The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.
සිංහයා වන යූදා ගෝත්රයේ සිංහයා යන නාමය යේසුස්වහන්සේට අදාළ නාමයකි; එයින් ක්රිස්තුස්වහන්සේගේ ප්රවාදමය වචනය මුද්රා තැබීමත්, අනතුරුව එය මුද්රා විවෘත කිරීමත් යන සේවය අවධාරණය කෙරේ. එළිදරව් පොතේ පස්වැනි අධ්යායෙහි, දාවිද්ගේ මුල ද වන යූදා ගෝත්රයේ සිංහයා පොත විවෘත කිරීමට ජයග්රහණය කළේය. දාවිද්ගේ “මුල” යනුවෙන් අදහස් වූයේ යෙස්සේය; යෙස්සේගේ මුල වූයේ පේරෙස්ය; ඔහුගේ මුල වූයේ යූදාය; ඔහුගේ මුල වූයේ යාකොබ්ය; ඔහුගේ මුල වූයේ ඉසක්ය; ඔහුගේ මුල වූයේ අබ්රහම්ය. යූදා ගෝත්රයේ සිංහයා සමඟ සම්බන්ධ කරමින් දාවිද්ගේ හෝ යෙස්සේගේ මුල සඳහන් කරනු ලබන විට, එයින් ආරම්භය හා අවසානය යන මූලධර්ම, එනම් අල්ෆා සහ ඔමේගා, අවධාරණය කෙරේ. එළිදරව් පොතේ පළමු අධ්යායෙහි යේසුස් ක්රිස්තුස්වහන්සේගේ එළිදරව්ව මුද්රා විවෘත කරනු ලබන විට, උන්වහන්සේගේ චරිතයේ ප්රධාන ගුණාංගය නම් උන්වහන්සේ අල්ෆා සහ ඔමේගා වන බවය. උන්වහන්සේ කවුරුන්ද යන්නම, යූදා ගෝත්රයේ සිංහයා තමන් නියම කරන කාලය පැමිණි විට මුද්රා තැබූ ප්රවාදයන් මුද්රා විවෘත කිරීම සඳහා භාවිත කරන මූලධර්මය ද වේ.
The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.
Kufunguliwa kwa Neno la Mungu la unabii ni sehemu ya kazi ya Mungu ya ukombozi, anapotumia nguvu ya Neno Lake kuleta miamsho kulingana na mapenzi Yake. Dada White anasema kwamba vitabu vya Danieli na Ufunuo vitakapofahamika vyema zaidi, miongoni mwetu kutaonekana mwamsho mkuu. Ni nuru ya Neno la Mungu la unabii iletayo mwamsho na matengenezo kulingana na mapenzi Yake.
Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.
Dada White, vachitarisa mazuva okupedzisira, vanotaura nezverumutsiriro rukuru runoitika pakati pevanhu vaMwari mumazuva okupedzisira. Rumutsiriro nezvigadziridzo zvenhoroondo tsvene zvakabva zvose paShoko raMwari, uye imwe neimwe yenguva idzodzo dzitsvene yainongedzera kurumutsiriro rukuru rwokupedzisira nechigadziridzo chinotanga nguva pfupi mutemo weSvondo usati wavapo. Rumutsiriro irworwo runobudiswa nokuzarurwa kweShoko raMwari. Kutinhira kunomwe kwakaiswa chisimbiso, sezvakaitwawo bhuku raDanieri muchitsauko chegumi nembiri.
When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.
Apo tunoshandisa hunhu hwechiporofita hwenguva yokuparadzirwa kwakabatana nechiratidzo che1260, tinoona kuti muna Zvakazarurwa chitsauko 11, Mozisi naEriya vakafa mumugwagwa kwemazuva matatu nehafu. Pakusvika pavhesi 18, nguva yokutsamwa kwaMwari inenge yasvika. Mozisi naEriya vanomirira vanhu vaMwari nguva ichangotangira kupera kwenguva yomukana wavanhu yokuedzwa. Vakaparadzirwa kwemazuva 1260 echiratidzo mumigwagwa yeSodhoma neIjipiti, pakarovererwa Jesu pamuchinjikwa.
Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.
Mosi na Eliya vakapiwa simba rokupa uchapupu hwavo kubva pandima 3 kusvikira pandima 7, apo vanourayiwa mumugwagwa. Johani akapedza kuyera temberi pandima 2, ipapo Mosi naEliya vakapiwa simba rokupa uchapupu hwavo, vakapfeka masaga. Shoko raEliya naMosi rakapiwa kuAdventizimu yeMillerite yeFiladherufiya muna 1844, uye pakazosvika 1863, manzwi avo akavigwa pasi petsika nemagariro anopfuudzwa kubva kuchizvarwa kuenda kune chimwe chizvarwa. Vakapiwa simba rokupa uchapupu hwavo kwemakore matatu nehafu, vakapfeka “masaga,” chiratidzo cherima raiwedzera kubva muna 1863 zvichienda mberi.
When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.
Patinoisa dudziro yaHanzvadzi White yokuti mabhanan’ana manomwe anomirira zviitiko zvengirozi yokutanga neyechipiri, nenzira yomutsara pamusoro pomutsara, tinovaka nhoroondo inotanga nengirozi ichiburuka neshoko; asi, mutsara pamusoro pomutsara, ngirozi yacho ndiyo ngirozi yokutanga uye neyechipiri. Imwe yakaisa rutsoka rwayo panyika nerumwe rutsoka pagungwa musi wa11 Nyamavhuvhu, 1840, uye imwe yakasvika pakuodzwa mwoyo kwa19 Kubvumbi, 1844.
The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.
Njira yotsatira yosonyezera panjira mu mbiri iliyonse yoyerekezana ndi dzanja la Mulungu, limene limagwirizanitsidwa ndi magome a Habakuku. Ndi mngelo woyamba, tchati cha 1843 chinapangidwa, koma munali cholakwa m’ziŵerengero zina. Ndi mngelo wachiwiri, dzanja la Mulungu ndi chizindikiro cha panjira cha magome a Habakuku; choimiridwa pamene Iye anachotsa dzanja Lake pa cholakwikacho. Pamene anachotsa dzanja Lake, uthengawo unapitiriza kukula pang’onopang’ono kufikira pachimake pake pa msonkhano wa msasa wa Exeter, posachedwapa kusanakhale kukhumudwa kwa pa 22 October, 1844.
