And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Na alipovunja muhuri wa saba, kukawa kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wanaosimama mbele za Mungu; nao wakapewa baragumu saba. Na malaika mwingine akaja akasimama madhabahuni, akiwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili aufukize pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyokuwa mbele ya kiti cha enzi. Na moshi wa uvumba, pamoja na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa yule malaika. Kisha yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akakitupa duniani; kukawa sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
Tiri kubata pamusoro pokudururwa kwemoto mutsvene unobva musananguro yokudenga, panguva yenhoroondo iyo United States ichaburutsa moto usiri mutsvene unobva kudenga rokutanga. Zvakazarurwa nezvakataurwa nemitinhiro minomwe muna Zvakazarurwa chitsauko 10, zvaifanira kuvharwa chisimbiso kusvikira nguva pfupi miedzo isati yavharwa. Nguva yomukana wenyasha inomirirwawo seiri pedyo nokuvharwa apo chisimbiso chechinomwe chinovhurwa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Zvino akati kwandiri, Usanamatidza mashoko okuprofita ebhuku iri; nokuti nguva yava pedyo. Asakarurama, ngaarambe asina kururama; uye akasviba, ngaarambe akasviba; uye akarurama, ngaarambe akarurama; uye mutsvene, ngaarambe ari mutsvene. Zvakazarurwa 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
Ukuvulwa kophawu lwesikhombisa kwenzeka njengoba izingelosi eziyisikhombisa zilungiselela ukukhala amacilongo.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
Na malaika saba waliokuwa na tarumbeta saba wakajitayarisha kuzipiga. Ufunuo 8:6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
Kana nguva yenyasha yapera, “hakuna munhu” “anokwanisa kupinda mutemberi,” nokuti kureverera kwaKristu pamusoro pezvivi zvavanhu kwapera. Nguva yenyasha yapera, uye vatumwa vanomwe vanorayirwa kudurura ndiro dzehasha dzaMwari.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
Imba yakazadzwa noutsi hwaibva mukubwinya kwaMwari nokumusimba rake; uye hakuna munhu akagona kupinda mutembere kusvikira matambudziko manomwe avatumwa vanomwe azadziswa. Zvino ndakanzwa inzwi guru richibva mutembere richiti kuvatumwa vanomwe, Endai henyu, mudurure mbiya dzehasha dzaMwari panyika. Zvakazarurwa 15:8; 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
Hakuna dalili yoyote kwamba wale malaika saba wanaopiga tarumbeta saba katika Ufunuo sura ya tisa hadi ya kumi na moja ni tofauti na wale malaika saba wanaomimina mapigo saba ya mwisho. Kinyume chake, sifa za kinabii za hukumu zinazoonyeshwa na tarumbeta saba zinaendana na mahali pamoja na athari za vitasa saba vya ghadhabu ya Mungu katika sura ya kumi na sita. Zaidi ya hayo, kama uhusiano wa moja kwa moja zaidi, hukumu za tarumbeta zinaitwa waziwazi mapigo.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.
Nevarume vose vakanga vasina kuurayiwa nenjodzi idzi havana kutendeuka pamabasa amaoko avo, kuti varege kunamata madhimoni, nezvifananidzo zvegoridhe, nesirivha, nendarira, nedombo, nezvehuni; izvo zvisingagoni kuona, kana kunzwa, kana kufamba. Zvakazarurwa 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
Ukuvulwa kophawu lwesikhombisa kubekwe ngenhloso ngaphakathi komongo wokuseduze kokuphela kwesikhathi somusa. Uphawu lwesikhombisa lumelela ufakazi wesibili walokho “okwashiwoyo” yizulu ezikhombisa, uJohane kanye noPawulu ababenvinjelwe ukukubhala.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
Akachema nenzwi guru, sokunge shumba ichidzvova; zvino wakati achema, mabhanan’ana manomwe akabudisa manzwi awo. Uye mabhanan’ana manomwe wakati abudisa manzwi awo, ndakanga ndava kuda kunyora; asi ndakanzwa izwi richibva kudenga richiti kwandiri, Chisimbise zvinhu zviya zvakataurwa nemabhanan’ana manomwe, uye usazvinyora. Zvakazarurwa 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Zvakanga “zvataurwa” nengurumo nomwe zvakaiswa chisimbiso; uye muchitsauko makumi maviri nembiri, chiporofita chakanga chakaiswa chisimbiso mubhuku raZvakazarurwa chaifanira kuzarurwa, uye sezvakanga zvakaita nechisimbiso chechinomwe, chaifanira kuzarurwa nguva pfupi nguva yokuedzwa isati yapera.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
Hanzvadzi White vanoratidza kuti kusimbiswa kwezvakanga “zvataurwa” nemabhanan’ana manomwe kwakamirira chiito chimwe chetecho cheShumba yorudzi rwaJudha, sezvaakarayira Danieri kuti asimbise bhuku rake kusvikira panguva yokuguma. Mabhuku aDanieri naZvakazarurwa ibhuku rimwe chetero, uye muZvakazarurwa Jesu anomiririrwa seShumba yorudzi rwaJudha paanosunungura chisimbiso chebhuku rakanga rakasimbiswa nezvisimbiso zvinomwe; naizvozvo, akanga ari Shumba yorudzi rwaJudha iyeyo zvakare yakarayira Danieri kuti asimbise bhuku rake kusvikira panguva yokuguma. Shumba yorudzi rwaJudha ndiye anosimbisa nokusunungura chisimbiso cheShoko rake, nokuti ndiye Shoko.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Baada ya ngurumo hizi saba kutoa sauti zao, agizo linamjia Yohana kama lilivyomjia Danieli kuhusu kile kitabu kidogo: ‘Yafunge muhuri mambo yale ambayo ngurumo saba zilitoa.’” The Seventh-day Adventist Bible Commentary, juzuu ya 7, 971.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
Uchapupu hwemukati huri mumabhuku aDanieri naZvakazarurwa hunoratidza kuti kusunungurwa kwechisimbiso chechinomwe uchapupu hwechipiri hwokusunungurwa kwezvakataurwa nemabhanan’ana manomwe. Zvose kusunungurwa kwebhuku raDanieri pamwe chete nekusunungurwa kwebhuku rakanga rakasimbiswa nezvisimbiso zvinomwe zvinoratidza kuti zvokwadi zvinobudiswa kana shoko rechiporofita rasunungurwa, zvinofambira mberi maererano nemaitiro azvo. Ndokusaka bhuku raDanieri richizvitsanangura sekuwedzera kwezivo, uye bhuku raZvakazarurwa richizviratidza sekubviswa kwechisimbiso chimwe pashure pechimwe.
