The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

යුනයිටඩ් ස්ටේට්ස් බයිබලයේ විශේෂයෙන් හඳුන්වා දී ඇත. ලෝක අවසානයේදී යුනයිටඩ් ස්ටේට්ස් විශේෂයෙන් හඳුන්වා දෙන බයිබල් ඡේද කිහිපයක් ඇත. එළිදරව් පොතේ දහතුන්වන පරිච්ඡේදයේ, යුනයිටඩ් ස්ටේට්ස් යනු දෙවන, එනම් පොළොවෙන් නැඟී එන අඟ දෙකක් ඇති මෘගයාය; එය මෘගයාගේ ලකුණ ඇති අය නොවන්නේ නම්, මුළු ලෝකයටම මිලදී ගැනීම හෝ විකිණීම තහනම් කරයි.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he 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 he 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 he 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 he 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 he 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.

Ipapo ndakaona chimwe chikara chichibuda munyika; uye chakanga chine nyanga mbiri segwayana, asi chaitaura seshato. Uye chinoshandisa pamberi paro simba rose rechikara chokutanga, uye chinoita kuti nyika navanogara mairi vanamate chikara chokutanga, icho ronda raro rinouraya rakanga raporeswa. Uye chinoita zvishamiso zvikuru, zvokuti chinoita kuti moto uburuke kubva kudenga uuye panyika pamberi pavanhu. Uye chinonyengera vanogara panyika nezvishamiso izvo chakatenderwa kuita pamberi pechikara; chichiti kuna vanogara panyika, vaite mufananidzo wechikara chakanga chine ronda romunondo, asi chikararama. Uye chakapiwa simba rokupa mweya kumufananidzo wechikara, kuti mufananidzo wechikara utaurewo, uye uite kuti vose vasingadi kunamata mufananidzo wechikara vaurawe. Uye chinoita kuti vose, vaduku navakuru, vapfumi navarombo, vakasununguka navaranda, vagamuchire chiratidzo muruoko rwavo rworudyi, kana pahuma dzavo; uye kuti kurege kuva nomunhu angatenga kana kutengesa, kunze kwouyo ane chiratidzo, kana zita rechikara, kana nhamba yezita racho.

Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

Hapa ndipo pane uchenjeri. Ngaaverenge nhamba yechikara uyo ane kunzwisisa; nokuti inhamba yomunhu; uye nhamba yacho mazana matanhatu namakumi matanhatu nenhanhatu. Zvakazarurwa 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Mundima me mune zvinomwe zvikuru zvezviratidzo zvechiporofita zvinobatanidzwa nechikara chemunyika chine nyanga mbiri. Anoshandisa simba rechikara chakamutungamirira; anoita kuti munhu wose ari panyika anamate chikara chakanga chiripo pamberi pake; anoita zvishamiso zvikuru zvinoonekwa navanhu vose; anonyengera nyika yose uye anoraira nyika kuti iite mufananidzo wechikara chaiva pamberi pake; anopa mufananidzo wechikara upenyu uye unotaura; anomanikidza, pasi pechirango cherufu, nyika yose kunamata mufananidzo wechikara; uye anomanikidza nyika yose kugamuchira chiratidzo pahuma kana paruoko, uye anorambidza kutenga nokutengesa kune vaya vasina chiratidzo, zita, kana nhamba yechikara.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Basa rinonyengera rinoitwa nechikara chinobuda “kubva panyika” mundima yegumi neimwe rakanyanyisa kunyengera uye rine simba zvokuti “rinonyengera avo vagere panyika.” Nyika yose ichanyengerwa neUnited States. Kureva kuti, kunze kwechechi yaMwari—nyika yose ichanyengerwa kuti igamuchire chiratidzo chaantikristu. Zviitiko zvechiporofita zvinotangira kunyengerwa uku kwepasi rose zvakatotanga kare kuitika.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Kune ngano dziri muBhaibheri dzinozivikanwa navanhu vazhinji, kunyange hazvo dzimwe nguva vachiziva padanho repamusoro chete. Vazhinji vakanzwa pamusoro pekusangana kwakaitika pakati paMozisi naFarao, Dhanieri naNebhukadhinezari, kana Jesu naPirato. Vanhu vanoziva ngano idzi dzeBhaibheri pamatanho akasiyana-siyana okunzwisisa, asi havasi kuziva nguva dzose kuti uporofita hweBhaibheri hunonongedzera zvakananga uye nenzira yakanyatsotsanangurika kumadzimambo noushe. Zvakanga zvakadaro zvechokwadi kuna Mozisi, Dhanieri naKristu. Ijipiti, Bhabhironi neRoma zvose zvakanyatsodanwa muuporofita hweBhaibheri nguva isati yasvika nhoroondo umo zvakazozadzisa zviporofita zvine chekuita noushe hwazvo hwakasiyana-siyana. Mwari haamboshanduki.