The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.
Mitsetse miiri iyi inozivisa shoko repasi rose, nokuti mutumwa anouya achiisa rutsoka rumwe panyika nerumwe mugungwa, uye kufemerwa kunotizivisa kuti izvi zvinomirira shoko repasi rose. Mutumwa uyewo anozivisa kutanga kwenguva yokunonoka mumufananidzo wevasikana gumi. Panzvimbo iyi yokutanga yokucherechedza tinoonawo ruoko rwaMwari ruchibudisa nhema. Musi waKubvumbi 19, 1844, muchiporofita zvakaratidzika sokuti chiratidzo chakanga chareva nhema, asi avo vakanga vane kutsungirira vakamirira, uye kunyange zvazvo chiratidzo chakanonoka, hachina kureva nhema. Asi kana mutsetse watiri kuvaka watanga, nhema yokuodzwa mwoyo kokutanga inocherechedzwa sechinhu chinoumba chiratidzo chokutanga.
Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.
Saka alama ya mkono wa Mungu na mbao za Habakuki inaonyesha kwamba Mungu alifunika kosa, kisha akaondoa mkono Wake kutoka juu ya kosa hilo. Katika historia ya Wamilleri, kosa hilo liliruhusiwa na Mungu mnamo Mei 1842, wakati chati ilipochapishwa, na baadaye kosa hilo likadhihirishwa mwaka wa 1843 ulipokwisha; lakini ilikuwa muda fulani baada ya hapo ndipo Bwana alipoondoa mkono Wake kutoka juu ya kosa lililokuwa katika tarakimu. Kosa hilo lilidumu tangu Mei 1842 hadi mahali fulani baada ya fadhaa ya kwanza. Kwa malaika wa kwanza, mkono wa Mungu na mbao za Habakuki huwekwa alama mnamo Mei 1842, lakini kuondolewa kwa mkono Wake katika historia ya malaika wa pili kungekuwa muda mfupi baada ya fadhaa ya kwanza.
This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.
Izvi zvinoratidza chiratidzo chenzira che“ruoko” senguva yechiporofita. Inguva inotanga noruoko Rwake ruchifukidza chikanganiso, yozoguma noruoko Rwake rwabviswa pachikanganiso ichocho. Nguva iyi yokufukidza nokufukura noRuoko Rwake mufananidzo webasa reShumba yorudzi rwaJudha apo painosimbisa nechisimbiso, yozobvisa chisimbiso pachiedza chechiporofita. Akafukidza chokwadi, ndokuzoratidza zvakare chokwadi ichocho ichocho—muchiedza chakasiyana chisina kupokana nechiedza chokutanga. Akazviita kuti abudise rumutsiriro neshanduko yeMillerite Midnight Cry.
The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.
Nthawi ya kudikirira, imene inayamba pamene mngelo anafika, inatha pamene dzanja Lake linachotsedwa; motero kuunika kwa uneneri kunamasulidwa, komwe kunayambitsa “gulu la mwezi wachisanu ndi chiwiri” limene linatsogolera ku uthenga wa Kulira kwa Pakati pa Usiku pa msonkhano wa msasa wa ku Exeter, kumene uthengawo unasanduka funde lalikulu la mphamvu, kufikira pa chitseko chotsekedwa pa kukhumudwitsidwa kwakukulu. Kuwonetseredwa kwa mphamvu ya Mulungu kudzera mu kumasulidwa kwa Mawu Ake kunatulutsa chitsitsimutso ndi kukonzanso komwe kunali kukukulirakulira.
In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.
Mu 1863, msongano wa Wamillerite wa Laodikia ulizuiwa kuvuka Yordani, nao wakaamriwa kwenda nyikani kwa sababu ya kumpiga mawe Eliya na Musa. Ujumbe wa William Miller ulikuwa ujumbe wa Eliya, na ujumbe wa msingi wa Miller ulikuwa “nyakati saba” za Musa. Kukataa “nyakati saba” kulikuwa ni kumuua Musa, na kukataa ukweli wa msingi uliowekwa mbele na Miller kulikuwa ni kumuua Eliya. Mwaka 1863 mjumbe na ujumbe waliuawa katika njia kuu, na tangu wakati huo, njia pekee ya kuwapata ilikuwa ni kutafuta makaburi yao katika njia za kale za Yeremia. Walikuwa wamekufa katika njia kuu—yaani, mpaka watakapofufuliwa. Wanafufuliwa wakati “matukio ya wakati ujao ya ngurumo saba” yatakayokuwa “yamefunuliwa kwa utaratibu wake” yanaporudiwa—katika historia ya wale mia moja arobaini na nne elfu.
When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.
Apo nhoroondo yengirozi yokutanga yaiswa pamusoro penhoroondo yengirozi yechipiri, chimiro chechiporofita chinoburitsa panotangira pokuenzanisa pakutevera ruoko rwaKristu, runova chiedza chiri panzira yeKuchema kwePakati peusiku. Chiedza chekutanga cheKuchema kwePakati peusiku chinovhenekera nzira, uye ndicho chiedza che“ruoko rwake rworudyi rune kubwinya” chinotungamirira nzira ichikwira pamusoro penzira.