It is a light that grows brighter and brighter unto the perfect day.
Ni urumuri rugenda rurushaho kubengerana kugeza ku munsi utunganye.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Koma njira ya olungama ili ngati kuwala konyezimira, kumene kumawalira koposa ndi koposa kufikira tsiku langwiro. Miyambo 4:18.
When “truth” is unsealed, it is progressive.
“ඇත්ත” මුද්රාවෙන් ඉවත් කළ විට, එය ක්රමික වේ.
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“අදියරගත අතීතයේ දෙවියන්වහන්සේගේ ජනතාවට, උන්වහන්සේ ඔවුන් සමඟ දයානුකම්පාවෙහිත් විනිශ්චයෙහිත්, උපදෙස් දීමෙහිත් තර්ජනය හා දොස්දැක්වීමෙහිත් කළ ක්රියා බොහෝ වරක් සිහිපත් කිරීම අවශ්ය වූවා නම්, එසේම උන්වහන්සේගේ වචනය තුළ අපට භාර දී ඇති සත්යයන් පිළිබඳ අප සිතා බැලීමද සමාන ලෙස වැදගත්ය,—එම සත්යයන් අවධානයෙන් පිළිගනු ලැබුවහොත්, ඒවා අපව නිහතමානිකමටත් යටත්වීමටත් දෙවියන්වහන්සේට කීකරුකමටත් ගෙන යනු ඇත. අප සත්යය තුළින් පවිත්ර කරනු ලැබිය යුතුය. දෙවියන්වහන්සේගේ වචනය සෑම යුගයක් සඳහාම විශේෂ සත්යයන් ඉදිරිපත් කරයි. අතීතයේදී දෙවියන්වහන්සේ තම ජනතාව සමඟ කළ ක්රියා අපගේ කෙරෙහි සැලකිලිමත් අවධානය ලැබිය යුතුය. ඒවා ඉගැන්වීමට නියමිත පාඩම් අප ඉගෙනගත යුතුය. එහෙත් අප ඒවා මත සෑහීමකට පත්වී නවතී සිටිය යුතු නොවේ. දෙවියන්වහන්සේ තම ජනතාව පියවරෙන් පියවර ඉදිරියට ගෙන යන සේක. සත්යය ප්රගතිශීලී ය. උද්යෝගිමත් සෙවන්නා ස්වර්ගයෙන් ආලෝකය නිරන්තරයෙන් ලබනු ඇත. සත්යය කුමක්ද? යනු අපගේ නිරන්තර විමසීම විය යුතුය.” Signs of the Times, May 26, 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
Mwishoni mwa Julai 2023, Ufunuo wa Yesu Kristo ulianza kufunuliwa.
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
جیسا کہ ساتویں مُہر اور نیز سات گرجوں کی آوازوں کے ساتھ ہے، ویسا ہی یسوع مسیح کا مکاشفہ بھی آزمائش کے زمانے کے بند ہونے سے ذرا پہلے کھولا جاتا ہے۔ یہ اسی پیغام کی تیسری گواہی فراہم کرتا ہے جس کی نمائندگی ساتویں مُہر کے ہٹائے جانے اور سات گرجوں سے ہوتی ہے۔ مکاشفہ کی کتاب میں یہ تینوں نمائندگیاں تین گواہ ہیں جو مل کر یسوع مسیح کے مکاشفہ کا پیغام تشکیل دیتی ہیں۔ ان تین گواہوں کا کھولا جانا تدریجی ہے۔ اس کے اثرات بھی تدریجی ہیں۔
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
“Kuteerera murairo waMwari ndiko kutsveneswa. Kune vazhinji vane pfungwa dzakatsauka pamusoro pebasa iri rinoitwa mumweya, asi Jesu akanyengetera kuti vadzidzi vake vatsveneswe nechokwadi, ndokuwedzera achiti, ‘Shoko renyu ichokwadi’ (Johani 17:17). Kutsveneswa hachisi chinhu chinoitika kamwe pakarepo asi ibasa rinopfuurira mberi, sezvo kuteerera kuri kuramba kuchienderera. Chero bedzi Satani achiramba achitiunzira miedzo yake, kurwa kuti munhu akunde umene hwake kuchafanira kurwirwa kakawanda. Asi nokuteerera, chokwadi chichatsvenesa mweya. Avo vakatendeka kuchokwadi vachakunda, kubudikidza nezvakanakira Kristu, utera hwose hwounhu hwakaita kuti vaumbwe nemamiriro ose anochinja-chinja oupenyu.” Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
Ukukhalela phambili kokuzwisisa kweSambulo saJesu Kristu kwaqala kushicilelwa ekupheleni kukaJulayi, 2023. Inqubo yokuzwisisa amaqiniso aqala ukushicilelwa ngaleso sikhathi, yaqala maduze ngemva kukaJulayi 18, 2020.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