For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

Nokuti ndiri Jehovha, handishanduki; saka imi vanakomana vaJakobho hamuna kuparadzwa. Maraki 3:6.

Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

ଯୀଶୁ ଖ୍ରୀଷ୍ଟ ଗତକାଲି, ଆଜି ଓ ସଦାକାଳ ସମାନ ଅଛନ୍ତି। ଇବ୍ରୀୟ ୧୩:୮।

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Chokwadi chokuti Mwari haamboshanduki chinotibvumira kushandisa pfungwa yakareruka pakufungisisa kwedu pamusoro pechikara chepanyika chine nyanga mbiri cheZvakazarurwa chitsauko 13. Nokuti tinoziva kuti Mwari akaisa pachena zviporofita zvakananga zvairatidza humambo hweIjipiti, Bhabhironi, neRoma sezvahwo hwakabatana nechechi yaMwari uye huchiitambudza, tinogona kusimbisa zvimwe chokwadi pamusoro pechikara chepanyika cheZvakazarurwa chitsauko 13. Chikara chepanyika, sezvakaitawo Ijipiti, Bhabhironi, neRoma, chichazivikanwa zvakananga muchiporofita cheBhaibheri kusati kwasvika nhoroondo umo chiporofita chine chekuita norudzi irworwo chinozadzikiswa. Ndinoti tinogona kusimbisa chokwadi ichi pahwaro hwomurau wakareruka kwazvo asi wakakosha weBhaibheri. Murau wacho unoratidza kuti chokwadi chinosimbiswa nezvapupu zviviri.

At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

Pamupupuriro hwechapupu zviviri, kana zvitatu, ndiye akafanira rufu achaiswa kurufu; asi pamupupuriro hwechapupu chimwe chete haafaniri kuiswa kurufu. Deuteronomio 17:6.

One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

Chapupu chimwe hachingasimuki kupomera munhu mhosva pamusoro pechakaipa chipi nechipi, kana pamusoro pechivi chipi nechipi, pachivi chipi nechipi chaakatadza; nyaya ichasimbiswa nemuromo wezvapupu zviviri, kana nemuromo wezvapupu zvitatu. Deuteronomio 19:15.

This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

Ndi lwa vhuraru ndi tshi khou da kha inwi. Nga mulomo wa ṱhanzi mbili kana tharu, ipfi ḽiṅwe na ḽiṅwe ḽi ḓo khwaṱhisedzwa. 2 Vhakorinta 13:1.

Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

Mupinge mukuru musatambira pomwe mlandu, koma pakakhala mboni ziwiri kapena zitatu. 1 Timoteyo 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Unabii wa Biblia ulitabiri kuanguka kwa Misri ya kale wakati Mungu aliposhughulika na Farao wa Misri aliyeasi. Unabii wa Biblia ulitabiri kuinuka na kuanguka kwa Babeli ya kale huku pia ukishughulika na wafalme wa Babeli walioasi. Unabii wa Biblia ulitabiri kuinuka na kuanguka kwa milki ya Rumi ya kipagani na ukawatambua na kushughulika na wawakilishi wa Rumi waliopotoka. Uthabiti wa tabia ya Mungu isiyobadilika kamwe unaonyesha kwamba ufalme wenye umuhimu mkuu zaidi unaotajwa ndani ya unabii wa Biblia—mnyama wa nchi wa Ufunuo kumi na tatu—hakika kabisa utatambuliwa na unabii wa Biblia.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Kana uporofita hwemhuka yepanyika huri muna Zvakazarurwa 13 hwazadzikiswa, kereke yaMwari ichange yava mukupesana nehutungamiri hwezvematongerwo enyika nehwechitendero hwemhuka yepanyika, sezvakaratidzwa nouporofita naMozisi, Dhanieri, naKristu. Basa reUnited States rouporofita pakuguma kwenyika ndicho chimwe chezvidzidzo zvikuru zvouporofita hweBhaibheri. Sezvatichatsanangura ruzivo rweBhaibheri runozivisa basa reUnited States muuporofita hweBhaibheri, tichashandisa mitemo inowanikwa mukati meBhaibheri, nokuti Shoko raMwari haridi kududzirwa kwavanhu. Israeri yekare yakapiwa mitemo yemhemberero, mitemo youtano, mitemo gumi yetsika, mitemo yokurima, nezvimwewo. Mwari ane urongwa.