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Zvaiita sekuti ndakanga ndakakomberedzwa nechiedza, uye ndichikwira pamusoro nepamusoro kubva panyika. Ndakatendeuka kuti nditsvage vanhu veadventi munyika, asi handina kuvawana, apo inzwi rakati kwandiri, ‘Tarirazve, uye utarise zvishoma kumusoro.’ Ipapo ndakasimudza meso angu, ndikaona nzira yakarurama uye yakamanikana, yakasimudzwa kumusoro zvikuru pamusoro penyika. Panzira iyi vanhu veadventi vakanga vachifamba vachienda kuguta rakanga riri kumucheto uri kure kwenzira. Vakanga vane chiedza chakajeka chakanga chakaiswa shure kwavo pakutanga kwenzira, icho mutumwa akandiudza kuti chaiva ‘kuchema kwousiku pakati pousiku.’ Chiedza ichi chaivhenekera munzira yose, uye chaipa chiedza kutsoka dzavo, kuti varege kugumburwa.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Kana vakaramba vakatarisa maziso avo kuna Jesu, uyo akanga ari pamberi pavo chaipo, achivatungamirira kuguta, vakanga vakachengeteka. Asi pasina nguva vamwe vakatanga kuneta, vakati guta rakanga richiri kure kwazvo, uye vakanga vatarisira kuti vangadai vakatopinda mariri kare. Ipapo Jesu aivakurudzira nokusimudza ruoko rwake rworudyi rune kubwinya, uye kubva muruoko rwake maiguma chiedza chairovera pamusoro peboka reAdventi, uye vakadanidzira vachiti, ‘Hareruya!’ Vamwe vakakurumidza kuramba chiedza chakanga chiri shure kwavo, vakati akanga asiri Mwari akanga avatungamirira kusvika kure kwakadaro. Chiedza chakanga chiri shure kwavo chakabva chadzima, chikasiya tsoka dzavo dziri murima guru chose, vakagumburwa, vakarasikirwa nokuona chiratidzo uye naJesu, ndokubva panzira vawira pasi munyika yerima neyakaipa yakanga iri pasi.” Christian Experience and Teachings of Ellen G. White, 57.
When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.
Apo Kristo anosimudza ruoko rwake runobwinya, anenge achishandisa “ruoko” rwake sechiratidzo chebasa rake rokutungamirira vanhu vake. Kana tichibatanidza kuuya kwengirozi yechipiri nengirozi yokutanga yakaburuka musi wa11 Nyamavhuvhu, 1840, tinoona kuti ngirozi mbiri idzi dzaiva neshoko mumaoko adzo.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …
“Ndakaratidzwa kufarira kwakanga kwaitwa nedenga rose pabasa raiitwa panyika. Jesu akatuma mutumwa ane simba kuti aburuke azoyambira vagari venyika kuti vagadzirire kuonekwa kwake kwechipiri. Mutumwa paakabva pamberi paJesu kudenga, chiedza chakanga chakajeka zvikuru uye chine kubwinya chikamutungamirira pamberi pake. Ndakaudzwa kuti basa rake raiva rokuvhenekera nyika nokubwinya kwake uye kunyevera munhu pamusoro pehasha dzaMwari dziri kuuya. …
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.
“ఏ మరొక బలమైన దూత భూమికి దిగివచ్చుటకు నియమింపబడ్డాడు. యేసు అతని చేతిలో ఒక లేఖనమును ఉంచెను; అతడు భూమికి వచ్చుచుండగా, ‘బబులోను పడిపోయెను, పడిపోయెను’ అని గొప్పగా మొరపెట్టెను. అప్పుడు నేను నిరాశకు గురైనవారు మరల తమ కళ్లను పరలోకమునకు ఎత్తి, తమ ప్రభువు ప్రత్యక్షతకై విశ్వాసముతోను నిరీక్షణతోను చూచుచుండుట చూచితిని. అయితే అనేకులు మూర్ఖస్థితిలో, నిద్రించుచున్నట్లుగా, అలాగే నిలిచియుండినట్లు కనబడిరి; అయినను వారి ముఖములపై గొప్ప దుఃఖమునకు చిహ్నమును నేను గమనించగలిగితిని. నిరాశకు గురైనవారు పరిశుద్ధ గ్రంథముల ద్వారా తాము ఆలస్యకాలమందున్నారని, దర్శనసిద్ధి నెరవేరుటకై సహనముతో నిరీక్షింపవలసి యున్నదని గ్రహించిరి. 1843 సంవత్సరమందు తమ ప్రభువును ఎదురుచూడుటకు వారిని నడిపించిన అదే సాక్ష్యము, 1844 సంవత్సరమందు ఆయనను ఆశించుటకు వారిని నడిపించెను. అయినను 1843లో వారి విశ్వాసమునకు లక్షణమైన ఆ ఉత్సాహశక్తి ఎక్కువమందియందు లేదని నేను చూచితిని. వారి నిరాశ వారి విశ్వాసమును మసకబార్చెను.” Early Writings, 246, 247.
Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.
Vatumwa vose vari vaviri ndevamwe vevatumwa vatatu avo pamwe chete vari chiratidzo chimwe, saka vanowirirana maererano neshoko ravanomirira, kunyange hazvo mumwe nomumwe achimirira shoko rake rakasarudzika. Vatumwa vose vari vaviri vane “chinyorwa” mumaoko avo, chinomirira muedzo. “Ngirozi yokutanga neyechipiri dzinofanira kufamba dzakafanana” nengirozi yechitatu.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Mwari vakapa mashoko eChizaruro 14 nzvimbo yawo mumutsara wechiporofita, uye basa rawo harifaniri kumira kusvikira pakuguma kwenhoroondo yenyika ino. Mashoko engirozi yokutanga neyechipiri achiri chokwadi chenguva ino, uye anofanira kufamba akaenzana neiri rinotevera. Ngirozi yechitatu inozivisa yambiro yayo nenzwi guru. ‘Shure kwezvinhu izvi,’ akadaro Johane, ‘ndakaona imwe ngirozi ichiburuka ichibva kudenga, ine simba guru, uye nyika yakavhenekerwa nokubwinya kwayo.’ Mukuvhenekerwa uku, chiedza chamashoko ose matatu chakabatanidzwa.” The 1888 Materials, 803, 804.
Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”
Sista White vanozivisa ngirozi yechitatu seiri ngirozi yaZvakazarurwa gumi nesere, uye vanozivisawo kuti ngirozi yokutanga neyechipiri dzinofanira kufamba dzakafanana nenhoroondo yechiporofita inomiririrwa nengirozi yechitatu yaZvakazarurwa gumi nesere. Nokudaro, vari kuenzanisa kuburuka kwengirozi yokutanga musi wa11 Nyamavhuvhu 1840 na9/11, uye vachizivisa kuti ngirozi yaZvakazarurwa gumi nesere ndiyo “ngirozi yechitatu.” Ngirozi yechitatu ndiyo yokupedzisira padziri nhatu, uye inofananidzirwa neyokutanga; uye nechikonzero ichi Sista White vanotizivisa kuti basa rengirozi yokutanga rakanga rakafanana chose nebasa rengirozi yaZvakazarurwa gumi nesere, nokuti basa rengirozi dzose riri mbiri rakanga riri “kuvhenekera nyika nokubwinya kwaro.”
The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.
“Ngurumo nomwe” dzinomirira kuratidzwa kwakarongeka kwezviitiko zviri mukati menhoroondo yengirozi yokutanga neyechipiri, izvo zvichadzokororwa munhoroondo yengirozi yechitatu. Kufemerwa kwakatungamirira kuti, kana tikaronga nhoroondo idzi “mutsetse pamusoro pomutsetse”, kuburuka kwengirozi yokutanga muna 1840 kunowirirana nokuburuka Kwayo pa9/11. Izvi zvinoratidza shoko rokuedzwa rinofanira kudyiwa pamwe chete nezvapupu zviviri, uye zvinowiriranisa kuodzwa mwoyo nechiratidzo chokutanga.
The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.
“မိုးကြိုးခုနစ်ချက်” သည် စိတ်ပျက်ဖွယ်အတွေ့အကြုံတစ်ရပ်ဖြင့် စတင်ပြီး ပို၍ကြီးမားသော စိတ်ပျက်ဖွယ်အဆုံးသတ်သို့ ရောက်ရှိသည့် ပရောဖက်ပြုကာလကို ကိုယ်စားပြုသည်။
When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.
Kana mutsetse wechiporofita wekuburuka kwengirozi yokutanga waenzaniswa nokusvika kwengirozi yechipiri, unobudisa “chimiro chechokwadi.” Chokwadi chinotsanangurwa sematanho matatu, okuti rokutanga nerokupedzisira zvakafanana, uye danho repakati rinomirira kupanduka. Kuenzanisa ngirozi mbiri dzokutanga nechimiro ichi, kunobudisa chimiro chinoumbwa nengirozi yokutanga neyechipiri, chinoratidza ngirozi yechitatu yaZvakazarurwa gumi namasere, uye ngirozi yechitatu yaZvakazarurwa gumi namasere mubatanidzwa wengirozi yokutanga neyechipiri.
The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.
Ngirozi yechitatu yaZvakazarurwa gumi nesere ine manzwi maviri. Izwi rokutanga rakazadzikiswa apo zvivako zveNew York zvakawira pasi pa9/11, uye izwi rechipiri rendima yechina ndiwo mutemo weSvondo. Mukati menguva inobva pa9/11 kusvikira kumutemo weSvondo, ngirozi yechitatu yaZvakazarurwa gumi nesere inomirira mubatanidzwa wengirozi yokutanga neyechipiri. Izvi zvazviri izvo, kushandisa nhoroondo yengirozi mbiri idzodzo “mutsara pamusoro pomutsara,” kumiririra nhoroondo yengirozi yechitatu yaZvakazarurwa gumi nesere—kureva kuenzanisa ngirozi yokutanga neyechipiri, nengirozi yokutanga neyechipiri.
Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.
Vatumwa vaviri vanosvika pakuvhiringidzika kwekutanga, uye vatumwa vose vari vaviri vane hukama hwechiporofita, uye vose vari vaviri vane shoko rokuedza riri muruoko rwomutumwa. Chiratidzo chinotevera chinomiririrwa mumutsara ndiwo matafura aHabhakuki, ayo anobatanidzwa zvakananga noruoko rwaMwari. Mumutsara womutumwa wokutanga, chati ya1843 inobudiswa muna Chivabvu cha1842, uye mumutsara womutumwa wechipiri, kwakanga kusina chati. Chati yakanga yaguma pakusvika kwomutumwa wechipiri. Chiratidzo chematafura aHabhakuki mumutsara womutumwa wechipiri ndiko kubviswa kworuoko rwaMwari pachikanganiso chaiva munhamba dzechati ya1843.
His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.
Ruoko rwake rwakafukidza chikanganiso panzvimbo yechiratidzo chenzira chomutumwa wokutanga, uye ruoko rwake rwakabviswa pachiratidzo chenzira ichocho ichocho, mumutsara womutumwa wechipiri. Naizvozvo, chiratidzo chenzira chamatafura aHabakuki mumitsara inoenderana yomutumwa wokutanga nowechipiri chinomirira nhanho mbiri. Munhanho yokutanga ruoko rwake runofukidza chikanganiso, uye pakupera kwenguva yechiratidzo chenzira chamatafura aHabakuki, anobvisa ruoko rwake. Nguva yokunonoka yakatanga nokusvika kwomutumwa wechipiri, uye nguva yokunonoka inopera zvishoma nezvishoma, ichitanga nokubviswa kworuoko rwake. Chiratidzo chenzira chamatafura aHabakuki chinomirira nguva inoratidzirwa noruoko rwaKristu pakutanga uye noruoko rwake pakuguma.
Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.
Maoko maviri anocherechedzwa pakuodzwa mwoyo kwekutanga, uye ose ari maviri ane shoko rokuidzwa rinofanira kutorwa nokudywa. Ipapo nguva youporofita, inomirira zvokwadi dzepasi, inotanga noruoko rwaMwari ruchifukidza uye ichiguma noruoko rwake ruchifukura. Chiratidzo chinotevera iungano yemusasa yeExeter, apo kuchema pakati pousiku kunoparadzanisa nokunatsa avo vaizotevera ruoko rwaKristu kupinda muNzvimbo Tsvenetsvene-tsvene.
When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.