ਚੌਥੇ ਮੋਹਰ ਦੇ ਖੁਲ੍ਹਣ ਦੇ ਸੰਦੇਸ਼ ਵਿੱਚ ਪਛਾਣੀ ਜਾਣ ਵਾਲੀ ਸੱਚਾਈ ਅੱਧੀ ਰਾਤ ਦੇ ਪੁਕਾਰ ਦੇ ਰਾਹ-ਚਿੰਨ੍ਹ ਨੂੰ ਸੰਬੋਧਿਤ ਕਰਦੀ ਹੈ। ਮਿਲਰਾਈਟ ਇਤਿਹਾਸ ਵਿੱਚ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਸੱਚਾਈ ਦੇ ਕ੍ਰਮਵੱਧੀ ਵਿਕਾਸ ਦਾ ਇੱਕ ਪ੍ਰਗਟਾਵਾ ਸੀ, ਅਤੇ ਇਸ ਤੱਥ ਨੂੰ ਸਮੂਏਲ ਸਨੋ ਦੇ ਕੰਮ ਦੀ ਇਤਿਹਾਸਕ ਸਮੀਖਿਆ ਦੁਆਰਾ ਦਰਸਾਇਆ ਜਾ ਸਕਦਾ ਹੈ। ਯਿਸੂ ਤੀਜੇ ਦੂਤ ਦੀ ਚਲਵੱਲ ਨੂੰ ਪਹਿਲੇ ਦੂਤ ਦੀ ਚਲਵੱਲ ਨਾਲ ਦਰਸਾਉਂਦਾ ਹੈ, ਕਿਉਂਕਿ ਉਹ ਹਮੇਸ਼ਾਂ ਅੰਤ ਨੂੰ ਆਰੰਭ ਨਾਲ ਹੀ ਦਰਸਾਉਂਦਾ ਹੈ।
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
Zvokwadi zvinoumba pamwe chete shoko reKudanidzira kwePakati peUsiku kunzwisisa kuti Mwari ndiani, uye kuti hunhu hwake hunomiririrwa sei muShoko rake. Zvokwadi izvozvo zvinosanganisira tsananguro yakanyatsotsanangurwa kwazvo yemaitiro enhoroondo ayo avo vachazoparidza pakupedzisira shoko reKudanidzira kwePakati peUsiku vachazadzisa. Nhoroondo yakavanzika yemabhanan’ana manomwe ndiyo inozivisa maitiro iwayo enhoroondo. Chisimbiso chechinomwe chikamu chemaitiro iwayo enhoroondo akanyatsotsanangurwa, asi chizaruro chacho chinonangana nenguva inotanga apo shoko reKudanidzira kwePakati peUsiku rapedzeredzwa, nokudaro chichiratidza nguva apo kusimbiswa kwezana nemakumi mana nezvina zvuru kunenge kwaitwa. Kubviswa kunofambira mberi kwechisimbiso chechinomwe kunotanga apo shoko reKudanidzira kwePakati peUsiku ranyatsogadzirwa zvizere, sezvinoratidzwa nemusangano wemisasa weExeter muzhizha ra1844. Zvinyorwa izvi zvinomirira kukokwa kwako pachako kuti uuye kumusangano wemisasa weExeter.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Wakati muhuri wa saba unapofunguliwa, moto kutoka madhabahuni unatupwa juu ya nchi, nayo kunakuwa na “sauti, na ngurumo, na umeme, na tetemeko la nchi.” “Sauti” inawakilisha tarumbeta.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Shema kwa sauti kuu, usijizuie; panda sauti yako kama tarumbeta, ukawaonyeshe watu wangu kosa lao, na nyumba ya Yakobo dhambi zao. Isaya 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
Izwi rehwamanda rinoratidza shoko riri kunyevera nezverutongo rwava kuda kuuya. Apo Isaya anorayira vanhu vaMwari kuti vasimudze izwi ravo sehwamanda, vanofanira “kudanidzira” nesimba. Shoko reKudanidzira kwePakati peUsiku rinosvinudzurwa nguva pfupi isati yasvika nguva yokudengenyeka kwenyika yomutemo weSvondo. Shoko reKudanidzira kwePakati peUsiku, rinosvinudzurwa nguva pfupi mutemo weSvondo usati wauya nokukurumidza, ndiro shoko rinokura richiva kudanidzira kukuru. Apo Isaya anoti, “Danidzirai nesimba,” ari kureva mubatanidzwa wokudanidzira kukuru kwengirozi yechitatu, rinova izwi rechipiri rinobatana neshoko reKudanidzira kwePakati peUsiku. Shoko guru reKudanidzira kwePakati peUsiku inyevero yehwamanda yechinomwe, rinova nhamo yechitatu. Vanhu vaMwari vanofanira kunzwisisa kuti kana shoko rehwamanda iroro richiridzwa, vanenge vava munguva dzokupedzisira dzekuedzwa