Let all things be done decently and in order. 1 Corinthians 14:40.

Zvinhu zvose ngazviitwe zvakafanira uye zvakarongeka. 1 VaKorinde 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Indekisi yaseBhayibhelini ayinikezi bufakazi obukhomba ukuthi umuntu angabusiswa ngokumane angazinaki izimiso azinikezwe nguNkulunkulu. Ubani ongalindela ukubusiswa uma enganaki imithetho yokuhumusha iziprofetho emiswe eBhayibhelini nangalo iBhayibheli ngenhloso yokufunda iziprofetho?

Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

Huyai zvino, tirangarirane pamwe chete, ndizvo zvinotaura Jehovha: kunyange zvivi zvenyu zvikava zvitsvuku seshinda tsvuku, zvichacheneswa sechando; kunyange zvikatsvuka seropa rutsvuku, zvichava semvere dzamakwai. Isaya 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Patinoshandisa mitemo yeBhaibheri, tichabvumira Bhaibheri pacharo kuti risimbise nokuratidza kana mitemo yacho iri yechokwadi kana kuti yenhema. Sezvazvakaita nemitemo yose yakasiyana-siyana yaMwari, nguva dzose panowanikwa yokunyepedzera yaSatani inofananidza mitemo yacho. Naizvozvo, zvinodikanwa kuti kana mutemo uchishandiswa kusimbisa chokwadi, zvose chokwadi chacho chinenge chazivikanwa nomutemo wacho uye mutemo wacho pachawo zviongororwe.

Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

Vadiwa, musatenda mweya yose, asi edzai mweya kuti muone kana iri yaMwari; nokuti vaprofita vazhinji venhema vakabuda vakaenda munyika. 1 Johane 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Enye injongo, ngaphandle kokuchaza indima yesiprofetho ye-United States kulesi sifundo, ukukhomba umlayezo oyimfihlo osencwadini yesAmbulo uJesu awufihla kwaze kwaba yilesi sizukulwane esithile.

The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

Izinto ezifihlakeleyo zingezikaYehova uThixo wethu; kodwa ezo zinto zityhiliweyo zezethu, nezabantwana bethu ngonaphakade, ukuze siwenze onke amazwi alo mthetho. Duteronomi 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Siri za kinabii za Mungu zinazofunuliwa zina kusudi la kuwawezesha wale wanaopokea siri hiyo kushika sheria Yake. Wanadamu wanaweza kuishika sheria Yake tu ikiwa imeandikwa juu ya mioyo yao. Siri inayofunguliwa muhuri katika kitabu cha Ufunuo ni sehemu ya mchakato wa Roho Mtakatifu kuiandika sheria ya Mungu katika sehemu zetu za ndani na mioyo yetu. Siri inayofunuliwa kwa watu wa Mungu, inapokubaliwa kwa imani, huithibitisha agano jipya.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

Tarisa, mazuva anouya, ndizvo zvinotaura Jehovha, andichaita sungano itsva neimba yaIsraeri, neimba yaJudha: isingafananidzi nesungano yandakaita namadzibaba avo pazuva randakavabata ruoko kuti ndivabudise munyika yeIjipiti; sungano yangu yavakaputsa, kunyange ndakanga ndiri murume wavo, ndizvo zvinotaura Jehovha: Asi iyi ndiyo sungano yandichaita neimba yaIsraeri; shure kwamazuva iwayo, ndizvo zvinotaura Jehovha, ndichaisa murayiro wangu mukati mavo, uye ndichau nyora pamwoyo yavo; uye ndichava Mwari wavo, ivo vachava vanhu vangu. Jeremia 31:31–33.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

“Mumazuva okupedzisira enhoroondo yenyika ino, sungano yaMwari nevanhu vake vanochengeta mirayiro yake inofanira kuvandudzwa.” Review and Herald, February 26, 1914.

Revelation 1:1–3 The Final Warning Message:

Chakazarurwa 1:1–3 Mharidzo Yekupedzisira Yeyambiro:

The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Chakazarurwa chaJesu Kristu, chaakapiwa naMwari kwaari, kuti aratidze kuvaranda vake zvinhu zvinofanira kuitika nokukurumidza; akachitumira akachizivisa nomutumwa wake kumuranda wake Johani; iye akapupurira shoko raMwari, nouchapupu hwaJesu Kristu, nezvose zvaakaona. Akaropafadzwa uyo anoverenga, navanonzwa mashoko ouporofita uhwu, nokuchengeta zvinhu zvakanyorwa imomo; nokuti nguva yava pedyo. Zvakazarurwa 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Mavesi matatu okutanga echitsauko chekutanga chaZvakazarurwa anoratidza kuti “Zvakazarurwa zvaJesu Kristu” ndiwo mashoko okupedzisira kuvanhu. Zviri pachena kuti ishoko, nokuti “Zvakazarurwa zvaJesu Kristu” zvakapiwa kwaAri naBaba voKudenga kuti aratidze varanda vake zvinhu “zvinofanira kukurumidza kuitika.”

