana wĩtĩ, na ũgaathandaza, na ũgĩthondeke mbere yakwa, o rĩrĩa ndaarĩire andũ a tene? Na maũndũ marĩa magooka, na marĩa magacooka kũrĩ o, marĩke mamamenyithie. Nĩmũtigĩke gwĩtigĩra, kana gũikaraga na guoya: ti niĩ ndamwĩrire kuuma ihinda rĩu, na ndamũmenyithia? Inyuĩ nĩmwe arĩa aira akwa. Gũtirĩ Ngai ũngĩ hamwe na niĩ? Ee, gũtirĩ Ngai ũngĩ; niĩ ndĩrĩ ũrĩa njũĩ. Arĩa othe marĩa mahinga mũhianano mũthũũri nĩ kĩhũthĩ; na indo ciao cia kũkenia ndĩngĩaiganana maũndũ ma ũtethio; nao nĩo aira a igũrũ riao boene; matirĩ kuona, o na matirĩ kumenya; nĩguo makoniha. Isaia 44:6–9.
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Mu’minên di pevçûna dawî ya Çiyayê Karmel de divê li rastiyê şahidiyê bidin ku Xwedê Ew Yekem û Ew Dawî ye. Ew Xwedayê ye ku “gelê kevnar destnîşan kir,” da ku “tiştên ku tên” nas bike. Şahidên Xwedê divê Eşkerebûna Îsa Mesîh, ya ku berî şerê dawî yê Çiyayê Karmel tê vekirin, pêşkêş bikin.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Ujumbe wa Shetani wa Mlima Karmeli unaonyeshwa kama moto ushukao kutoka mbinguni.
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 wî kerametên mezin dike, heta ku agir ji ezmanan li ser erdê li ber çavên mirovan daxîne, Vahî 13:13.
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Mstari huo unaeleza miujiza ambayo Marekani hutenda kupitia sayansi ya kisasa ya hipnosisi inayowasilishwa kwa wanadamu kupitia “barabara kuu ya habari.” Lakini mstari huo pia unanena kuhusu kutokea kwa Shetani mwenyewe anapojifanya kuwa Kristo.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malayika uyo yunga hamwe mu gutangaza ubutumwa bwa marayika wa gatatu, azomurikisha isi yose ubwiza bwiwe. Aha haravugwa igikorwa cagutse kw’isi yose kandi gifise ububasha budasanzwe. Urugendo rw’ukuza rwo mu 1840–44 rwari ikimenyetso c’igitangaza c’ububasha bw’Imana; ubutumwa bwa marayika wa mbere bwashikanywe kuri buri kigo c’ubumisiyonari kw’isi, kandi mu bihugu bimwebimwe habaye ukwifuza kw’idini kudasanzwe kuruta ukwo kwabonetse mu gihugu ico ari co cose uhereye ku Bugorozi bwo mu kinjana ca cumi na gatandatu; ariko ivyo bizorushwa n’ico gikorwa gikomeye co mu buraburi bwa nyuma bwa marayika wa gatatu.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Mukanda wa mushilo ukafwana ne wa Dituku dya Pentekoste. Muvwiji wa ‘mvula wa kumpala’ wakenji kupwa, mu kupongoloka kwa Mupashi wa Mujilo pa kutendeka kwa Evanjile, bwangu bwa kujikija kutuuta kwa mbuto wa mushinga mukatampe; ne muvwiji wa ‘mvula wa nyuma’ ukapewa ku mpela yakwe bwangu bwa kupwishija kukola kwa byakubuna. ‘Po ne twikala ne dimanya, bu twatwalakana ne dimanya dya Yehova: kupatuka kwakwe kwalongolola bu luseke lwa mu dinda; ne yeye ukesa kutudi bu mvula, bu mvula wa nyuma ne wa kumpala pa buloba.’ Hosea 6:3. ‘Nudi ne disanka, anwe bana ba Siona, ne nusekelele muli Yehova Leza wenu: bwalu yeye waminupela mvula wa kumpala mu kipimo; ne ukaminwisha mvula, mvula wa kumpala, ne mvula wa nyuma.’ Yoele 2:23. ‘Mu matuku a ndekelu, mudiamba Leza, nkapongolole Mupashi wanyi pa mubidi yonsu.’ ‘Ne bikenzeka ne, muntu yonsu ukalomba dina dya Mukalenge, ukapusuka.’ Bikalu bya Batumwa 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.
