We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.
Tiri mukufungisisa Zvakazarurwa zvitsauko gumi nerimwe kusvika gumi netatu, umo matinowana vapikisi vose muhondo yokupedzisira yokuedzwa yegakava guru inoitika panhandare yehondo yedenga rokutanga. Vapikisi vacho ndivo vane zviuru zana namakumi mana nezvina nezviuru zvikuru zvinobuda muBhabhironi sechisimba chechipiri, vachirwisana neUnited Nations, Chechi yeKaturike, United States, naSatani pachake. Vane zviuru zana namakumi mana nezvina nezviuru zvikuru ihondo yaMwari, inomiririra shoko rengirozi yechitatu, uye mativi ose ari muhondo iyi anomiriranawo neuto rokutonga kwaMwari, rinomiririrwa kwete nengirozi yechitatu, asi nenhamo yechitatu.
In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.
Ili kubainisha tabia fulani zilizochangia kuuawa kwa pembe za Republican na Kiprotestanti mwaka 2020, tunatafuta kubainisha tabia za kiunabii zinazojitokeza katika vita ya wanadamu katika mbingu ya kwanza, kuanzia sheria ya Jumapili hadi wakati Mikaeli atakaposimama. Katika historia hiyo ulimwengu wote unalazimishwa kusimamisha sanamu kwa yule mnyama. Historia hiyo ni marudio ya historia ya Marekani tangu Septemba 11, 2001, hadi sheria ya Jumapili inayokuja upesi, ambayo hutenganisha historia hizo mbili zilizo sambamba. Kwa kuwa ni historia zinazofanana kwa ulinganifu, zote mbili zinawakilisha ushuhuda kwa historia ile nyingine. Kinachotokea katika mojawapo ya historia hizo, pia kitatokea katika ile nyingine. Ni historia ya pili ambayo ndiyo lengo la Ufunuo sura ya kumi na mbili na kumi na tatu, nasi tunakusudia kuielewa shahidi wa pili, ili kutoa nuru ya kiunabii juu ya historia ya kwanza, ambayo sasa inakaribia kumalizika.
The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.
Mphamvu zitatu zomwe zitsogolera dziko lapansi ku Armagedo zayimiridwa m’chaputala 12 ndi 13. Mphamvu ya chinjoka ndiyo yatchulidwa poyamba.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. Revelation 12:3, 4.
Uye chimwe chishamiso chikaonekwa kudenga; zvino tarirai, dhiragoni huru tsvuku, yaiva nemisoro minomwe nenyanga gumi, uye pamisoro yayo paiva nekorona nomwe. Uye muswe wayo wakakukura chikamu chetatu chenyeredzi dzokudenga, ukadzikandira panyika; uye dhiragoni ikamira pamberi pomukadzi wakanga ava kuda kusununguka, kuti ingomedza mwana wake achangoberekwa. Zvakazarurwa 12:3, 4.
Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.
Sista White anatidziwisa kuti dragoni iri muchitsauko ichi ndiSatani, asi muchirevo chechipiri iRoma yechihedheni. Zvose Satani neRoma yechihedheni zvinofananidzira United Nations. Nyanga gumi dzechikara dzinomirira mubatanidzwa wakaipa wemadzimambo gumi uri muna Zvakazarurwa chitsauko chegumi nenomwe. Madzimambo gumi iwayo anomiririrwa muna Zvakazarurwa chitsauko chegumi nenomwe, uye imomo anozivikaniswa seumambo hwechinomwe hwechiporofita cheBhaibheri. Chikara chinomiririrwa sechine misoro minomwe ine korona nomwe, zvichichiratidza seumambo hwechinomwe hwechiporofita cheBhaibheri. Muna Danieri 2 vanomiririrwa seGirisi yomweya, uye ndivowo Ahabhu muuchapupu hweGomo reKarimeri, uye ndivo vavengi gumi veMapisarema 83.
The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.
Muṱa wa vhuvhili wa shango wa swina wo bulwaho kha nzumbululo ndima dza fumimbili na fumirararu, ndi ḽivhanda ḽi bvaho lwanzheni, ḽine Khaladzi White a ḽi talusa nga u livha uri ndi Vhukhatolika.
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. 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. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:1–3.
