All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.
Vaporofita vose vanotaura pamusoro pokuguma kwenyika, uye uporofita hwose hunosangana nokugumira mubhuku raZvakazarurwa. Mubhuku raZvakazarurwa, mutsara mumwe chetewo unorambidzwa sezvazvakaita mubhuku raDanieri, nokuti iwo ibhuku rimwe chetero. Mitemo iyi yose youprofita yakanyorwa zvakasimba muzvinyorwa zvakapfuura. Mubhuku raZvakazarurwa, tinoziviswa kuti nguva yokuedzwa isati yavharwa pane uporofita hwakanga hwasimbiswa nechisimbiso hunozosunungurwa pachisimbiso ichocho. Zvinyorwa izvi zvave zvichibudisa pachena zvikamu zvouprofita zvine chokuita neshoko riri mubhuku raZvakazarurwa rava kusunungurwa pachisimbiso parizvino. Shoko iri harisi chokwadi chimwe chete chouprofita, uye chikamu chose cheshoko riri kusunungurwa pachisimbiso chinowira muchikamu cheZvakazarurwa zvaJesu Kristu.
The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.
Mharidzo inoburitswa chisimbiso nguva ichangotangira kupera kwenguva yomuedzo, apo “nguva yaswedera.” Mabhuku aDanieri naZvakazarurwa, pamwe chete netsananguro inobva muzvinyorwa zvoMweya woUprofita, anonyatsotsanangura zvikuru maitiro ane chokuita nokuburitswa chisimbiso kwemharidzo youprofita. IShumba yorudzi rwaJudha ndiyo inoita kuburitswa chisimbiso uku, uye painozviita inoshandisa nzira yakarongeka yokupa mharidzo yacho. Inogamuchira mharidzo kubva kuna Baba, vanomiririrwa sevakabata Bhaibheri sezvarakanamwa nezvisimbiso zvinomwe. IShumba yorudzi rwaJudha, iyo zvakare iri mudzi waDhavhidhi neGwayana rakaurayiwa, inotora bhuku kuna Baba ndokubvisa zvisimbiso.
Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.
Vervolgens gee Jesus die boodskap aan Gabriël, wat dit saam met ander engele oordra aan ’n profeet wat die boodskap neerskryf en dit aan die gemeentes stuur. Wanneer die tyd aanbreek om die profetiese boodskap te ontseël, bring die opening van die profetiese boodskap ’n drievoudige beproewingsproses voort wat dié binne die gemeentes toets wat die teikengehoor van die profeet se geskrif is; en op grond van die individuele reaksie van daardie gemeentelede bepaal hulle of hulle in een van twee klasse is. Dié wat die vermeerdering van kennis aanvaar wat deur die ontseëlde boodskap voortgebring word, word as die “wyse” geïdentifiseer, en dié wat dit nie doen nie, word deur Daniël as die “goddelose” en deur Matteus as die “dwase” geïdentifiseer.
All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.
Zvose izvi zvinobatana nekubviswa kwechisimbiso chechakavanzika chokupedzisira chouporofita zvinotaurwa uye zvinosimbiswa mundima yepfumbamwe yaZvakazarurwa gumi nenomwe, nokuti inoratidza chimwe chinhu cheZvakazarurwa zvaJesu Kristu chichaedza mapoka maviri avanamati. Inozviita nokuratidza kuti ndivo “vakachenjera” vachanzwisisa shoko rinotevera chiratidzo chenyevero chendima yacho.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Uye pano pane pfungwa ine uchenjeri. Misoro minomwe ndiyo makomo manomwe, panogara mukadzi pamusoro pawo. Uye madzimambo manomwe aripo: mashanu akawa, rimwe riripo, uye rimwe harisati rasvika; uye kana rasvika, rinofanira kugara chinguva chiduku. Uye chikara chakanga chiripo, asi chisipo, ndichowo chechisere, uye chinobva kune zvinomwe, uye chinoenda kukuparadzwa. Zvakazarurwa 17:9–11.
The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.