“Ekarai yaba wa Nauin Madra sa asingar in sa akapupungan iti bassit a pannakailadawan ti pannakabalin ti Dios ngem iti nangmarka iti pannakailukatan na. Dagiti padto a natungpal idi pannakaiwaras ti immuna a tudo idi pannakailukat ti evangelio ket matungpal manen iti maudi a tudo iti pannakapudno na. Daytoy dagiti ‘panawen ti pannakapabaro’ nga inur-uray ni apostol Pedro idi kinunana: ‘Agbabawi kayo ngarud, ket agbaliw kayo, tapno mapunas dagiti basbasol yo, inton umay dagiti panawen ti pannakapabaro manipud iti sanguanan ti Apo; ket ibaonna ni Jesus.’ Aramid 3:19, 20.”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Batumishi ba Mungu, nyuso zao zikiwa zimeng’aa na kuangaza kwa wakfu mtakatifu, watafanya haraka kutoka mahali hadi mahali ili kutangaza ujumbe utokao mbinguni. Kwa maelfu ya sauti, duniani kote, onyo litatolewa. Miujiza itafanyika, wagonjwa wataponywa, na ishara na maajabu yatawafuata waaminio. Shetani naye hufanya kazi, kwa maajabu ya uongo, hata akishusha moto kutoka mbinguni machoni pa wanadamu. Ufunuo 13:13. Hivyo wakaaji wa dunia wataletwa kuchukua msimamo wao.” Pambano Kuu, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
Xana loko hi fika enkarhini lowu Sathana a vitanaka ndzilo leswaku wu xika wu huma etilweni, “vaaki va misava va ta tisiwa leswaku va teka xiboho xa vona.” Enkarhini wolowo, vumbhoni bya Xikwembu “byi ta hatlisa ku suka ndhawu yin’wana ku ya yin’wana ku twarisa rungula leri humaka etilweni. Hi magidi ya marito, emisaveni hinkwayo, xilemukiso xi ta nyikiwa.” Ntirho lowu Timbhoni ta Xikwembu ti wu endlaka “wu ta fana ni lowu wa Siku ra Pentekosta,” loko “ntsumi leyi hlanganaka eku twariseni ka rungula ra ntsumi ya vunharhu yi fanele ku voningisa misava hinkwayo hi ku vangama ka yona.” Hi Pentekosta, ndzilo a wu ri xikombiso xa ku chuluriwa ka Moya lowo Kwetsima, naswona ndzilo na wona i xikombiso xa ku chuluriwa ka moya lowu nga kwetsimangiki wa Sathana.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
Йоҳанно Ваҳий китоби еттинчи бобидаги бир юз қирқ тўрт мингни ва буюк оломонни тасвирлаб бўлганидан сўнг, еттинчи ва охирги муҳрнинг очилишини кўрсатади. Охирги, яъни еттинчи муҳр, Исо Масиҳнинг Ваҳийсининг очилишини англатади ва у, синов муддати якунланишидан сал олдин очилиши лозим бўлган, Ваҳий китобидаги ягона башоратдир. Еттинчи муҳр, етти момақалдироқ ва Исо Масиҳнинг Ваҳийси — буларнинг ҳаммаси бир хил ҳақиқатнинг рамзларидир; ўша ҳақиқат синов муддати тугашидан озгина олдин очиб берилади. Исо Масиҳнинг Ваҳийси Алфа ва Омега сифатида Масиҳнинг хулқи ва яратувчилик қудратини таъкидлайди. Етти момақалдироқ бир юз қирқ тўрт минг муҳрланадиган тарихни кўрсатади, еттинчи муҳр эса икки гувоҳ тирилтириладиган ва Худонинг “ҳақиқат”ининг яратувчилик қудратини қабул қиладиган тарих давомида Муқаддас Руҳнинг тўкилишини кўрсатади; бу қудрат Отадан Ўғилга, Ўғилдан Жаброилга, Жаброилдан пайғамбарга, пайғамбар орқали эса унда мужассам бўлган қудратни ўқишни, эшитишни ва сақлашни танлаганларга етказилади.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Na alipoufungua muhuri ya saba, kukawa kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wasimamapo mbele za Mungu; nao wakapewa baragumu saba. Malaika mwingine akaja, akasimama madhabahuni, akiwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili aufukize pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na ule moshi wa uvumba, pamoja na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa yule malaika. Yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akakitupa katika nchi; pakawa na sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1–5.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