kwavo. Naizvozvo murayiro waIsaya inyevero yokugadzirira kupera kwenguva yokuedzwa, inyevero yokuti rutongo rwehwamanda rwenhamo yechitatu yeIslam rwava kuda kurova United States nokuda kwokuramba Sabata raMwari. Pamurayiro weSvondo, Kudanidzira kwePakati peUsiku, rinova rokutanga pamazwi maviri ari muna Zvakazarurwa chitsauko chegumi nesere, rinokura richiva kudanidzira kukuru. Apo vamwe vana vaMwari vachiri muBhabhironi vanodanwa kuti vabude.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
“ដំណឹងពិតសម្រាប់សម័យនេះ គឺសាររបស់ទេវតាទីបី ត្រូវប្រកាសដោយសំឡេងយ៉ាងខ្លាំង នោះមានន័យថា ដោយអំណាចកាន់តែកើនឡើង ខណៈដែលយើងកំពុងខិតចូលទៅជិតការសាកល្បងចុងក្រោយដ៏ធំនោះ។” The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
“ཕོ་ཉ་གསུམ་པའི” “སྐད་ཆ་ཆེན་པོའི” “ནུས་པ་ཇེ་ཆེར་འགྲོ་བ་” དེ་ནི། སི་ནཱའི་རི་ལ་ཡ་ཝེས་ཁོང་རང་གིས་བཅུའི་བཀའ་ཁྲིམས་བསྒྲགས་པའི་ཚེ་མཚོན་པར་བྱས་ཡོད། ལོ་རྒྱུས་དེའི་ནང་། རི་བོ་འདར་ཞིང་དུ་བར་གྱུར་པ་དང་མཉམ་དུ། རྭ་སྒྲའི་ནུས་པ་ཇེ་ཆེར་སོང་། འཇིགས་པ་དེ་ཙམ་ཆེ་བས། མོ་ཤེ་ཡང་ཤིན་ཏུ་འདར་ཞིང་འཁྲུགས་པར་གྱུར། དེའི་ཚེ། མི་ཚོས་འཇིགས་པས་རང་གི “སྐད་གདངས” ཡར་བསྐྱེད་ནས། དཀོན་མཆོག་གི “སྐད” དེ་སྒྲོག་མཚམས་འཇོག་པར་ཞུས།
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
Nezwi rokwehwamanda, nezwi ramashoko; iro izwi rakanzwikwa navakarinzwa vakakumbira kuti shoko rirege kuzotaurwazve kwavari; (nokuti vakanga vasingagoni kutsungirira zvakanga zvarairwa zvichinzi, Kunyange kana mhuka ikangobata gomo, ichatakwa namabwe, kana kubaiwa nomuseve; uye chiratidzo chacho chaityisa zvikuru zvokuti Mozisi akati, Ndinotya zvikuru uye ndinodedera.) VaHebheru 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
Izwi “ravakanga” “vanzwa” rinomirira “izwi” reshoko renyevero remutumwa wechitatu. Mukutambudzika kunotyisa vakapindura ne“mazwi” avo pachavo. Mazwi panguva yomurayiro weSvondo anomirirwawo nemhandara dzakapusa dziri kukumbira mafuta, uye mazwi emhandara dzakangwara anodziti dziende dzinozvitengera dzoga. Pakuvharwa kwenguva yenyasha kuvanhu, “mazwi” evaya vanoziva kuti varasika, sezvinoita mhandara dzeAdventist dzakapusa panguva yomurayiro weSvondo, anodanidzira kumatombo nemakomo kuti zviwire pamusoro pavo. Murayiro weSvondo unofananidzirwa nokupiwa kwomurayiro paGomo reSinai.
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
“Pachiitiko ichocho chikuru uye chinotyisa, pakaratidzwa nesimba raMwari nenzira inoshamisa,—kurira kwebhosvo risinganzwisisiki kuchiwedzera kusimba nokutyisa, kutinhira kwemabhanan’ana kuchidzokorora kubva kumativi ose emakomo, kupenya kwemheni kuchivhenekera zvikomo zvakaomarara uye zvinoremekedzwa, uye pamusoro peSinai, pakati pegore, nedutu, nerima gobvu, kubwinya kwaMwari kwakaita somoto unoparadza,—pazviratidzo izvi zvokuvapo kwaJehovha, mwoyo yaIsraeri yakapera simba nokutya, uye ungano yose ‘yakamira kure.’ Kunyange Mozisiwo akati, ‘Ndinotya zvikuru uye ndinodedera.’ Ipapo pamusoro pezvinhu zvakasikwa zvaipanduka zvakanzwika inzwi raJehovha, richitaura mirayiro gumi yomurayiro wake.