Ndikamira pamusoro pejecha regungwa, ndikaona chikara chichibuda mugungwa, chine misoro minomwe nenyanga gumi, uye panyanga dzacho paiva nekorona gumi, uye pamusoro pemisoro yacho pakanga pakanyorwa zita rokumhura Mwari. Chikara chandakaona chakanga chakafanana nembada, tsoka dzacho dzakanga dzakaita setsoka dzebheya, uye muromo wacho wakanga wakaita somuromo weshumba; uye dhiragoni rikachipa simba raro, nechigaro charo choushe, nesimba guru. Ndikaona mumwe wemisoro yacho sokunge wakanga warohwa kusvika pakufa; asi ronda rayo rinouraya rikaporeswa; uye nyika yose ikashamiswa ikatevera chikara. Zvakazarurwa 13:1–3.
John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.
Johane akanga amire pamhenderekedzo yegungwa mundima yokutanga, uye anoona chikara chichibuda mugungwa; uye shure kwaizvozvo, anoona chikara chichibuda munyika. Hanzvadzi White vanotsanangura kuti nguva iyo Johane akaona zvikara zviviri izvi yaiva 1798, nokuti ndiro gore iro upapa “hwakatorerwa simba rahwo,” nokudaro huchigamuchira ronda rinouraya raizoporeswa pakupedzisira.
“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 rahwo, hwakamanikidzwa kurega kutambudza, Johane akaona rimwe simba idzva richisimuka kuti ridzokorore inzwi reshato, uye rienderere mberi nebasa rimwe chetero rehutsinye nerokumhura. Simba iri, rekupedzisira kuzorwisa kereke nomurayiro waMwari, rinomiririrwa nechikara chine nyanga dzakaita sedzegwayana. Zvikara zvakachitangira zvakanga zvabuda mugungwa; asi ichi chakabuda munyika, zvichimiririra kusimuka murugare kworudzi rwachaimiririra—United States.” Signs of the Times, February 8, 1910.
John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.
Johane ari kutarira shure munhoroondo paanoona chikara chegungwa, chinova upapa. Achitarira mberi munhoroondo, anoona chikara chenyika, chinova United States. Ndicho chikonzero chikara chinobva mugungwa chakagadzirwa nenzira iyi muuporofita. Achitarira shure kubva muna 1798, Johane anotanga kuona “misoro minomwe nenyanga gumi,” zvichiratidza nguva munhoroondo apo nhatu dzenyanga dzakabvutwa kuti dzipe nzvimbo kunyanga huru yeupapa, yakataura zvinhu zvikuru.
Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.
Ipapo ndipo ndingadai ndakaziva chokwadi chechikara chechina, chakanga chakasiyana nezvimwe zvose, chaityisa zvikuru, chine meno esimbi, nenzara dzendarira; chaidya, chichiputsanya kuita zvidimbu, uye chatsika zvakasara netsoka dzacho; uye pamusoro penyanga gumi dzakanga dziri pamusoro waro, nepamusoro peimwe yakazobuda, pamberi payo pakawa nhatu; iyo nyanga yaiva nameso, nomuromo waitaura zvinhu zvikuru kwazvo, uye chiso chayo chaityisa kupfuura dzimwe. Danieri 7:19, 20.
Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.
Nyanga nhatu idzodzo dzevaHeruli, vaOstrogoths, nevaVandals dzisati dzabviswa, Roma yechihedheni yakanga yakamiririrwa ne“korona gumi.” Korona gumi idzodzo dzinomiririra Roma yechihedheni. Ipapo Johane anozivisa ingwe yeGirisi, yozotevera bere reMedo-Persia, uyezve shumba yeBhabhironi.
The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.
Chekutanga chakanga chakafanana neshumba, uye chakanga chine mapapiro egondo; ndakaramba ndakatarira kusvikira mapapiro acho adzurwa, chikabviswa panyika, chikamiswa netsoka somunhu, uye chikapiwa mwoyo womunhu. Uye tarira chimwe chikara, chechipiri, chakafanana nebheya, chikazvisimudza kurutivi rumwe, uye chakanga chine mbabvu nhatu mumuromo macho pakati pamazino acho; uye vakataura kwachiri vachiti, Simuka, udye nyama zhinji. Shure kwaizvozvo ndakatarira, uye tarira chimwezve, chakafanana nembada, chaiva namapapiro mana eshiri pamusana pacho; chikara ichocho chakanga chinewo misoro mina; uye chakapiwa ushe. Dhanieri 7:4–6.
There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.