Mu mavhesi, “vhayelo va sumbe” vho “ima phanḓa ha Mudzimu” vhe na “phalaphala dza sumbe.” Nga nḓila yo ḓoweleaho, avho vhayelo vha phalaphala dza sumbe vho pfesesiwa nga nḓila yone sa vhaimeleli vha khaṱhulo dza Mudzimu dzo livhiswa kha Roma nga mulandu wa u kombetshedza vhurabeli ha Swondaha. Roma ya vhuhedeni, fhasi ha Constantine, yo vhea mulayo wa u thoma wa Swondaha nga ṅwaha wa 321, nahone nga ṅwaha wa 330, muvhuso wawe wo kovhekanywa wa vha vhubvaḓuvha na vhukovhela. U bva henefho phalaphala dza u thoma nṋa dza thoma u lila, nahone dzo imela maanḓa a mafhungo a kale e a vuyedzwa u lwa na muvhuso wawe, nahone e, nga ṅwaha wa 476, a sia muḓi wa Roma hune ha si tsha dovha ha vha na muvhusi wa Roma a vhusa muḓi wonoyo, we wa vha u pfanyisedza maanḓa na vhugala ha Roma. Musi vhupapa vhu tshi vhea mulayo wa Swondaha kha Khoro ya Orleans nga ṅwaha wa 538, Mohammed o vuswa uri a ḓise khaṱhulo kha kereke ya Roma, sa zwe zwa imelwa nga phalaphala ya vhuṱanu na ya vhurathi, dze hafhu dza vha khombo ya u thoma na ya vhuvhili, nahone dza imela Vhusilamu. Naho u pfesesa ha sialala ha dzenedzo phalaphala hu hone, dzo ṱalutshedzwa kha ndimana ine dza ṋekedzwa khayo kha Nzumbululo ya vhuṱahe sa “maṱhamu.”
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Na abantu abasigaye, abangabulawanga yizo zifo, kabazange baphenduke emisebenzini yezandla zabo, ukuze banganquli amadimoni, nezithombe zegolide, nezesiliva, nezethusi, nezelitye, nezezingodo; ezingeke zibone, zingezwe, futhi zingahambi. Futhi kabazange baphenduke ekubulaleni kwabo, nasebuthakathini babo, nasebufebeni babo, nasekwebeni kwabo. IsAmbulo 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Ukuhikuka okutagatifu kandi kwa nyuma kw’inzamba ndwi ni ya marushwa ndwi ya nyuma yo mu Ibyahishuwe igice ca cumi na gatandatu. N’ukubirabira gusa mu buryo busanzwe ibiranga vya kinyakuvugishwa kw’inzamba ndwi zo mu Ibyahishuwe igice ca cenda birerekana ko bifise ibiranga bihuye n’ivyo vya marushwa ndwi ya nyuma. Gufungurwa kw’ikimenyetso c’indwi kuba mu mateka mu gihe igihe c’igeragezwa kiri hafi kurangira kandi uburake bw’Imana, nk’uko buserukiwe na marushwa ndwi ya nyuma, buri hafi gusukwa.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Kristo, kama Simba wa kabila la Yuda, “alipoifungua muhuri ya saba,” malaika mmoja akaja akasimama madhabahuni, akiwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili autoe pamoja na sala za watakatifu wote juu ya madhabahu ya dhahabu iliyokuwa mbele ya kiti cha enzi. Nao moshi wa ule uvumba, uliokuja pamoja na sala za watakatifu, ukapanda juu mbele za Mungu kutoka mkononi mwa yule malaika.” Kumiminwa kwa Roho Mtakatifu siku ya Pentekoste kulitanguliwa na sala ya umoja ya waamini waliokuwa wamekusanyika Yerusalemu.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.