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
“Sekioo kikuu cha Mungu kilipowafunulia watu wa Israeli hali yao ya kweli, nafsi zao zilijawa na hofu kuu. Uweza wa kutisha wa matamshi ya Mungu ulionekana kuwa mwingi kuliko miili yao iliyotetemeka ingeweza kustahimili. Wakamsihi Musa, ‘Nena wewe nasi, nasi tutasikia; lakini Mungu asinene nasi, tusije tukafa.’ Kiwango kikuu cha Mungu cha haki kilipowekwa mbele yao, walitambua, kuliko wakati mwingine wowote hapo awali, tabia ya kuchukiza ya dhambi, na hatia yao wenyewe, machoni pa Mungu aliye safi na mtakatifu.” Signs of the Times, March 3, 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
Apo moto inobva paatari payatambwa pasi, panova no “manzwi, nokutinhira, nokupenya kwemheni, nokudengenyeka kwenyika.” “Kutinhira nokupenya kwemheni” zviratidzo zvezvirango zvaMwari. Panguva yomurayiro weSvondo, United States inenge yanyatsozadza “mukombe wayo wokusarurama,” uye “kuramba kutenda kwenyika, kuchateverwa nokuparadzwa kwenyika.” “Mukombe wokusarurama” unozara muchizvarwa chechina, nokuti nyanga dzose mbiri dzechikara chinobva panyika dzinofambira mberi kubudikidza nezvizvarwa zvina zvokupanduka kuri kuramba kuchiwedzera. Murayiro weSvondo unoratidza panopiwa zvirango zvaMwari, zvinomiririrwa no “kutinhira nokupenya kwemheni,” uye zvinopiwa kuchizvarwa chechina.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Madzimambo pamusoro pavaAmori Jehovha akati: ‘Pachizvarwa chechina vachadzokazve kuno; nokuti kusarurama kwavaAmori hakusati kwazara.’ Kunyange hazvo rudzi urwu rwaizivikanwa zvikuru nokunamata kwarwo zvidhori nokuora kwarwo, rwakanga rusati rwazadza mukombe wokusarurama kwarwo, uye Mwari akanga asingazopi murayiro wokuti vaparadzwe zvachose. Vanhu vaifanira kuona simba rouMwari richiratidzwa nenzira inooneka zvikuru, kuti vasazosara vane chikonzero chokuzvipembedza. Musiki ane tsitsi akanga achida kutsungirira kusarurama kwavo kusvikira pachizvarwa chechina. Ipapo, kana pasina shanduko yaiitika ichienda kune zviri nani, kutonga Kwake kwaifanira kuwira pamusoro pavo.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
“Ngokunemba okungaphosiyo, Lowo Ongenasiphelo usaqhubeka egcina umlando wezizwe zonke. Ngesikhathi umusa waKhe usanikezwa kanye nokubizwa ekuphendukeni, lo mlando uyohlala uvulekile; kodwa lapho izibalo zifinyelela esilinganisweni esithile uNkulunkulu asimisileyo, inkonzo yolaka lwaKhe iyaqala. Umlando uyavalwa. Ukubekezela kwasezulwini kuyaphela. Akusekho ukunxusela komusa ngenxa yabo.” Testimonies, ivolumu 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
සිස්ටර් වයිට්, ඉරිදා නීතියෙන් ආරම්භ වන විනිශ්චයන් “දෙවියන්වහන්සේගේ විනාශකාරී විනිශ්චයන්” ලෙස හඳුන්වයි. ඇය උගන්වන්නේ, මධ්යරాత్రියේ අර්බුදය සඳහා සූදානම් වීමට අවස්ථාව ලැබූ නමුත් එසේ කිරීමට ප්රතික්ෂේප කළ මෝඩ ලවොදිකියානු ඇඩ්වෙන්ටිස්ට්වරුන්ට එවිට ඉතා ප්රමාද වී ඇති බවයි. මෝඩ කන්යාවන් සඳහා එම විනාශකාරී විනිශ්චයන්ගේ කාලය, තවමත් සත්යය අසා නොතිබූ අය සඳහා “දයාවේ කාලයක්” ය.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“O, dai vanhu vangadai vakaziva nguva yokushanyirwa kwavo! Kune vazhinji vasati vanzwa chokwadi chinoyedza chenguva ino. Kune vazhinji vari kushandirwa noMweya waMwari. Nguva yemitongo yaMwari inoparadza ndiyo nguva yenyasha kuna avo vasina kumbowana mukana wokudzidza kuti chokwadi chii. Ishe vachavatarisa nounyoro. Mwoyo wavo wengoni unobatwa; ruoko rwavo ruchiri kutambanudzwa kuti ruponese, asi suo rakavharirwa avo vakaramba kupinda.” Testimonies, vhoriyamu 9, 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
Pakazarurwa chisimbiso chechinomwe, kunova ne“inzwi, nokutinhira, nokupenya kwemheni, nokudengenyeka kwenyika.” “Nguva” iyo “kudengenyeka kwenyika” kwaZvakazarurwa chitsauko chegumi nerimwe kwakatanga kuzadzikiswa yaiva Chimurenga cheFrance, uye kuzadzikiswa kwakakwana kwe“nguva” iyoyo ndiko “kudengenyeka” kwechikara che“nyika,” pamutemo weSvondo uri kuuya nokukurumidza. Mune “nguva” iyoyo, chisimbiso chechinomwe chinonyatsovhurwa zvizere. Muchinjikwa unomiririra mutemo weSvondo, uye pamuchinjikwa pakava nokudengenyeka kukuru kwenyika.
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Jesu, paakangodanidzazve nenzwi guru, akabva asiya mweya. Zvino tarira, chidzitiro chetemberi chakabvaruka nepakati kubva kumusoro kusvikira pasi; nyika ikadengenyeka, namabwe akatsemuka. Mateo 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
Pa muchinjikwa, umambo hwaSatani hwakakundwa, sezvazvichaitawo pamutemo weSvondo.
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
“ක්රිස්තුස්වහන්සේ තමන් කිරීමට පැමිණි කාර්යය සම්පූර්ණ කර නොමැති තුරු තම ජීවිතය භාර නොදුන් සේක; තම අවසාන හුස්මෙන් උන්වහන්සේ මෙසේ ප්රකාශ කළ සේක, ‘එය සම්පූර්ණ වී ඇත.’ යොහන් 19:30. සටන ජයගෙන තිබුණි. උන්වහන්සේගේ දකුණු අතත් උන්වහන්සේගේ ශුද්ධ භුජයත් උන්වහන්සේට ජය ලබා දී තිබුණි. ජයග්රාහකයෙකු ලෙස උන්වහන්සේ සදාකාලික උස් කඳුවැටි මත තම ධජය රෝපණය කළ සේක. දේවදූතයන් අතර ප්රීතියක් නොතිබුණේ ද? සියලු ස්වර්ගය ගැළවුම්කාරයාණන්ගේ ජයග්රහණය පිළිබඳව විජයෝත්සව කළේය. සාතන් පරාජය වී සිටියේය, තම රාජ්යය අහිමි වී ඇති බව ඔහු දැන සිටියේය.” The Desire of Ages, 758.