Hakuna hata sehemu moja ya Ukatoliki iliyo ya Kikristo, na yule mnyama wa baharini anawakilisha muungano wa falme zote za awali za kipagani katika unabii wa Biblia. Mnyama wa baharini anawakilishwa katika mpangilio wa kihistoria ulio kinyume, kwa maana Yohana anatazama nyuma katika historia. Kwanza aliona mamlaka ile iliyoanzishwa wakati pembe zile tatu zilipoondolewa—upapa. Kisha akaona pembe kumi zenye taji kumi—Rumi ya kipagani. Kisha akaona chui—Ugiriki. Kisha akaona dubu—Umedi na Uajemi. Kisha akaona simba—Babeli. Maelezo ya mnyama wa baharini yanajumuisha vipengele vya kila mmoja wa falme za kipagani zilizotangulia, na maelezo hayo yanathibitisha kwamba upapa ni mkusanyiko wa kila namna ya upagani ambayo imewahi kuwapo katika historia ya Biblia. Hakuna hata sehemu moja ya Ukatoliki iliyo ya Kikristo. Kitu chochote kinachoweza kuonekana kuwa cha Kikristo ndani ya Ukatoliki ni bandia.
At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.
PaGomo reKarimeri, Erija paakarwa na vaporofita vaJezebheri pamwe chete nomurume wake akatsauka pakutenda, Jezebheri akanga ari kumusha kuSamaria. Hure reTire rinokanganwika mukati menhoroondo yechikara chenyika chine nyanga mbiri. Jezebheri anogarwa achivanzwa kure, uye muna Zvakazarurwa chitsauko chegumi nembiri nechitsauko chegumi netatu nyika inotevera nokushamiswa shure kwake, asi haana kuratidzwa sechinhu chinoshamisa chinotariswa nokushamiswa kumatenga, sezvakaita United Nations, United States naSatani. Ari kumashure zvakare panzvimbo yake yokuraira muSamaria—guta reRoma.
The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.
Historia ya mnyama wa nchi ndimo inapotambulishwa jaribu la sanamu ya mnyama kwa ulimwengu wote. Jaribu hilo hufanyika wakati wa vita vya mbingu ya kwanza. Hili ndilo tunalotaka kulizingatia wakati huu. Nitaibadilisha Marekani badala ya neno “yeye” katika aya ambazo sasa tutaenda kuzizingatia.
And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And the United States doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which the United States had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And the United States causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.
Ipapo ndakaona chimwe chikara chichibuda munyika; uye United States yakanga ine nyanga mbiri dzakafanana nedzegwayana, uye United States yakataura seshato. Uye United States inoshandisa simba rose rechikara chokutanga pamberi pacho, uye inoita kuti nyika navanogara mairi vanamate chikara chokutanga, chakanga chaporeswa ronda racho rwourayi. Uye United States inoita zvishamiso zvikuru, zvokuti inoburutsa moto uchibva kudenga uchiwira panyika pamberi pavanhu, uye inonyengera vanogara panyika nenzira yezvishamiso izvozvo zvayakapiwa simba rokuita pamberi pechikara; ichiti kuna vanogara panyika vaite mufananidzo wechikara, chakanga chine ronda romunondo, asi chikararama. Uye [United States] yakapiwa simba rokupa mweya kumufananidzo wechikara, kuti mufananidzo wechikara utaurewo, uye uite kuti vose vasingazomunamati vafe. Uye United States inoita kuti vose, vaduku navakuru, vapfumi navarombo, vakasununguka navasungwa, vapihwe chiratidzo muruoko rwavo rworudyi kana pahuma dzavo; uye kuti kurege kuva nomunhu angatenga kana kutengesa, asi iye ane chiratidzo, kana zita rechikara, kana nhamba yezita raro. Zvakazarurwa 13:11–17.
In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.
Mu Zibvumbulutso igice cya cumi na gatatu, ikiyoka cya Roma ya gipagani cyahaye ubupapa ibintu bitatu ubwo bwashyiraga ubupapa ku ntebe y’ubutegetsi bw’isi.
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 chandaakaona chakanga chakafanana nembada, tsoka dzacho dzakanga dzakaita setsoka dzebheya, uye muromo wacho wakanga wakaita somuromo weshumba; uye dhiragoni ndokuchipa simba rayo, nechigaro chayo choushe, nesimba guru. Zvakazarurwa 13:2.