“Ungwaru hwakazara” ipfungwa ye“vakachenjera.” “Vakachenjera” vanonzwisisa kuwedzera kwezivo, uye kuwedzera kwezivo kunomiririrwa pakarepo mushure mechiratidzo chechiprofita, chinoratidza chokwadi chichanzwisiswa nevakachenjera asi chicharambwa nevakaipa, ndicho chokwadi chine chokuita noushe hweuprofita hweBhaibheri hunoratidzwa mundima dzinotevera. Ndima idzodzo dzinomiririra mufananidzo wokupedzisira woushe hweuprofita hweBhaibheri, uye izvo zvinoburitswa mumazuva okupedzisira ndezvokuti umambo ihwohwo husere hwakamiririrwawo mumufananidzo wokutanga woushe hweuprofita hweBhaibheri muna Danieri chitsauko 2.
The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.
Kuvumbulutsidwa kwa choonadi kumachirikiza kaonedwe kocheperako ka maufumu a uneneri wa m’Baibulo amene anali chimodzi mwa miyala yamtengo wapatali ya Miller, koma kunawala mowala kwambiri ka khumi, pakuti kuli ndi choonadi chochuluka kwambiri kuposa chimene a Millerite anamvetsa kuchokera pa malo awo ocheperako m’mbiri, ndipo kukuyimira mayesero monga momwe ukuyimiridwira ndi nambala “khumi,” ndiponso ndi chizindikiro chochenjeza cha chenjezo loyambirira lakuti “apa pali nzeru za iye amene ali ndi chidziwitso,” lotanthauziridwa mwa uneneri kuti, choonadi chotsatirachi chidzayesa mipingo imene ikutumizidwa uthenga umene watsegulidwa chisindikizo chake pang’ono chisanathe nthawi ya chisomo.
In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.
M’chivumbulutso 17, Yohane anatengedwa kupita ku chipululu cha zaka zikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi za mdima wa upapa. Iye anaikidwa pa mapeto enieni a nthawi imeneyo mu 1798, umene ndi mbiri yomweyi imene anaikidwapo m’Chivumbulutso 13.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.
Ndzi yima eswirhwini swa lwandle, kutani ndzi vona xivandzana xi tlhandlukela xi huma elwandle, xi ri ni tinhloko ta nkombo ni timhondzo ta khume, naswona ehenhla ka timhondzo ta xona a ku ri ni harhi ta khume, kutani ehenhla ka tinhloko ta xona a ku tsariwe vito ra ku sandza Xikwembu. Nhlavutelo 13:1.
The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.
“Nhlabathi lwelwandle” lumelele umnyaka wa-1798, ngobe lumelele indzawo yekubuka emlandvweni lapho Johane akhonjiswa khona bupapa (silo selwandle) ngesikhatsi lesendlulile, ne-United States (silo semhlaba) sisakhuphuka, futsi ekugcineni sikhuluma njengedrako emtsetfweni weLisontfo lotako masinyane. Emvakwaleso, silo semhlaba siphocelela umhlaba wonkhe kutsi wemukele “umfanekiso wesilo,” lowawutawukhuluma futsi usebentise umtsetfo weLisontfo emhlabeni wonkhe.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Panguva iyo Upapa, hwatorerwa simba raro, hwakamanikidzwa kurega kutambudza, Johane akaona rimwe simba idzva richimuka kuti ridzokorore izwi redhiragoni, uye rienderere mberi nebasa rimwe chetero rehutsinye nerokumhura Mwari. Simba iri, rokupedzisira richarwa nechechi nomurayiro waMwari, rinomiririrwa nechikara chine nyanga dzakafanana nedzegwayana. Zvikara zvakachitangira zvakanga zvabuda mugungwa; asi ichi chakabuda munyika, zvichimiririra kumuka kworugare kwenyika yachaimiririra—United States.” Signs of the Times, February 8, 1910.
John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.
Muna Johane anoendeswa kunzvimbo imwe cheteyo yokutarira nhoroondo kuti agamuchire kuratidzwa kokupedzisira kwoushe hwouprofita hweBhaibheri muchitsauko chegumi nemanomwe. Akamira panzvimbo iyoyo yokutarira, umambo uhwo hunoratidzwa. Kutanga anoziviswa kuti chikara chinodzora zvose kereke nehurumende, nokuti iye agere pamusoro kwete pamisoro minomwe chete, asiwo pamusoro pamakomo manomwe. Kugara kwehure guru pamusoro pazvo kunoratidza kuti ndiye ari kutasva chikara, uye uyo anotasa chikara ndiye anochidzora.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
“Uye mwanakazi wākaona ndiwo guta guru iro rinotonga pamadzimambo enyika.” Zvakazarurwa 17:18.
The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.