“Beto miongoni mwetu ya uchaji wa kweli ni hitaji letu lililo kuu zaidi na la dharura zaidi kuliko yote. Kulitafuta hili yapasa kuwa kazi yetu ya kwanza. Ni lazima kuwe na juhudi za bidii ili kuipata baraka ya Bwana, si kwa sababu Mungu hayuko tayari kutujalia baraka Yake, bali kwa sababu sisi hatujatayarishwa kuipokea. Baba yetu wa mbinguni yu tayari zaidi kuwapa Roho Wake Mtakatifu wale wamwombao, kuliko wazazi wa duniani walivyo tayari kuwapa watoto wao vipawa vyema. Lakini ni kazi yetu, kwa njia ya kuungama, kujinyenyekeza, kutubu, na kusali kwa bidii, kutimiza masharti ambayo juu yake Mungu ameahidi kutujalia baraka Yake. Beto yapasa kutazamiwa tu kwa jawabu la maombi.” Selected Messages, kitabu cha 1, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
Mfunguzi wa muhuri wa saba unatambulisha kutiwa muhuri kwa wale mia moja na arobaini na nne elfu. Kutiwa muhuri huku kunaanzishwa kwa njia ya sala, lakini si kwa tendo la kusali tu, bali kwa sala maalum. Sala hiyo maalum inatambulishwa katika kitabu cha Danieli, ambacho, bila shaka, pia ni kitabu cha Ufunuo.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Yohana mu Byahishuwe, na Daniyeli mu gitabo cye, bahagarariye ya bihumbi ijana na mirongo ine na bine mu “minsi y’imperuka.” Muri “minsi y’imperuka,” abazaba abahamya b’Imana mu gihe cy’intambara y’ijuru rya mbere, bazahamya ubuhanuzi bukurwaho ikimenyetso gato mbere y’uko igihe cy’imbabazi gifungwa. Ibi bishushanywa nk’ikimenyetso cya karindwi mu mirongo turimo gusuzuma ubu. Amasengesho azanwa ku mumarayika ufite “icyotezo cya zahabu” ashushanywa n’isengesho rya Daniyeli mu gice cya cyenda cy’igitabo cye. Iryo sengesho ni isengesho ryihariye, ryari ryarateganyijwe na Mose mu isano n’ubuhanuzi bw’“ibihe birindwi.” Iryo sengesho rifite ibice bibiri, kandi Daniyeli ashyira imvugiro y’iryo sengesho rye rifite ibice bibiri mu magambo ya “umuvumo” na “indahiro” bya Mose. Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, kandi imirongo imwe y’ubuhanuzi iri mu gitabo cya Daniyeli ni yo yongeye gufatirwa mu gitabo cy’Ibyahishuwe.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