The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”
Madzimambo gumi anomiririra Roma yechihedheni (France iri mambo mukuru pakati pegumi ava, sezvinomiririrwa naAhabhu) akapa hupapa zvinhu zvitatu: simba, chigaro, nesimba rokutonga. Apo mambo Constantine akatamisa guta guru kubva muguta reRoma kumadokero achiriendesa kumabvazuva, uye akaita Constantinople guta guru idzva reHumambo hweRoma mugore ra330, Roma yechihedheni yakabva yapa kereke yeRoma “chigaro” chayo.
When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”
Mambo Clovis wa Wafranki (Ufaransa) alipogeukia Ukatoliki na kuanza kupigana dhidi ya mamlaka zilizokuwa zimekuwa zikipinga kuinuka kwa upapa hadi kwenye kiti cha enzi cha dunia katika mwaka wa 496, ndipo Roma ya kipagani ilipoupa upapa “uwezo” wake.
In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.
Muna 533, Justinian akaita chirevo chakazivisa kereke yeRoma semusoro wemakereke ose, uyezve semururamisi wavanyengeri vedzidziso. Panguva iyoyo, masimba eRoma yechihedheni akanga apiwa hupapa.
In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.
Mundima yegumi nembiri, “[United States] runoshandisa simba rose rechikara chokutanga pamberi pacho.” Simba rakashandiswa noupapa rinomiririrwa naClovis, uyo akatsaurira upfumi hwake hwehondo nehwoupfumi kuupapa. Ndokusaka Katurike ichidana Clovis kuti “dangwe rekereke yeKaturike,” uye France kuti “mwanasikana mukuru wekereke yeKaturike.” United States ichaita basa rimwe chetero rakasviba kuupapa rakavambwa naClovis muna 496.
The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.
Amandla e-United States ayakusetyenziswa ukwenza “umhlaba nabo bonke abahlala kuwo banqule irhamncwa lokuqala, elaphiliswa inxeba lalo elibulalayo.” I-United States iya kusebenzisa amandla ayo omkhosi nawezoqoqosho ukwenza ihlabathi liphela lamkele iCawa njengomhla wokuphumla. Ihenyukazi laseTire liya kuqala lihenyuze kunye nerhamncwa lomhlaba emthethweni weCawa osondelayo ngokukhawuleza, lize ke liphume liye kuhenyuza kunye nabo bonke abanye ookumkani bomhlaba.
In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.
Mu vesi ya khumi na zitatu, “iyo [United States] ichita vyamphamvu vikuru, mwakuti yipangiska moto kukhira pasi kufuma kuchanya kuya pa charu chapasi pamaso pa ŵanthu.” Moto ukuimira uthenga wambura utuŵa. Malulimi gha moto pa zuŵa la Pentekosite ghakaimira uthenga utuŵa uwo ukalondezgana na nkhongono yakupharazga uthenga uwo ku charu chose. Moto uwo United States yizamwiska kufuma kuchanya nawo uzamukhwaska so mtundu uliwose, na lulimi lirilose.
In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.
Mundima regumi neina, United States inonyengera “vanogara panyika nenzira yezvishamiso izvo [United States] yakanga iine simba rokuita pamberi pechikara; ichiti kuna vanogara panyika, vaite mufananidzo wechikara, chakanga chine ronda romunondo, asi chikararama.” Kunyengera kunoshandiswa neUnited States kunyengera nyika kunomiririrwa nemoto wakaburuka kubva kudenga mundima yapfuura. Moto unobva kudenga unobudisa zvishamiso zvinoshandiswa neUnited States kuraira nyika kuti igadze hurumende imwe yenyika yose inoumbwa nokubatanidzwa kwechechi nehurumende, chechi iri iyo inotonga ukama ihwohwo.
This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.
Ichi ndicho chakafananidzirwa neukama hwaAhabhi naJezebheri pakasimudzwa Eriya. Kurwa kwaEriya paGomo reKarimeri kwakazadzikiswa pakutanga kweUnited States munguva yesangano rengirozi yokutanga kubva muna 1840 kusvika 1844, nechinangwa chokusiyanisa muporofita wechokwadi wechiPurotesitendi kubva kuvaporofita venhema vose vechiPurotesitendi.
It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.
Zinokwanirizve zvakare pakuguma kweUnited States, panguva yokuedzwa kwokuumbwa kwemufananidzo wechikara kwakatanga musi waGunyana 11, 2001, uye kunopera pamutemo weSvondo uri kuuya nokukurumidza.
Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.