Izwi rokuti “rinotonga” rinoreva kubata nokutonga pamusoro. Mutasvi anotonga pamusoro pechikara nokubata tambo dzacho dzokuritsivira. Upapa hunotonga pamusoro pemisoro minomwe uyewo pamusoro pemakomo manomwe. Muna Dhanieri chitsauko chechipiri, Dhanieri anozivisa Nebhukadhinezari kuti ndiye “musoro” wendarama. Muna Isaya chitsauko chechinomwe, “musoro” zvakare ndimambo, guta guru, kana umambo.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Nokuti musoro weSiria iDhamasiko, uye musoro weDhamasiko ndiRezini; uye mukati memakore makumi matanhatu namashanu Efraimi achaputswa, kuti arege kuva rudzi. Uye musoro waEfraimi iSamaria, uye musoro weSamaria mwanakomana waRemaria. Kana musingatendi, zvirokwazvo hamungasimbiswi. Isaya 7:7, 8.
The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.
Upapa, ambaye ni mwanamke anayempanda mnyama, anatawala juu ya wafalme wote wa dunia. Wafalme hao wanawakilishwa kama “wafalme kumi,” ambao ni nguvu ya joka ya siku za mwisho. Hao ndio wafalme ambao kahaba wa Tiro anazini nao. “Wafalme kumi” hao wamelazimishwa kuukubali mamlaka ya upapa, lakini mfalme mkuu wa hao wafalme kumi ni Marekani. Kwa hiyo, Marekani pia inawakilishwa na Ahabu, mfalme wa falme kumi za kaskazini za Israeli. Namba “saba” inawakilisha “ukamilifu,” na upapa unapoonyeshwa kuwa anatawala juu ya wafalme wa dunia, anatawala pia juu ya wafalme kumi, naye ameketi juu ya vichwa saba.
Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.
Hapa ndipo pana pfungwa dzine uchenjeri, nokuti vakachenjera vemazuva okupedzisira vanoshandisa nzira ye“mutsara pamusoro pemutsara,” uye vanoziva kuti chimwe nechimwe chezviratidzo zvehunyanzvi hwokutonga kwenyika hunotongwa nechifeve chinoratidza chokwadi chimwe chetecho. Chinotongawo pamusoro pamakomo manomwe, uye vaMillerite vakaziva kuti “gomo” muuprofita hweBhaibheri chiratidzo choumambo, asi vakazivawo kuti zviratidzo zvine zvinoreva zvinopfuura chimwe.
Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.
Imisozi na yo ni ikimenyetso cy’itorero. “Umusozi wera w’icyubahiro” uvugwa mu Byanditswe ugereranya itorero ry’Imana.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Shoko rakaonekwa na Isaya mwanakomana waAmozi pamusoro paJudha neJerusarema. Zvino zvichaitika mumazuva okupedzisira, kuti gomo reimba yaJehovha richasimbiswa pamusoro pemisoro yamakomo, uye richakudzwa kupfuura zvikomo; uye ndudzi dzose dzichayerera dzichienda kwariri. Vanhu vazhinji vachafamba vachiti, Uyai, ngatikwirei kugomo raJehovha, kuimba yaMwari waJakobho; uye achatidzidzisa nzira dzake, nesu tichafamba mumakwara ake; nokuti murayiro uchabuda muZioni, neshoko raJehovha richibva muJerusarema. Isaya 2:1–3.
The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.
“Imba yaShe” ichechi Yake, uye i“gomo.” Hure guru rakagara pamusoro pemakomo manomwe, zvichiratidza kuti rinotonga pamusoro pemachechi ose, sezvarinotonga pamusoro pamadzimambo ose. Rine masimba pamusoro pemachechi ose nenyika dzose dziri munyika yose.
The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.
Chiono chakazivikanwa naIsaya chakauya kwaari “pamusoro paJudha neJerusarema,” chatangobva kutaurwa nesu, chinoenderera mberi, uye chichiri mundima imwe chete muchitsauko chechina; uye maererano naIsaya i“zuva rimwe chetero” iro vanhu vanoti, “Uyai, tikwire kugomo raJehovha, kuimba yaMwari waJakobho.” Munguva iyoyo imwe cheteyo “vakadzi vanomwe” vanozivikanwa.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.