អធិស្ឋានដែលនាំមកនូវការចាក់ស្រោចនៃភ្លើងបរិសុទ្ធ ក្នុងចលនារបស់ទេវតាដ៏មានឫទ្ធានុភាពនៃ វិវរណៈ ជំពូក ១៨ គឺជាអធិស្ឋានរបស់ដានីយ៉ែលអំពី «ប្រាំពីរដង»។ នោះជាអធិស្ឋានដែលបាននាំឲ្យទេវតាកាប្រ៊ីយ៉ែលចុះមកពីស្ថានសួគ៌ ដើម្បីពន្យល់ពាក្យទំនាយទាំងឡាយដល់ដានីយ៉ែល។ នៅចុងបញ្ចប់នៃអធិស្ឋានរបស់គាត់ ដែលគ្របដណ្តប់ខទាំងម្ភៃដំបូងនៃ ដានីយ៉ែល ជំពូក ៩ កាប្រ៊ីយ៉ែលបានចុះមក ប្រហែលនៅពេលតង្វាយល្ងាច។ អធិស្ឋានទាំងឡាយដែលឡើងទៅ ដែលទេវតាមានកំញានមាសទទួលយក នោះគឺជាអធិស្ឋានដែលឡើងទៅខណៈពេលព្រះអាទិត្យកំពុងលិច នៅពេលល្ងាចនៃ «ថ្ងៃចុងក្រោយ»។
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
Ngaa nĩngĩariirira, na ngĩhooya, na ngĩtiga ũhoro wa thahu yakwa na ya andũ akwa Isiraeli, na ngĩtũma kĩhooto gĩakwa mbere ya Mwathani Ngai wakwa nĩ ũndũ wa gĩkũyũ gĩtheru gĩa Ngai wakwa; ee, ngaa nĩngĩariirira na ũhooyoni, rĩa mũndũ ũcio Gabarieli, ũrĩa ndonire kũu kĩoneki-inĩ kĩa mbere, agĩtũmwo kũhuruka na ihenya, akĩngwata hĩndĩ ya igongona rĩa hwaai ya hwaĩ-inĩ ya hwaai ya hwaĩ ya hwaĩ ya hwaai ya kĩrĩra. Danieli 9:20, 21.
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
Omusabe Danieri gwali okwatura kutari ebibi bye byonka, kureka n’ebibi by’abantu ba Ruhanga. Omusabe gwe ni gwo rugero rw’omusabe gw’okwegarukamu oguhamire ku “biro mushanju” eby’Eby’Abaleevi abiri mu mukaaga.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Na baakibae kwinu bakahenamana mu bubi bwabo omu mahanga ga bazigu baanyu; kandi na omu bubi bwa baise bakahenamanira hamwe nabo. Kyonka nibaraatula obubi bwabo, n’obubi bwa baise, hamwe n’okusobya kwabo oku bansobiiremu, kandi n’okuba bantamburiire omu buryo oburukuhakanana naanye; kandi ngu naanye nabatamburiire omu buryo oburukuhakanana nabo, nkabareeta omu nsi ya bazigu baabo; obwo emitima yaabo etarukusaramu ekagobororwa, kandi bakakkiriza ekibonerezo ky’obubi bwabo: obwo ndijuka endagaano yangye na Yakobo, kandi n’endagaano yangye na Isaaka, kandi n’endagaano yangye na Ibrahimu ndigijuka; kandi ninsi ndagijuka. Abaleevi 26:39–42.