ක්රිස්තුන් වහන්සේ අතිශුද්ධ ස්ථානයට පිවිසිය විට, උන්වහන්සේ ස්වර්ගය දෙසට තම අත උස්සා, කාලය තවදුරටත් නොවන්නේ යැයි දිවුරා ප්රකාශ කළහ. එම අවස්ථාවේ උන්වහන්සේ “හත් ගිගිරුම්” මුද්රා කළහ; ඒවා පළමු දූතයන් දෙදෙනාගේ ඉතිහාසය නියෝජනය කරමින්, තෙවන දූතයාගේ ඉතිහාසය තුළ නැවත පුනරාවර්තනය වන්නාහ. උන්වහන්සේ “හත් ගිගිරුම්” මුද්රා කළේ, දානියෙල්ගේ දොළොස්වන පරිච්ඡේදයේ ඇති අනාවැකි මුද්රා කළාක් මෙන්ය. දානියෙල්ගේ දොළොස්වන පරිච්ඡේදයේ, සංකේතාත්මක කාල පරිච්ඡේද තුනෙන් පළමුවන අවස්ථාවේදී, ක්රිස්තුන් වහන්සේ දෙඅත්ම ස්වර්ගය දෙසට උස්සා, දෙවියන්වහන්සේගේ ජනතාවගේ විසිරීම සම්පූර්ණ වූ කල, “විස්මයට පත්කරන මනුෂ්යයන්” බවට පත්වන්නෝ පවිත්ර කරනු ලැබ, පූජාවක් ලෙස උසස් කරනු ලබන්නාහ යැයි ප්රකාශ කරති. අපි දැන් සලකා බලමින් සිටින පළමු හා දෙවන දූතයන්ගේ ව්යුහය, සංකේතාත්මක ලෙස සෑම පියවරකදීම දෙවියන්වහන්සේගේ හස්තය ප්රකාශ කරයි.
When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.
Kana Aṅgawisira iqiniso, kuveza ukuphoxeka, njalo nxa Esusa isandla saKhe, kuvezwa ukukhanya; njalo ukukhanya yikukhanya kombiko woMkhosi Waphakathi Kwamabili. Ukuphoxeka kokuqala kusiya ekuphoxekeni okukhulu kuthwele uphawu lwe-alpha le-omega njalo kumiswe phakathi kwesakhiwo seqiniso. Ukuqala kumelela ukuphela, njalo uphawu lwendlela oluphakathi kokuphoxeka okubili luveza umphumela wokubekwa uphawu lokuvinjwa lokuvulwa kwamatafula kaHabakhukhi, okuyikuvulwa kwezindlela zakudala zikaJeremiya, njalo kumelela isisekelo okwakhiwa kuso ithempeli ngaphambi komthetho weSonto nxa ithempeli elipheleleyo liphakanyiswa ngaphezu kwezintaba zonke. Uphawu lwendlela oluphakathi eLizwini leqiniso lumelela ukuhlubuka, njalo emlandweni omelwe yikwehlukaniswa kokucina kwengqoloyi lokhula lubonakalisa ukuhlubuka kwezintombi eziyiziwula.
The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.
Uvukeli obumelwe luphawu lwendlela lwamatafula kaHabakhuku bumelwe njengobuqhubekayo, ngoba abusilo uphawu lwendlela olulodwa, kodwa buyisikhathi esinokuqala nesiphetho esichaziwe, njengoba kumelwe yisandla sikaNkulunkulu. Isandla sikaNkulunkulu sikhona kabili ekudumazekeni kokuqala, ngoba kukhona izingelosi ezimbili, zombili ezinomlayezo ezandleni zazo. Uphawu olulandelayo lwendlela lovukelo lunokuqala nesiphetho esinesandla, ngakho-ke nalo lunezandla ezimbili phakathi kwezimpawu zalo zesiprofetho. Uphawu lwesithathu lwendlela lokudumazeka okukhulu lukhomba uKristu ephakamisa isandla saKhe efunga ezulwini, kuleso siqephu kanye lapho izindudumo eziyisikhombisa zivalelwa khona, njengoba kwakunjalo kuDaniyeli isahluko seshumi nambili. Kuleyo ndawo kanye ingelosi iphawula ukuphela kwesakhiwo sesiprofetho sezingelosi ezimbili zokuqala esesizicabangayo manje, iqeda ukusetshenziswa kwesikhathi sesiprofetho, futhi izibeka esiqeshini esihambisanayo encwadini kaDaniyeli, lapho ingaphakamisi khona isandla sayo, kodwa iphakamisa zombili izandla zayo.
In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.
Muna Danieri chitsauko gumi nembiri mune nguva nhatu dzechiporofita dzinoburitswa muchisimbiso mumazuva okupedzisira, nokuti ndizvo zvinoitika kuvanhu vaMwari mumazuva okupedzisira. Chinhu chokutanga chinotaurwa muchiono chokupedzisira, chinosvika pakakwirira, chaDanieri ndechokuti Danieri, anomirira vanhu vakasara vaMwari, akanga ane kunzwisisa kwezvose zviri zviviri, chinhu chacho nechiono. Chinhu chokupedzisira chakanyorwa naDanieri ndechokuti kuwedzera kwezivo kwakashandiswa neShumba yorudzi rwaJudha kuunza rumutsiriro rwokupedzisira nokuvandudzwa pakati pevanhu vaMwari vanosiyaniswa seavo vanonzwisisa. Anoita kusimbiswa kwevanhu Vake nokuburitsa muchisimbiso “kutinhira kunomwe” kweZvakazarurwa mukuwirirana nokuburitswa muchisimbiso kwe“nguva nhatu” dzaDanieri gumi nembiri.
When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.
Kana Jesu paanoratidza kuti pakupera kwemazuva matatu nehafu euporofita ekuparadzira simba revanhu vaMwari, “zvishamiso” zvose zvaizenge zvapedzwa—ari kuratidza Chikunguru 2023, apo mazuva matatu nehafu erufu mumigwagwa eChakazarurwa gumi nerimwe akanga apera. Naizvozvo zvishamiso zvaizenge zvapedzwa mutemo weSvondo usati wasvika. Akacherechedza Chikunguru 2023 nokusimudza kwete ruoko rumwe chete, asi maoko ose ari maviri. Mukuita kudaro akanga achiratidza kupera kwenguva yokunonoka, sezvaakaita paakabvisa ruoko rwake pachikanganiso chenhoroondo yechiMillerite. Kuodzwa mwoyo kwokutanga kwakaitika musi wa18 Chikunguru 2020, sezvakaratidzirwa nokuodzwa mwoyo kwokutanga kwevaMillerite, uye nguva yokunonoka yakatanga ikaramba ichienderera kusvikira atambanudza ruoko rwake kechipiri kuti aunganidze vanhu vake vakasara muna Chikunguru 2023.