Uye nezuva iro vakadzi vanomwe vachabata murume mumwe, vachiti, Tichadya chingwa chedu timene, uye tichapfeka nguo dzedu timene; chete ngatidanwe nezita renyu, kuti bviswe kunyadziswa kwedu. Nezuva iro davi raJehovha richava rakanaka uye rine kubwinya, uye chibereko chenyika chichava chakanakisa uye chinokudzwa kuna avo vakapunyuka vaIsraeri. Zvino zvichaitika kuti uyo anenge asara paZioni, naiye anenge asiyiwa muJerusarema, achanzi mutsvene, ndiye mumwe nomumwe akanyorwa pakati pavapenyu muJerusarema. Kana Jehovha achinge asuka tsvina yevanasikana veZioni, uye anatsa ropa reJerusarema kubva pakati paro noMweya wokutonga, uye noMweya wokupisa. Uye Jehovha achasika pamusoro penzvimbo imwe neimwe yokugara yegomo reZioni, napamusoro peungano dzaro, gore noutsi masikati, nokupenya komurazvo womoto usiku; nokuti pamusoro pokubwinya kwose pachava chidziviriro. Uye pachava netabhenakeri yomumvuri masikati kuti ivadzivirire pakupisa, uye nzvimbo yokutizira, nenzvimbo yokuhwanda pairi pamhepo huru napamvura. Isaya 4:1–6.
The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”
“zuva” riri musoro wechiratidzo chaIsaya ndiro “awa” rekudengenyeka kukuru kwenyika kuri muna Zvakazarurwa chitsauko chegumi nerimwe. Vakachenjera vakagamuchira yambiro yokuti “dzokai” kubva mukuodzwa mwoyo kwaChikunguru 18, 2020, vakasangana nezvinodikanwa zvaRevhitiko makumi maviri nenhanhatu, uye vakaunganidzwa pamwe chete nechokutanga chiporofita chaEzekieri, vanoiswa chisimbiso pavanogamuchira shoko rechipiri raEzekieri pamusoro pemhepo ina dzechiIslam. Ipapo vanokwidziridzwa kudenga semureza, uye vamwe vana vaMwari vari muBhabhironi vanotanga kugamuchira kudanwa kokubuda muBhabhironi, kunotanga pakudengenyeka kwenyika, unova mutemo weSvondo uri kuuya nokukurumidza. Rimwe boka raMwari rinonzwa shoko rokuti vabude muBhabhironi, uye vanozivisa vachiti, “Uyai, uye ngatikwirei kugomo raJehovha, kuimba yaMwari waJakobho.”
In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.
Mu “awa” iyo hure guru rinotanga kuimba nziyo dzaro uye kuita upombwe nemadzimambo enyika. Avo vasina kunyorwa mubhuku roupenyu reGwayana vanotevera hure iro, uye machechi avo anopinda pasi pesimba raro. Machechi iwayo anomiririrwa naIsaya se“vakadzi vanomwe.” “Vakadzi vanomwe” ivavo ndivo “makomo manomwe” achatongwa napapa, sezvo United States ichimanikidza nyika yose kumisa mufananidzo wechikara uchataura uye uchaita kuti vose vagamuchire chiratidzo chesimba roupapa.
Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.
“Amawotshi la seven ayakubamba indoda yinye,” futhi leyo “ndoda” yiyo “indoda” uPawulu ayiveza ngokuthi “indoda yesono.” Kuleso sikhathi sokuvivinywa labo abasala “eJerusalema bayakuthiwa bangcwele, yebo, bonke abalotshiwe phakathi kwabaphilayo eJerusalema.” Abantu bakaNkulunkulu yilabo abaphila kuleso sikhathi amagama abo alotshiwe encwadini yokuphila, encwadini yeWundlu elahlatshwa selokhu kwasekelwa umhlaba. Elinye iqembu, elibamba “indoda yesono,” yilabo abaseSambulweni isahluko 13 abakhonza indoda yesono.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.
Uye vose vanogara panyika vachamunamata, avo mazita avo asina kunyorwa mubhuku roupenyu reGwayana rakaurayiwa kubva pakuvambwa kwenyika. Kana munhu upi noupi ane nzeve, ngaanzwe. Zvakazarurwa 13:8, 9.
The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.