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
Kudengenyeka kwapasi kwomuchinjikwa mufananidzo we“chokwadi,” chinova Arfa naOmega. “Chokwadi” ndiwo mavambo, nepakati, uye nokuguma; ndiro shoko rechiHebheru rakasikwa nokubatanidza tsamba yokutanga, yegumi nenhatu, neyokupedzisira yealfabheti yechiHebheru. Pakava nokudengenyeka kwapasi apo Kristu akafa, uyezve kumwe kudengenyeka kwapasi pakumuka Kwake. Pamuchinjikwa pakava nokudengenyeka kwapasi kwokutanga, tevere guva, uyezve kudengenyeka kwapasi pakumuka Kwake. Pakudengenyeka kwapasi kwose kuri kuviri, makuva akazarurwa.
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“Jesu, paakanga akarembera pamuchinjikwa, paakadanidzira achiti, ‘Zvapera,’ matombo akatsemuka, nyika ikadengenyeka, uye mamwe emakuva akazaruka. Paakamuka ari mukundi pamusoro porufu neguva, nyika ichiri kuzununguswa uye kubwinya kwedenga kuchivhenekera nzvimbo tsvene iyo, vazhinji vevakafa vakarurama, vachiteerera kudanwa Kwake, vakabuda sevapupu kuti Akanga amuka. Vatsvene ivavo vakanga vapiwa nyasha, vakamutswa, vakabuda vakudzwa. Vakanga vari vakasarudzwa nevatsvene venguva dzose, kubva pakusika kusvikira kunyange kumazuva aKristu. Saka, apo vatungamiri vechiJudha vakanga vachitsvaka kuvanza chokwadi chokumuka kwaKristu, Mwari akasarudza kumutsa boka richibva mumakuva avo kuti ripupure kuti Jesu akanga amuka, uye kuti rizivise kubwinya Kwake.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
Pakudengenyeka kwokutanga makuva akazarurwa, uye pakudengenyeka kwokupedzisira guva raKristu rakazarurwa. Muna Zvakazarurwa chitsauko 11, zvapupu zviviri zvinobuda mumakuva azvo panguva imwe cheteyo yokudengenyeka kwenyika. Kudengenyeka kwenyika mutemo weSvondo, unofananidzirwa nemuchinjikwa. Naizvozvo panofanira kuva nokumuka kuvakafa kuviri muawa yomutemo weSvondo. Kwokutanga kunomiririra kuberekwa kwezana rimwe namakumi mana nezvina zvuru kunoitika mukadzi asati arwadziwa pakusununguka, kwechipiri kunoitika pakurwadziwa kwake. Mukadzi waZvakazarurwa chitsauko 12 anotanga kubereka mwana mukomana, uyo achatonga ndudzi netsvimbo yesimbi, pasina kurwadziwa kwokusununguka kupi nokupi. Zvino pamutemo weSvondo, kurwadziwa kwake kunotanga uye anobereka mwana wechipiri. Kutanga, anobereka Eria, uye pakupedzisira anobereka Mozisi. Mutemo weSvondo ndiyo awa yokumuka kuvakafa kwamapatya eZvakazarurwa chitsauko 7.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Ihsaan ka toddobaad si buuxda loo furo xilliga sharciga Axadda, waxaa samada ka dhacaya aamusan nus saac ah.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“Asi Mwari akatambudzika pamwe chete noMwanakomana Wake. Ngirozi dzakaona kushushikana kwaMuponesi. Dzakatarira Ishe wadzo akakomberedzwa namapoka makuru emasimba aSatani, hunhu hwake hwakaremerwa nokutya kunodedera, kwakavanzika, kusinganzwisisike. Kudenga kwakanga kwakanyarara. Hakuna rudimbwa rwakaridzwa. Dai vanhu vanofa vakakwanisa kuona kushamiswa kwehondo yengirozi apo, mukusuwa kwakanyarara, dzakanga dzichitarira Baba vachibvisa mwaranzi yavo yechiedza, yorudo, neyokubwinya kubva kuMwanakomana wavo anodikamwa, vaizonyatsonzwisisa zviri nani kuti chivi chinogumbura zvikuru sei pamberi pavo.” The Desire of Ages, 693.
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
Hafu ya kwanza ya saa ya tetemeko la nchi inawakilisha kuzaliwa kwa kwanza au ufufuo wa mashahidi wawili. Katika hiyo nusu saa, mashahidi hao wawili wanatiwa muhuri. Ni lazima watiwe muhuri kabla ya sheria ya Jumapili, kwa maana wao ndio bendera inayoita mtoto yule mwingine atoke kaburini katika nusu saa iliyosalia. Mtoto wa pili anaweza tu kuhuishwa kwa kuwaona wanaume na wanawake wenye muhuri wa Mungu wakati wa taabu za mgogoro wa sheria ya Jumapili.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Umsebenzi waMoya oyiNgcwele kukweyisela ihlabathi ngesono, nangobulungisa, nangomgwebo. Ihlabathi linokulumkiswa kuphela xa libona abo bakholwayo enyanisweni bengcwaliswa ngayo inyaniso, besenza ngokwemigaqo ephakamileyo nengcwele, bebonakalisa, ngendlela ephakamileyo nenobungangamsha, umgca wokwahlula phakathi kwabo bagcina imithetho kaThixo, nabo bayinyathelayo phantsi kweenyawo zabo. Ukungcwaliswa koMoya kuphawula umahluko phakathi kwabo banetywina likaThixo, nabo bagcina usuku lokuphumla olungelolwenene. Xa uvavanyo lufika, kuya kuboniswa ngokucacileyo ukuba yintoni uphawu lwerhamncwa. Kukugcina iCawa. Abo, emva kokuva inyaniso, baqhubeka beluthatha olu suku njengolungcwele, bathwala uphawu lwaloo mntu wesono, owacinga ukuguqula amaxesha nemithetho.” Bible Training School, Disemba 1, 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
Vazvarwa vokutanga vomukadzi ndivo zviuru zana namakumi mana nezvina zvinoratidzwa seZvibereko zvokutanga mubhuku raZvakazarurwa. Vanomiririra chiratidzo icho rimwe boka ramakwai rinofanira kuziva panguva yedambudziko nokurwisana kwehondo yomutemo weSvondo. Chiratidzo ichocho iSabata, iyo zviuru zana namakumi mana nezvina zvinosimbisa nokuitsigira panguva iyo zvisiri pamutemo kuita saizvozvo. Sista White anodana mureza wavo kuti “mureza waMuchinda Emanueri wakasvibiswa neropa.”