The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.
Ukudumazeka kokokuqala kumelwe yisandla sikaNkulunkulu esimboza iphutha, okwakuwukuthi kumaMillerite kwakuwukukhomba unyaka ka-1843, esikhundleni sika-Okthoba 22, 1844. Lokho kudumazeka kumelwe evesini leshumi nambili sesahluko seshumi nambili. Ukudumazeka kokokuqala kumelwe yisandla saKhe esimboza iphutha, futhi kwafaniswa namaMillerite afika ekudumaleni kokuqala. Igama elisevesini leshumi nambili lithi “uyeza.” Ubusisiwe olindayo, futhi “ofikayo” ku-1335; ubusisiwe lowo “ofikayo” ekudumaleni kuka-April 19, 1844. Igama elihunyushwe ngokuthi “uyeza” lisho “ukuthinta.” AmaMillerite abhekana nokudumazeka kwawo kokuqala lapho unyaka ka-1843 uthinta unyaka ka-1844. Ivesi leshumi nambili likaDaniyeli ishumi nambili likhomba ukudumazeka kokuqala kokubili kuka-April 19, 1844, kodwa ngokuqonde kakhulu ukudumazeka kokuqala kuka-July 18, 2020.
The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.
Yocyoyero ca mbere y’ubuhanuzi n’iyanyuma y’ubuhanuzi muri ya bihe bitatu bihishuriwe ku gihe cy’imperuka, igihe ubumenyi bwiyongera kandi bugasohoza itandukanywa rya nyuma ry’ingano n’urumamfu, bityo bikagaragaza ihishurwa ry’umucyo w’ubuhanuzi ushyira ikimenyetso ku bihumbi ijana na mirongo ine na bine, ni yo yocyoyero imwe y’ubuhanuzi.
The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.
Nthawi yoyamba ya ndime ya chisanu ndi chiwiri ndi mapeto a kumwazikana kwa masiku atatu ndi hafu a Chivumbulutso 11 mu Julaye wa 2023, ndipo nthawi ya mu ndime ya khumi ndi chiwiri ndi chiyambi cha kumwazikana komweko pa Julaye 18, 2020. Alefa ndi Omega anali atayika chizindikiro pa mbiri ya mabingu asanu ndi awiri mu Danieli 12, monga mbiri imene imayamba pa kukhumudwa kwa Julaye 18, 2020, ndipo imatha patapita masiku atatu ndi hafu a chizindikiro mu Julaye wa 2023. Chofunika mofanana ndi ichi n’chakuti, pamene Alefa ndi Omega anaika chizindikiro pa chiyambi ndi mapeto a nthawi yomaliza yochedwa, sanakweze dzanja limodzi lokha, koma manja ake onse awiri kumwamba, ndipo analumbira mwa Iye amene ali ndi moyo kwamuyaya ndi kwamuyaya.
The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!
Mwana wa Mungu aliye Mwana wa Adamu anaapa agano na Baba, papo hapo ambapo upeo wa simulizi la watu wa agano wa Mungu ulipoanza, wakati Kristo alipomwita Abramu kwa ahadi mara ya kwanza, kisha akaithibitisha ahadi hiyo kwa kiapo. Vua viatu vyako, kwa maana uko katika nchi takatifu!
The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.
Tsamba repakati pamavara matatu enguva dzechiporofita harisi chimwe chinhu chiduku, asi kuzadzikiswa kweomega kwechiporofita chenguva yesungano chaAbramu naPauro chemakore 430, sezvachimiririrwa mumakore 1290 endima yegumi neimwe. Ndima iyi, painosvikwa pairi nokunzwisisa kweMillerite, yakaratidza nguva yemakore makumi matatu yokugadzirira upapa, yozoteverwa nemakore 1260 okutambudza kweupapa. Makore 430 aAbramu anomirira uranda nokusunungurwa murudzi rwakatarwa, pamwe chete nokuti makore makumi matatu okutanga anomirira Ishe vachipinda musungano naAbramu. Makore makumi matatu okugadzirira vaprista akatanga muna 1989 panguva yokuguma, uye makore makumi matatu iwayo anopera paSvondo mutemo, apo ndima yacho inoratidza kuti chinonyangadza chinoparadza chaizoiswa, uye chobva chatambudza vanhu vaMwari kwemakore 1260 okufananidzira achienderana nemwedzi 42 yokufananidzira yaJohane muna Zvakazarurwa 13.
The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.
Kufamba kwekuvandudzwa kwevane zviuru zana nemakumi mana nezvina kwakatanga muna 1989, apo Ishe vakatanga basa ravo rokugadzirira uprista kuti hushumire panguva yedambudziko repakati pousiku, rinotanga paSunday law. Alfa naOmega vakamira pamusoro pemvura yeHidhekeri, vakasimudza maoko avo ose ari maviri kudenga, vachipika kuti kana kuparadzirwa kwaChikunguru 18, 2020 kusvikira Chikunguru 2023 kwazadziswa, zvinoshamisa zvakabatana nebasa raKristu rokubatanidza Uhumwari hwake nounhu zvaizopera.
This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.
Ichi ndicho chirevo chimwe chete chechitsauko chegumi, chiri mumutsara wokutinhira kunomwe, nokuti haana kungogumisira ipapo kushandiswa kwenguva kwechiporofita chete, asiwo akaratidza kuti mumazuva okunzwika kwehwamanda yechinomwe chakavanzika chaMwari chaizopedzwa. Ndima inoenderana iri muna Danieri 12 inoratidza kuti, pakapera kuparadzirwa muna Chikunguru cha2023, kupedzwa kwechisimbiso chevanhu vaMwari kwaizopedzwa, sezvinomiririrwa nokunzwika kwehwamanda yechinomwe kwakawirirana naKristu achisimudza ruoko rwake nokupika muzvikamu zviviri izvi zvinoenderana.