“I hora” ya ku tetemera kukulu kwa dziko, komwe ndi vuto la lamulo la Lamlungu, ndi kutha kwa chiweruzo chofufuza; ndipo chiweruzocho chimakhazikika pa ngati dzina lako likupezeka kapena silikupezeka litalembedwa m’bukhu la moyo. Choncho, pa nthawi imeneyo, magulu awiri oimiridwa ndi ubale wawo ndi bukhu la moyo akuzindikiritsa zochitika zomaliza ndithu za chiweruzo. Iwo amene amamatira kwa “munthu wa tchimo,” amalengeza kuti “adzadya” “mkate” wao “iwo okha, ndipo adzavala” “zovala” zao “iwo okha,” koma chikhumbo chawo chachikulu ndi “kutchulidwa ndi dzina lako.”
They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”
Vachachengetedza gwaro ravo redzidziso yezvavanotenda (vachadya chingwa chavo), uye vachachengetedza kuzivikanwa kwavo kwesangano redzinamato (nguo dzavo pachavo), asi vachagamuchira zita re“munhu wechivi.” Zita re“munhu wechivi” nderekuti “katorike”, rinoreva kuti “repasi rose.” Avo vanobatirira ku“munhu wechivi” vanoda kuva chikamu che“kereke yepasi rose”, inova kereke yeKatorike. Vanoshuvira ukama ihwohwo kuti “vabvise” “kushorwa” kwavo.
The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.
“kushorwa” kunonangidzira pazvinhu zviviri zvakakosha zvechikara chinotonga pamusoro pemachechi ose nendudzi dzose mumazuva okupedzisira. Mu“awa yokudengenyeka kukuru kwenyika” muna Zvakazarurwa gumi neimwe, “nhamo yechitatu inouya nokukurumidza”. “Nhano yechitatu” iIslam. Mu“awa yokudengenyeka kukuru kwenyika” muna Zvakazarurwa gumi neimwe, Hwamanda yechinomwe inorira. Hwamanda yechinomwe iIslam. Islam inorova mu“awa yokudengenyeka kukuru kwenyika,” nokuti Hwamanda dzose ndidzo zvishandiso zvouporofita zvakashandiswa naMwari pakutonga kunopiwa kunamata kweSvondo kwakamanikidzirwa munhoroondo yose yenyika.
When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.
Kana “kuparara kwenyika” kweUnited States kwauyiswa pamusoro payo, pamutemo weSvondo uri kuuya munguva pfupi, “ndudzi dzichatsamwa.” NdiIslam inotsamwisa ndudzi muuprofita hweBhaibheri, sezvinomiririrwa nereferensi yokutanga kuIslam mubhuku raGenesisi.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Zvino mutumwa waJehovha akati kwaari, Tarira, une mimba, uye uchabereka mwanakomana, ugomutumidza zita rake kuti Ishmaeri; nokuti Jehovha akanzwa kutambudzika kwako. Uye iye achava munhu wesango; ruoko rwake ruchava pamusoro pavanhu vose, uye ruoko rwavanhu vose ruchava pamusoro pake; uye achagara pamberi pehama dzake dzose. Genesisi 16:11, 12.
The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.
“Chinonyadzisa” chemazuva okupedzisira chitendero cheIslam. Machechi nendudzi dzepasi rose zvichauya pasi pesimba reNew World Order reUnited Nations, rinotongwa nechechi yeKatorike. Papa achagara pamusoro pehurongwa hwenyika imwe chete, sezvakangoita Constantine paakapa upapa chigaro charo mugore ra330. Ndudzi dzichasvika pakusarudza kuti kugona kwadzo kubata nehondo iri kuuyiswa pamusoro pevanhu neIslam, kunogona chete kuitwa nesimba rakabatana, iro richada kuzviisa pasi pechimwe chiremera chetsika nemafungiro, icho United States ichasimbirira kuti iChechi yeRoma. Sezvakangoita Justinian paakapa chechi yeKatorike simba rayo guru mugore ra533, nhoroondo inodzokororwa. United States ichamanikidza nyika kubudikidza nesimba rayo rehondo kuti dziteerere, sezvakangoita Clovis kuChechi yeKatorike mugore ra496. Nhoroondo yendima yechipiri yaZvakazarurwa gumi nenhatu ichadzokororwa.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Chikara chandakavona chakange chakaita sengwe, uye tsoka dzacho dzakange dzakaita setsoka dzebheya, nomuromo wacho wakange wakaita somuromo weshumba; uye dragoni yakachipa simba racho, nechigaro chacho, nesimba guru. Zvakazarurwa 13:2.
Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.