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
“Muono ndakaona mauto maviri ari muhondo inotyisa. Rimwe uto raitungamirirwa nemireza yakanga yakatakura zviratidzo zvenyika; rimwewo raitungamirirwa nemureza waMuchinda Emanueri wakanga wakasvibiswa neropa. Mureza umwe pashure pomumwe wakasiiwa uchikwevera muguruva, sezvo boka pashure peboka kubva muuto raShe richibatana nomuvengi, uye rudzi pashure porudzi kubva mumitsara yomuvengi ruchibatana navanhu vaMwari vanochengeta mirayiro. Mutumwa waibhururuka pakati pedenga akaisa mureza waEmanueri mumaoko mazhinji, apo mukuru wehondo ane simba akadanidzira nenzwi guru, achiti: ‘Pindai mumutsara. Avo vakatendeka kumirayiro yaMwari nouchapupu hwaKristu zvino ngavatore nzvimbo yavo. Budai pakati pavo, muzviparadzanise, uye musabata chisina kuchena, zvino ndichakugamuchirai, uye ndichava Baba kwamuri, nemwi muchava vanakomana navanasikana Vangu. Vose vanoda, ngavakwire kuzobatsira Jehovha, kuzobatsira Jehovha pakurwisa vane simba.’” Testimonies, bhuku 8, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
Mureza rakasvibiswa neropa ndirwo runofanira kuonekwa neboka raMwari rimwe makwai munguva yenjodzi yemutemo weSvondo. Mureza uyu chiedza chiri kubuda chinotakurwa nezviuru zana namakumi mana nezvina. Mureza uyu mutsvuku paruvara, nokuti mureza wakasvibiswa neropa. Mureza uyu wakafananidzirwa muhondo yeJeriko, apo Rahabhu akagamuchira nokuchengetedza vasori, akazobvuma kuzviisa pasi peuto raJoshua nekuisa tambo tsvuku pahwindo rake. Rahabhu anomirira vana vaMwari vechipiri vakaberekwa munguva yenjodzi yemutemo weSvondo, vanoona nokugamuchira chiratidzo chitsvuku, vachiuya mukuteerera kuuto raJoshua. Tambo tsvuku yakashandiswa naRahabhu yaiva chiratidzo kuuto raJoshua kuti rirege kuparadza imba yaRahabhu.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
Rahaba anomirira avo vachiri muBhabhironi panguva yenhamo yemurayiro weSvondo, uye uto raJoshua rinomirira matangwe ezviuru zana namakumi mana nezvina. Shinda tsvuku chiratidzo cheSabata yaMwari. Shinda tsvuku yakanga iri murayiro wevasori wakapiwa kuna Rahaba waakafanira kutevera kana aizowana kudzivirirwa kwaMwari.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Tarisa, patinopinda munyika, uchasunga tambo iyi yeshinda tsvuku pahwindo rawakatiburutsira naro; uye uchauyisa baba vako, naamai vako, nehama dzako, neimba yose yababa vako, kumba mako. Joshua 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
Chiratidzo icho vanoramba vari muBhabhironi vanofanira kuona chinomiririrwa neshinda tsvuku, iyo iri Sabata, asi iyo zvakare inoratidza mutsauko uripo pakati pemapatya maviri aya. Papatya rokutanga kuberekwa nderimwe rezana nemakumi mana nezvina ezviuru, nokuti mumaoko avo vanotakura mureza waMuchinda Emanueri wakasvibiswa neropa.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
Uye achasimudza mureza wendudzi, uye achaunganidza vakadzingwa vaIsraeri, nokukokera pamwe chete vakapararira vaJudha kubva kumativi mana enyika. Godo raEfuremu richabvawo, navadzivisi vaJudha vachaparadzwa; Efuremu haangagodziviri Judha, naJudha haangashungurudzi Efuremu. Asi vachabhururuka pamusoro pamapfudzi avaFiristia kumadokero; vachapamba pamwe chete vokumabvazuva; vachaisa ruoko rwavo pamusoro paEdhomu neMoabhu; navana vaAmoni vachavateerera. Isaya 11:12–14.