The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.
Nthawi yoyamba ya uneneri ndi nthawi yomaliza ya uneneri ya uthenga wa magawo atatu wa Danieli khumi ndi ziwiri ili ndi chizindikiro cha alpha ndi omega. Nthawi yoyamba ya vesi 7 imazindikiritsa mapeto a nthawi yomweyo yomwe vesi 12 limasonyeza chiyambi chake. Pakati pa mavesi 7 ndi 12, mbiri ya nthawi ya mapeto kuyambira mu 1989 kufikira kutseka kwa nthawi ya chifundo yaimiridwa. Pakati pa nthawi ya alpha ya vesi 7 ndi mbiri ya omega ya vesi 12, kupanduka komaliza kwa anthu kuyambira pa lamulo la Lamlungu kufikira Mikaeli ayimirira kwaimiridwa, ndipo kwaimiridwa m’chaputala chomwecho momwe Mikaeli ayimirira.
The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.
Uasi wa kipindi cha katikati, kimsingi ni historia ya nje ya uasi, lakini miaka thelathini ya kwanza ni historia ya ndani ya maandalizi ya makuhani walio katika makabiliano ya moja kwa moja na nguvu za nje zinazowakilishwa katika kipindi kinachofuata cha 1260.
The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.
Nthawi yapakati ikuimira kuwukira kwa chilembo chakhumi ndi chitatu cha alifabeti ya Chihebri, ndipo imaphatikizana ndi zamkati pamene ikuonetsa nkhondo yomaliza ya mkangano waukulu pa dziko lapansi, pamene nthawi ya chisankho ikadali. Kuphatikizana kwake kwa zakunja ndi zamkati kulinso uthenga wa masomphenya omaliza a Danieli, woimiridwa ndi mtsinje wa Hiddekel ndi machaputala atatu amene nawonso ali ndi chizindikiro cha Alfa ndi Omega, ndipo amamangidwa pa kapangidwe ka choonadi. Chaputala choyamba ndi chomaliza zikunena za kusindikizidwa kwa anthu a Mulungu amene aonekera ngati nyenyezi zowala ku nthawi zonse. Chaputala chapakati cha kuwukira chikusonyeza mbiri yomweyi yoimiridwa mu vesi la khumi ndi limodzi ndi zaka 1290, limene ndi vesi lapakati m’kapangidwe komweko.
When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.
Kristu paano anoshandisa ruoko rwake mukuvakwa kwechiprofita, runomiririra chokwadi zvizhinji, asi runomiririrawo nzira yaari kutungamirira vanhu vake pairi. Zvakazarurwa zvaJesu Kristu zvakatanga kusunungurwa chisimbiso muna Chikunguru cha2023. Kusunungurwa ikoko kunosanganisirawo kusunungurwa kwezvisimbiso zvinomwe zvemabhanan’ana uye shoko raDanieri sezvarinomiririrwa muchitsauko chegumi nembiri. Kusunungurwa uku kunoitika mukati menhoroondo yakavanzika yendima makumi mana, yakatanga muna 1989 uye inoguma paSunday law. Munhoroondo iyoyo vanhu vaMwari vachaiswa chisimbiso, uye vanoiswa chisimbiso nokudururwa kweMweya Mutsvene. Kudururwa kwekupedzisira kweMweya Mutsvene kunoratidzwa muchitsauko chechisere chaZvakazarurwa, kwarinomiririrwa sechisimbiso chechinomwe, uye naizvozvo chisimbiso chokupedzisira. Shumba yorudzi rwaJudha yakakunda muchitsauko chechishanu kuti izarure bhuku rakanga rakasimbiswa nezvisimbiso zvinomwe.
The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.
Chisimbiso chechitanhatu chakamutsa mubvunzo pakupera kwechitsauko chechitanhatu, chichibvunza kuti ndiani aizokwanisa kumira panguva iyo pasisina kuyananiswa kwechivi.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Ngokuba selufikile usuku olukhulu lolaka lwakhe; ngubani ongema? IsAmbulo 6:17.
The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.
Chitsauko chinotevera, kana kuti ungati ndima inotevera, chinounza kuiswa kwechisimbiso kwezana namakumi mana nezvina zvuru, pamwe neboka guru revanhu vanounganidzwa muumambo hwaMwari panguva yedambudziko remutemo weSvondo. Zana namakumi mana nezvina zvuru ndiwo mhinduro kumubvunzo wechisimbiso chechitanhatu. Mushure mokunge vamiririrwa muchitsauko chechinomwe, ipapo chitsauko chechisere chinoratidza kubviswa kwechisimbiso chechinomwe nechokupedzisira.
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.
Na alipokifungua muhuri wa saba, kukawa kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa baragumu saba. Kisha malaika mwingine akaja akasimama madhabahuni, naye alikuwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili auweke pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyokuwa mbele ya kiti cha enzi. Na ule moshi wa uvumba, uliokuja pamoja na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa yule malaika.
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.
Mutumwa akatora chipisiso, akachizadza nomoto wepaaritari, akachikandira panyika; kukavapo manzwi, nokutinhira, nokupenya kwemheni, nokudengenyeka kwenyika. Zvakazarurwa 8:1–5.
The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.
“ʽMulilo,’ uuli waimininwa muli Isaya cipandwa 6 nga ni ‘lyaala,’ uli munyina White aiminina nga cishibilo ca kusambululwa, ufumishiwa pa cipailo no kuposelwa pe sonde. ‘Mulilo’ uwafuma ku mulu pa Pentekoste waimininwe nga ndimi sha ‘mulilo.’ ‘Mulilo’ e co Intumwa ya Cipangano ishaisa mu kusambulula abana ba kwa Levi.”