Pamene chifaniziro chakhazikitsidwa, mafumu a dziko lapansi, amene akwiyitsidwa ndi ziwawazo za Chisilamu, adzazindikira kuti “chitonzo” cha padziko lonse motsutsana ndi Chisilamu, chimene chagwiritsidwa ntchito kubweretsa chifaniziro cha chilombo cha padziko lonse kukhalapo, sichinali “chitonzo” chimene “munthu wa tchimo” (Yezebeli) anali nacho nkhawa kwenikweni. Koma kudzakhala kwachedwa kwambiri; dziko lidzadziwa kuti Yezebeli sasamala kanthu za Chisilamu, koma kuti mtima wake ukufuna kupha Eliya, monga Herodiya anapha Yohane M’batizi.
The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.
“Akili yenye hekima” ndiyo “akili ya wenye hekima,” nao “wenye hekima” ni wale wanaoelewa “kuongezeka kwa maarifa” kunakotokea wakati Simba wa kabila la Yuda anapofungua muhuri wa Ufunuo wa Yesu Kristo, muda mfupi kabla ya kufungwa kwa muda wa rehema.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Uye akati kwandiri, Usasimbisa mashoko okuprofita ebhuku iri nechisimbiso; nokuti nguva yava pedyo. Asakarurama, ngaachirambe asina kururama hake; uye akasviba, ngaachirambe akasviba hake; uye akarurama, ngaachirambe akarurama hake; uye mutsvene, ngaachirambe ari mutsvene hake. Zvakazarurwa 22:10, 11.
The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.
“මිස අට” යනු “ස්ත්රිය වාඩි වී සිටින කඳු හත” බව, පැපසිත්වය සභාවත් රාජ්යයත් දෙකම අධිපතිකම් කරන බව දක්වන සත්යය නියෝජනය කරයි. සංකේතවලට එක් අර්ථයකට වඩා ඇත; එමෙන්ම සංකේත දක්වා ඇති ඡේදයේ සන්දර්භය අනුව ඒවා නිර්වචනය කර අවබෝධ කර ගත යුතුය. එසේ නම්, එම පදය හිස් කඳු බව හඳුන්වා දෙයි නම්, හිස් (රාජ්ය-පාලන කටයුතු) සහ කඳු (සභා-පාලන කටයුතු) අතර වෙනසක් හඳුන්වා දීමට සාධාරණය කුමක්ද යන තර්කය උද්භව වේ. එම වෙනස දානියෙල් පොතේ සත් වන හා අට වන අධ්යායනවල ස්ථාපිත කර ඇත. සත් වන අධ්යායනයේ, අනිත්ය රෝමයත් පැපල් රෝමයත්, ඒවාට පෙර තිබූ මෘගයන්ගෙන් “වෙනස්” බව හඳුන්වා දී ඇත.
When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.
Kana chitsauko chechinomwe chikaunzwa pamusoro pechitsauko chechisere (mutsara pamusoro pemutsara), tinoona muchitsauko chechisere nyanga duku yeRoma, ichichinjachinja pakati pomurume, mukadzi, murume, mukadzi. Chiratidzo chimwe chete (nyanga duku) chinomirira masimba maviri. Muzvitsauko izvozvo, nyanga ihumambo, uye humambo ihwowo musoro. Muchitsauko chechisere, nyanga duku inomirira humambo huviri, humambo hwechina nehwechishanu hwechiporofita cheBhaibheri. Nyanga duku inomirira nenzira yokufananidzira humambo huviri, uye humambo huviri hwainomirira ihumambo hunozivisa kubatana kwoushe hwenyika noutungamiri hwechechi. Misoro minomwe, iriwo makomo manomwe, inomirira humambo huviri, uye humambo humwe ndohwechechi, uye humwe ndohwenyika.
In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.