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Mapatya ekutanga kuberekwa ane chiratidzo chitsvuku, inova shinda tsvuku inoratidza dangwe. Dangwe remapatya ndiZara, uye wechipiri kuberekwa ndiFaresi.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
Zvino zvakaitika panguva yokurwadziwa kwake pakusununguka, tarisai, mapatya akanga ari mudumbu make. Zvino zvakaitika, paakanga achisununguka, kuti umwe akabudisa ruoko rwake; uye nyamukuta akatora akasunga shinda tsvuku paruoko rwake, achiti, Uyu ndiye atanga kubuda. Zvino zvakaitika, paakadzorera ruoko rwake shure, tarisai, mukoma wake akabuda; uye iye akati, Wapunyuka sei uchityora nzira? kuputsa uku ngakuve pamusoro pako; naizvozvo zita rake rakanzi Faresi. Pashure pakabuda mukoma wake, akanga ane shinda tsvuku paruoko rwake; uye zita rake rakanzi Zera. Genesisi 38:27–30.
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
Zarah zvinoreva chiedza chiri kubuda, uye Pharez zvinoreva kupamuka. Apo mapatya anonzi Pharez anoona chiedza chiri kubuda chechiratidzo cheshinda tsvuku paruoko rwemukoma wake wemapatya Zarah, “anopamuka,” kana kuti anobuda muBhabhironi. Kuziva kwaZarah chiedza chiri kubuda cheshinda tsvuku kunoratidza kuzviisa pasi kwapatya akaberekwa okupedzisira kumapatya akaberekwa kutanga.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
Ndipo adzabwera kuchokera kum’mawa, ndi kumadzulo, ndi kumpoto, ndi kum’mwera, ndipo adzakhala pansi mu ufumu wa Mulungu. Ndipo taonani, alipo omaliza amene adzakhala oyamba, ndipo alipo oyamba amene adzakhala omaliza. Luka 13:29, 30.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
Khalenya yofisika ya mapfumo manomwe inoratidza zviratidzo zvitatu zvenzira. Chiratidzo chokutanga nechokupedzisira zvenzira kuodzwa mwoyo. Nguva iri pakati pokuodzwa mwoyo kwokutanga neshoko reMhere yoPakati pousiku ndiyo nguva yokunonoka. Kubva paMhere yoPakati pousiku, chinova chiratidzo chechipiri chenzira, nguva yacho inguva yokuiswa chisimbiso. Nguva iyi, inova nguva yokuiswa chisimbiso, inoguma pakuodzwa mwoyo kwokupedzisira.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
Nhoroondo yakavanzika yematinhira manomwe inoratidza zviratidzo zvitatu zvenzira. Chiratidzo chokutanga nechokupedzisira zvenzira kuvhurwa kwemakuva pakudengenyeka kwenyika. Nguva iri pakati pekuvhurwa kwegomba rokutanga uye neshoko reKuchema kwePakati pousiku ndiyo nguva yokunonoka. Kubva paKuchema kwePakati pousiku, icho chiri chiratidzo chechipiri chenzira, nguva yacho inguva yokuisirwa chisimbiso. Nguva iyo iri nguva yokuisirwa chisimbiso inoguma pakuvhurwa kwegomba rokupedzisira.
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
Vaapupu vaviri ava vematanho matatu enhoroondo yakavanzika yemabhanan’ana manomwe vanopupurirwawo norufu nokumuka kwaKristu. Kuvhurwa kwokutanga kweguva kwakaratidzirwa norubhabhatidzo rwaKristu muguva remvura, guva rokupedzisira raiva muchinjikwa. Pakati porubhabhatidzo rwaKristu nomuchinjikwa, Kristu akaparidza shoko Rake, izvo zvakafananidzira Kuchema Kwousiku Hwapakati. Akazadzisa kuparidza ikoko mumazuva ane chiuru chimwe namazana maviri namakumi matanhatu. Pashure pomuchinjikwa, mumunhu wavadzidzi Vake, shoko reKuchema Kwousiku Hwapakati rakadzokororwa kwamazuva ane chiuru chimwe namazana maviri namakumi matanhatu kusvikira parufu rwaStefani.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
Mboni ziwiri za Chivumbulutso 11 zinapatsidwa mphamvu zolalikira uthenga wa Kufuula kwa Pakati pa Usiku kwa masiku chikwi chimodzi mazana mawiri ndi makumi asanu ndi limodzi. Kenaka zinaphedwa, ndipo zinayikidwa mʼmisewu kwa masiku chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi, kufikira zitaukitsidwanso ku moyo, ndi kupatsidwanso mphamvu.
We will continue to investigate these truths in the next article.
Tichaenderera mberi nekuongorora zvokwadi idzi muchinyorwa chinotevera.
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Ngaphandle kokuba kubekho ukuguquka kokwenyaniso komphefumlo kuThixo; ngaphandle kokuba impefumlo ebalulekileyo kaThixo iwuvuselele umphefumlo ebomini bokomoya; ngaphandle kokuba abo bazibiza ngokuba ngabavumayo inyaniso baqhutywe ngumgaqo ozelwe lizulu, abazalwanga yimbewu engenakonakala, ephilayo nehleli ngonaphakade. Ngaphandle kokuba bathembele ebulungiseni bukaKristu njengokhuseleko lwabo lodwa; ngaphandle kokuba bakope isimilo saKhe, basebenze ngomoya waKhe, bahamba ze, abanxibanga ingubo yobulungisa baKhe. Abafileyo badla ngokwenziwa badlule ngokungathi ngabaphilayo; kuba abo basebenzela oko bakubiza ngokuba lusindiso ngokweengcamango zabo, abanaye uThixo esebenza kubo ukubathanda nokubenza benze ngokokukholisa kwaKhe okulungileyo.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Kilasi ichi kimenyeshwa vyema na lile bonde la mifupa mikavu ambalo Ezekieli aliliona katika njozi.” Review and Herald, January 17, 1893.