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Mũpepeti wake wĩ guoko-inĩ gwake, na nĩagathambirĩria kĩanda gĩake biũ, agakorwo ngano ciake gĩkũyũ-inĩ.’ Mathayo 3:12. Ino nĩ ĩmwe ya ciira cia gũtherio. Na ciugo cia ũhoro-wa-ma, makũyũ maikaragwo matiganĩrio na ngano. Tondũ nĩmaitĩire kũrĩa na kwĩhoya-rĩa-ngai mũno nginya matigĩkĩra kũrĩithia, na nĩmendaga thĩ mũno nginya matigĩkĩra mũoyo wa kwĩnyihĩria, andũ aingĩ nĩmahiũkire maigua Jesũ. Aingĩ matũũrĩire o na ũmũthĩ makĩhĩtũka ũguo. Ngoro cia andũ nĩcirĩmwo mũthenya wa ũmũthĩ ta ũrĩa arutwo acio maagerirwo kĩrĩkanĩro-inĩ kĩa Kaperinaumu. Hĩndĩ ĩrĩa ũhoro-wa-ma ũletwo mũoyo-inĩ, nĩmonaga atĩ mĩtugo yao ndĩrĩ hamwe na kwenda kwa Ngai. Nĩmonaga atĩ no nginya gucorwo ũgarũri mũingĩ mũno harĩ o ene; no matikwenda kwambata wĩra ũcio wa kwĩnyima. Nĩ ũndũ ũcio marakaraga hĩndĩ ĩrĩa mehia mao mamanyithirio. Moka bĩrĩa maiguĩte, ta ũrĩa arutwo marutire Jesũ, makĩinũgũra, ‘Ũyũ nĩ ũhoro mũritũ; nũũ ũngĩũigua?’” The Desire of Ages, 392.
Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.
Moto ndiyo iliyoshuka juu ya sadaka ya Eliya, kama ilivyokuwa pia kwa sadaka ya Gideoni kwa malaika. “Moto” wa utakaso ni Neno la Mungu, kwa maana kufanywa watakatifu ni kutakaswa kwa Neno Lake. “Moto” unaotupwa chini duniani muhuri wa saba unapoondolewa unabainisha kutiwa nguvu kwa ujumbe wa kinabii unaofunuliwa katika siku za mwisho, wakati wa mlio wa tarumbeta ya saba, wakati wa utimilifu wa mwisho na mkamilifu wa matukio yanayowakilishwa na ngurumo saba na kuthibitishwa na vipindi vitatu vya kinabii vya Danieli kumi na mbili vilivyotiwa muhuri hadi siku za mwisho.
The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.
Kuzivulwa kweSambulo sikaJesu Kristu ngaphambi nje kokuvalwa kwesikhathi sokuvivinywa kwesintu—kuhlanganisa ukuvulwa kweziyalezelo eziyisikhombisa, ukususwa kophawu lwesikhombisa, ukuvulwa kukaDaniyeli ishumi nambili, kanye nokuvulwa komlando ofihlekile wevesi lamashumi amane likaDaniyeli ishumi nanye, wona kanye umlando lapho ingelosi yabuza iNdoda eyayembethe ilineni ukuthi ukuphela kwalezi zimangaliso kuyakuba yini.
The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.
Munhu akanga akapfeka mucheka werineni akapindura akati—Pamunosvika pamagumo enguva yokunonoka muna Chikunguru cha2023, munenge masvika munhoroondo yokuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina.
He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.
Akatizvewo zvakare—pakupera kwemazuva matatu nehafu okufananidzira eZvakazarurwa gumi nerimwe, shoko rouprofita rinobva mubhuku raDhanieri raizozarurwa, sezvinofananidzirwa nenguva yokuguma muna 1798. Chokwadi chaizozarurwa panguva iyoyo, pakupera kwemazuva matatu nehafu okufananidzira, chaizowanikwa mundima idzodzo pfumbamwe chaidzo dzinobva mubhuku raDhanieri dzinoratidza uye dzinotsanangura kusimbwa nokuzarurwa kwebhuku raDhanieri.
We will continue these things in the next article.
Tichaenderera mberi nezvinhu izvi muchinyorwa chinotevera.
“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.
“Kristu paakauya panyika ino, tsika dzakanga dzapfuudzwa kubva kuzvizvarwa nezvizvarwa, pamwe chete nekududzirwa kweMagwaro kwakaitwa nevanhu, zvakavanzira vanhu chokwadi sezvachiri muna Jesu. Chokwadi chakanga chavigwa pasi pemurwi wetsika. Zvinorehwa zvemweya zvemabhuku matsvene zvakanga zvarasika; nokuti mukusatenda kwavo vanhu vakanga vavhara mukova wepfuma yokudenga. Rima rakafukidza nyika, nerima gobvu vanhu. Chokwadi chakatarira pasi kubva kudenga kuenda panyika; asi hapana paionekwa chisimbiso choumwari. Kusuruvara kwakaita sechifukidziro cherufu kwakanga kwapararira pamusoro penyika.”
“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.
“Asi Shumba wa kabila la Yuda alishinda. Akaifungua ile muhuri iliyokuwa imekifunga kitabu cha maagizo ya Mungu. Ulimwengu ukaruhusiwa kutazama kweli safi, isiyochanganyika hata kidogo. Kweli yenyewe ikashuka kuondoa giza na kupinga kosa. Mwalimu alitumwa kutoka mbinguni akiwa na nuru ambayo ilipaswa kumwangazia kila mtu ajaye ulimwenguni. Kulikuwapo wanaume na wanawake waliokuwa wakitafuta maarifa kwa bidii, lile neno la hakika la unabii, na lilipokuja, lilikuwa kama nuru ing’aayo mahali penye giza.” Spalding Magan, 58.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
“Vanyori navanaFarisi vaizviti ndivo vanotsanangura Magwaro, asi vaiadudzira maererano nemafungiro avo pachavo netsika dzavo. Tsika dzavo nezvirevo zvavo zvakazova zvinoramba zvichiomesera zvikuru. Pamusoro pechirevo charo chomweya, Shoko dzvene rakazova kuvanhu sebhuku rakaiswa chisimbiso, rakavharirwa kunzwisisa kwavo.” Signs of the Times, May 17, 1905.