Kuzadzikiswa kwakakwana kwaEriya kunoitika zuva guru nerinotyisa raJehovha risati rasvika, iro riri matambudziko manomwe okupedzisira. Naizvozvo, Gomo reKarimeri, Eriya, Ahabhi naJezebheri zvinomiririrwa mubasa reUnited States richimanikidza pasi rose kugamuchira hurumende yomunyika imwe chete yeUnited Nations inotongwa neChechi yeRoma Katurike. United States inozadzikisa chiito ichi nesimba rayo remauto, nesimba raro rezvehupfumi, uye nenzira dzokutaurirana dzakaora uye dzinonyengera dzarinotungamirira nokudzora, zvinomiririrwa nezvinonzi “information super highway” yewebhu yepasi rose.
In verse fifteen, we are informed that “the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.
Mu ndime ya khumi na zisanu, tikudziwitsidwa kuti, “icho [United States] chinali ndi mphamvu yopatsa moyo kwa chifaniziro cha chilombo, kuti chifaniziro cha chilombo chilankhule, ndiponso chipangitse kuti onse amene sakapembedza chifaniziro cha chilombo aphedwe.” Chotero, chiwopsezo cha imfa mwa mphamvu zankhondo za United States, pamene pamenepo chinkaimira mfumu yayikulu ya United Nations, chimapatsa mphamvu boma la dziko limodzi la United Nations kulankhula. Ntchito yolankhula imeneyi imakwaniritsidwa kudzera mu ulamuliro wa malamulo ndi wa chiweruzo. Nthambi yopanga malamulo ya United Nations ili ku New York, ndipo nthambi yachiweruzo ya United Nations ili ku The Hague, Netherlands. The Hague ikuyimira Dziko Lakale, ndipo New York ikuyimira Dziko Latsopano. United States ndi Netherlands onse ali ndi mbiri zakale zimene anadziwika kwambiri monga oteteza akulu a ufulu ndi kumasuka, koma onsewa amamaliza mbiri zawo zosiyanasiyana—akulankhula ngati chinjoka.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.
“Kungani iSabatha sesibe yiphuzu elikhethekile lokuphikisana kulo lonke elobuKristu, futhi iziphathimandla zenkolo nezombuso sezihlangene ukuphoqelela ukugcinwa kweSonto, ukwenqaba okuqhubekayo kweqaqa elincane ukuba livume ngaphansi kwesidingo esidumile kuyokwenza laba bantu babe yizinto zokwenyanywa yizwe lonke.... futhi ekugcineni kuyokhishwa umyalo omelene nalabo abangcwelisa iSabatha somyalo wesine, ubamemezele njengabafanele isijeziso esinzima kunazo zonke futhi unike abantu inkululeko, emva kwesikhathi esithile, ukuba bababulale. UbuRoma ezweni elidala nobuProthestani obuhlubukileyo ezweni elisha buyolandela indlela efanayo kulabo abahlonipha yonke imiyalo kaNkulunkulu.”
“The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.
“Povo ya Xikwembu yi ta nghenisiwa enhlomulweni ni maxangu lawa muprofeta a ma hlamuselaka tanihi nkarhi wa nhlomulo wa Yakobo.” The Great Controversy, 615, 616.
In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.”
Mu ndima dzegumi nenhanhatu negumi nenomwe, mushure mokunge chifananidzo chechikara chamiswa uye chapihwa simba rokutaura, “[United States] chinomanikidza vose, vaduku navakuru, vapfumi nevarombo, vakasununguka navaranda, kuti vagamuchire mucherechedzo paruoko rwavo rworudyi, kana pahuma dzavo: Uye kuti kurege kuva nomunhu anokwanisa kutenga kana kutengesa, kunze kwouyo ane mucherechedzo, kana zita rechikara, kana nhamba yezita raro.”
The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.
Ukuumbwa kwa sanamu ya mnyama ndiyo mtihani unaotangulia mtihani wa chapa ya mnyama. Tusipopita mtihani unaowakilishwa na kuumbwa kwa sanamu ya mnyama, tutashindwa mtihani wa chapa ya mnyama. Hii ni mitihani miwili tofauti, na ni aina mbili tofauti za mitihani.
The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.