Muna Dhanieri chitsauko chechipiri, mune humwe uchapupuwo hwechiratidzo ichi chechiporofita, nokuti ipapo umambo hwokupedzisira, uhwo vaMillerite vakanzwisisa kuva umambo hwechina hweRoma, hunomiririrwa nesimbi nevhu. Simbi nevhu zvinobatanidzwa pamwe chete, kunyange hazvo muchokwadi simbi isingabatanidzwi nevhu. Asi Sister White paanotsinhira pamusoro pe“simbi nevhu,” anochizivisa sechiratidzo chemabasa echechi nemabasa ehurumende, sezvinomiririrwa nenyanga duku yechitsauko chechisere, nemisoro yeZvakazarurwa gumi nezvinomwe, iriwo makomo.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
“Tumefika katika wakati ambapo kazi takatifu ya Mungu inawakilishwa na miguu ya ile sanamu ambayo ndani yake chuma kilichanganyika na udongo wa mfinyanzi. Mungu ana watu wake, watu wateule, ambao utambuzi wao unapasa kutakaswa, ambao hawapaswi kuwa najisi kwa kuweka juu ya msingi kuni, nyasi, na mabua. Kila nafsi aliye mwaminifu kwa amri za Mungu ataona kwamba alama bainifu ya imani yetu ni Sabato ya siku ya saba. Ikiwa serikali ingeiheshimu Sabato kama Mungu alivyoamuru, ingesimama katika nguvu za Mungu na katika kuitetea imani ile waliyokabidhiwa watakatifu mara moja tu. Lakini viongozi wa serikali wataishikilia sabato ya bandia, nao watachanganya imani yao ya kidini na maadhimisho ya huyu mtoto wa upapa, wakiweka juu kuliko Sabato ambayo Bwana ameifanya takatifu na kuibariki, akiitenga ili mwanadamu aiadhimishe kwa utakatifu, kuwa ishara kati Yake na watu Wake hata vizazi elfu. Kuchanganyika kwa hila za kanisa na hila za serikali kunawakilishwa na chuma na udongo wa mfinyanzi. Muungano huu unadhoofisha nguvu yote ya makanisa. Huku kulivika kanisa mamlaka ya serikali kutaleta matokeo mabaya. Wanadamu wamekaribia sana kupita kiwango cha ustahimilivu wa Mungu. Wamewekeza nguvu zao katika siasa, nao wameungana na upapa. Lakini wakati utakuja ambapo Mungu atawaadhibu wale walioibatilisha sheria Yake, na kazi yao mbaya itawarejea wao wenyewe.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
We will continue this study in the next article.
Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.
“In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. 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. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.
“Mufananidzo unomiririra basa raKristu nokuda kwedu, nokupomera kwakasimba kwaSatani pamusoro pedu, Joshua anomira somuprista mukuru, uye anokumbira akamiririra vanhu vaMwari vanochengeta mirayiro yake. Panguva imwe cheteyo Satani anomiririra vanhu vaMwari savatadzi vakuru, uye anopa pamberi paMwari runyoro rwezvivi zvaakavayedza kuti vaite mukati moupenyu hwavo hwose, uye anoramba achikurudzira kuti, nokuda kwokudarika kwavo, vapiwe mumaoko ake kuti avaparadze. Anosimbirira kuti havafaniri kudzivirirwa nengirozi dzinoshumira pakurwisa kubatana kwamasimba ezvakaipa. Azere nokutsamwa nokuti haagoni kusunga vanhu vaMwari kuita masumbu pamwe chete nenyika, kuti vape kwaari kuvimbika kwakazara. Madzimambo navatongi navagavhuna vakazvisimbisa pachavo chiratidzo chaantikristu, uye vanomiririrwa sedhiragoni inoenda kundorwa nevatsvene—navanochengeta mirayiro yaMwari uye vane kutenda kwaJesu. Mukuvengana kwavo nevanhu vaMwari, vanozviratidzawo vane mhosva yokusarudza Bharabhasi panzvimbo paKristu.”
“God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.
“Mwari ane gakava nenyika. Apo kutonga kuchagara, namabhuku achazarurwa, Iye ane nyaya inotyisa yokugadzirisa, iyo yaizodai zvino kuita kuti nyika itye nokudedera dai vanhu vasina kupofumadzwa nokuroyirwa nokunyengedzwa nokunyengera kwaSatani. Mwari achadana nyika kuti izvidavirire pamusoro porufu rwoMwanakomana Wake mumwe chete akaberekwa, uyo, maererano nezvose zvinobatika, nyika yakaroverazve pamuchinjikwa, ikamuisa pachena pakunyadziswa mukutambudza vanhu Vake. Nyika yakaramba Kristu mumunhu wavatsvene Vake, yakaramba mashoko Ake mukuramba mashoko evaprofita, evaapostora, navatumwa. Vakaramba avo vakanga vari vabatsiri pamwe chete naKristu, uye nokuda kwaizvozvo vachafanira kuzvidavirira.” Testimonies to Ministers, 38, 39.