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Musa alipokwisha kuweka wazi adhabu inayohusiana na zile “nyakati saba,” ambayo yeye huiita “ugomvi wa” “agano” la Mungu, anaeleza yale ambayo watu wa Mungu wanapaswa kufanya iwapo na watakapofahamu kwamba wao ni watumwa katika nchi ya adui, kama alivyokuwa Danieli. Iliwapasa, kama Danieli alivyowakilisha, kuziungama dhambi zao, na pia dhambi za baba zao.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Ŋuŋgu aŋa pɔlii duŋ mɛɛ, ni ba a kaŋ ka a be nyɔŋ nyiit kɛ nyiit naasi kɛ nyiit naasi kɛ nyiit naasi, malaiikaan kɔm gɔlii naŋa ku “kɔm naŋa,” ka “puɔni kiin jiɛr niŋ bɔŋ tɔɔr lɔɔr, ka yai ki tɔɔr dunia ni: ka kɔlii ake dɔɔr, ka lɔŋlɔŋ, ka miɛrmiɛr, ka kɔrɔr dɛŋ.” Kiiŋ jiɛr jɔɔŋa, ni be yɛl ɲaan “mɛnhɛ” piny piny kɛ mɛnhɛ gɔɔr “kiin”, ni Mɛrikan Yunitit kɛ Setan bɛ lɔɔr yiɛl jɔɔr niŋ raan, a cɔl piny ni saai duŋ “kɔrɔr dɛŋ” na, ni be kɔɔc lɛc Cɔnde.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
누가랴서에서 우리는, 다니엘이 그 일부였던 포로 생활에서 돌아온 뒤 성전과 예루살렘을 재건한 역사 가운데, 스룹바벨이 성전의 기초도 놓고 머릿돌도 놓았다는 사실을 알게 된다.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Basi akanijibu, akaniambia, “Hili ndilo neno la Bwana kwa Zerubabeli, kusema, Si kwa uwezo, wala si kwa nguvu, bali ni kwa Roho yangu, asema Bwana wa majeshi. Wewe ni nani, Ee mlima mkubwa? mbele ya Zerubabeli utakuwa tambarare; naye atalileta jiwe la kilele pamoja na vigelegele, wakipaza sauti, wakisema, Neema, neema juu yake.” Tena neno la Bwana likanijia, kusema, “Mikono ya Zerubabeli imeweka msingi wa nyumba hii; mikono yake nayo itaimaliza; nawe utajua ya kuwa Bwana wa majeshi amenituma kwenu. Kwa maana ni nani aliyeidharau siku ya mambo madogo? kwa kuwa watafurahi, nao wataliona timazi mkononi mwa Zerubabeli pamoja na wale saba; hao ni macho ya Bwana, yapitayo huku na huko katika dunia yote.” Zekaria 4:6–10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Zerubbabel embo ya “mwana wa Babeli,” na ni ishara ya ujumbe wa malaika wa pili, ambao ulipounganishwa na ujumbe wa Kilio cha Usiku wa Manane, uliweka “msingi” katika mwendo wa mwanzo wa Uadventista. Zerubbabel pia anawakilisha kurudiwa kwa ujumbe wa malaika wa pili katika mwendo wa mwisho wa Uadventista ndani ya mwendo wa Future for America, wakati “jiwe kuu la pembeni” linawekwa.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
Ükû waasevulaa ihombeli lyavahima vavali ava va dipawa mumbuwa ya mikupa ya vafu, muestrata eyi yi “mukululo munene wa malombolyo.” Omu vahima vavali ovo va pingunuka vali va mweene, ükû wa yova, neulu ya sekelela. Sacharia, nga vakulonga vosi, ali kuhandika “omalumbu okugcina” omu ovandu va Kalunga vasekelela. Sacharia a tu lombwela kutya vasekelela poku pingunuka kwa vahima vavali, omu va mona “avo vaheyali.” “Avo vaheyali” li shita limwe lya Chiheberi eli lya hendululwa kutya “omikuvo vaheyali” mu Leviitiko makumi avali na mutanda. Etambuko lya mungelo wa kutete lya tenteka efulumeto lyelivalo lya Mose lya “omikuvo vaheyali,” ne “oshili” yoyo nayo yi noku kala etadi lya mutwe lye tambuko lya mungelo wa katatu, nande ongaho ya kandjwa mo 1863.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
Khi điều đó được nhận biết, được ứng nghiệm và được thi hành bằng lời cầu nguyện hai phương thích hợp, lửa chân thật sẽ được giáng xuống đất, như đã xảy ra vào ngày Lễ Ngũ Tuần.
We will continue to address the opening of the seventh seal in the next article.
Tukakendeleza kushughulikia kufunguliwa kwa muhuri wa saba katika makala inayofuata.