Kuumbwa kwa sanamu ya mnyama kulipoanza mnamo Septemba 11, 2001, ni onyo la kinabii kwamba kufungwa kwa muda wa rehema kunakaribia kutukia. Huo ndio ujumbe wa Eliya unaotambulisha kwamba Mlima Karmeli uko karibu katika upeo wa macho, na kwamba watu wa Mungu wanahitaji kujipatia mafuta ya tabia, mafuta ya Roho Mtakatifu, na mafuta ya ujumbe wa Kilio cha Usiku wa Manane kabla ya mwito wa mwisho kutolewa. Wanahitaji kuamka, ili Eliya atakapowauliza, “Mtasita kati ya mawazo mawili hata lini?”—wasikose cha kusema, kwa maana kukosa cha kusema wakati huo ni kupokea alama ya mnyama. Jaribio la sanamu ya mnyama linawakilisha kazi ya kuuelewa ujumbe unaotangaza kufungwa kwa hukumu, kama vile ujumbe wa Wamillerite ulivyotangaza kufunguliwa kwa hukumu.
The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.
ਮ੍ਰਿਗ ਦਾ ਨਿਸ਼ਾਨ ਪਰਖ ਕਿਸੇ ਚੋਣ ਨੂੰ ਸ਼ਾਮਲ ਨਹੀਂ ਕਰਦੀ, ਕਿਉਂਕਿ ਇਸ ਵਿੱਚ ਪਰਖ-ਕਾਲ ਦਾ ਕੋਈ ਤੱਤ ਨਹੀਂ ਹੁੰਦਾ। ਇਹ ਸਮੇਂ ਦਾ ਕੋਈ ਅੰਤਰਾਲ ਨਹੀਂ, ਸਗੋਂ ਸਮੇਂ ਦਾ ਇੱਕ ਨਿਰਣਾਇਕ ਬਿੰਦੂ ਹੈ। ਇਹ ਇੱਕ ਸੰਕਟ ਹੈ, ਅਤੇ ਇਸ ਲਈ ਇਹ ਇੱਕ ਕਸੌਟੀ ਹੈ ਜੋ ਉਹਨਾਂ ਇਸਰਾਏਲੀਆਂ ਦੇ ਚਰਿਤਰ ਨੂੰ ਪ੍ਰਗਟ ਕਰੇਗੀ ਜਿਨ੍ਹਾਂ ਨੂੰ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਸਮੇਂ ਅਹਾਬ ਵੱਲੋਂ ਕਰਮਲ ਪਹਾੜ ਉੱਤੇ ਬੁਲਾਇਆ ਗਿਆ ਹੈ। ਤਦ ਉਹ ਉਸ ਚਰਿਤਰ ਨੂੰ ਪ੍ਰਦਰਸ਼ਿਤ ਕਰਨਗੇ ਜੋ ਉਨ੍ਹਾਂ ਨੇ ਇਸ ਤੋਂ ਪਹਿਲਾਂ ਦੇ ਉਸ ਸਮੇਂ ਦੇ ਅੰਤਰਾਲ ਦੌਰਾਨ ਵਿਕਸਿਤ ਕੀਤਾ ਹੈ, ਜਿਸ ਨੂੰ ਭਵਿੱਖਬਾਣੀਕ ਰੂਪ ਵਿੱਚ ਮ੍ਰਿਗ ਦੀ ਮੂਰਤੀ ਦੀ ਪਰਖ ਕਿਹਾ ਗਿਆ ਹੈ।
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.
Naizvozvo (sezvinotaura Mweya Mutsvene zvichinzi, Nhasi, kana muchinzwa inzwi rake, musaomesa moyo yenyu, sezvakaitwa pakumumukira, pazuva rokuidzwa murenje; madzibaba enyu paakandiidza, akandiedza, akaona mabasa angu makore ana makumi mana. Naizvozvo ndakatsamwira rudzi irworwo, ndikati, Vanogara vachitsauka mumoyo mavo; uye havana kuziva nzira dzangu. Naizvozvo ndakapika pakutsamwa kwangu ndichiti, Havangapindi muzororo rangu.) Chenjerai, hama, kuti kurege kuva mune mumwe wenyu moyo wakaipa wokusatenda, wokutsauka kuna Mwari mupenyu. Asi kurudziranai zuva rimwe nerimwe, pachiri kunzi Nhasi; kuti kurege kuva nomumwe wenyu anoomeswa nokunyengera kwechivi. Nokuti takaitwa vagovani vaKristu, kana tikabatisisa kutanga kwokuvimba kwedu kwakasimba kusvikira kumugumo; sezvazvinonzi, Nhasi, kana muchinzwa inzwi rake, musaomesa moyo yenyu, sezvakaitwa pakumumukira. VaHebheru 3:7–15.