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Tava kurairwa kufunga kuti “Mweya Mutsvene wakaronga zvinhu nenzira iyi, zvose mukupihwa kwechiporofita” uyewo “muzviitiko zvinoratidzwa.”

“The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

“Mweya Mutsvene wakaronga zvinhu nenzira yakadaro, zvose mukupiwa kwechiprofita nomuzviitiko zvinoratidzwa, kuti udzidzise kuti mumiriri womunhu anofanira kuchengetwa asingaonekwi, akavigwa muna Kristu, uye kuti Ishe Mwari wokudenga nomurayiro Wake vanofanira kukudzwa. Verenga bhuku raDanieri. Rangarira, poindi nepoindi, nhoroondo youmambo hunomiririrwa imomo.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

“Izviitiko zvinoratidzwa,” pamwe chete ne“kupihwa kwechiporofita” mundima nhatu dzokutanga dzechitsauko chokutanga chaZvakazarurwa, zvinonyatsoratidza maitiro anoitwa naMwari pakutaura nevanhu, nhanho nenhanho, uye zvinoratidzawo kuti shoko rinotaurwa rinonzi “Zvakazarurwa zvaJesu Kristu.”

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Yesu Kristu akabva aita zvinhu zviviri neshoko raakagamuchira kuna Mwari. Akatumira shoko iroro nengirozi yake, uye akaratidzawo shoko rake nezviratidzo kubudikidza nengirozi iyoyo. Ingirozi yake yakazotora shoko iri ikaenda naro kumuprofita Johane, uyo akarinyaora pasi, akaritumira kumakereke nokuda kwangu newe. Ndima nhatu dzokutanga “dzakaumbwa” kudaro no“Mweya Mutsvene” kuitira kusimbisa zvose “shoko” pacharo ne“nzira yokurukurirana” yakashandiswa pakuendeswa kweshoko racho.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Ndima nhatu dzatiri kufungisisa dzinopa shoko rokupedzisira kuvanhu, asi harisi bedzi shoko rokupedzisira—chinonyanya kukosha ndechokuti, ndima nhatu idzi dzinomirira shoko rokupedzisira re“yambiro” kupasi rose. Hunhu hwe“yambiro” hweiri shoko hunoratidzwa apo boka ravanhu rinotsanangurwa se“vakaropafadzwa” nokuda kwokuti vakaverenga, vakanzwa, uye vakachengeta “zvinhu zvakanyorwa imomo.” Kune boka ravanhu risingazoverengi, kana kunzwa, yambiro inomiririrwa se“Zvakazarurwa zvaJesu Kristu”. Hazvibviri kuti ivo vakaropafadzwe. Zviri pachena kuti kana kune boka rakaropafadzwa nokuda kwokuti rinoverenga, rinonzwa, uye rinochengeta zvinhu zvakanyorwa, ipapo kunewo boka risina kukomborerwa. Ko munhu achaverenga, achanzwa, uye achachengeta here shoko reZvakazarurwa zvaJesu Kristu? Kana zvakadaro, acharopafadzwa; kana zvisina kudaro, achatukwa.

“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

“Anodaro muporofita achiti: ‘Akaropafadzwa ndiye unoverenga’—varipo vasingazoverengi; chikomborero hachisi chavo. ‘Uye avo vanonzwa’—varipowo vamwe vanoramba kunzwa chero chipi zvacho chine chokuita nezviporofita; chikomborero hachisi cheboka iri. ‘Uye vanochengeta zvinhu izvo zvakanyorwa imomo’—vazhinji vanoramba kuteerera yambiro nemirayiridzo iri muna Zvakazarurwa; hapana kana mumwe wavo angati chikomborero chakavimbiswa ndechake. Vose vanoseka nyaya dzechiporofita uye vanotsvinya zviratidzo zvakapiwa pano zvine chiremerera, vose vanoramba kugadzirisa upenyu hwavo uye kugadzirira kuuya kweMwanakomana womunhu, havazovi nechikomborero.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Mutsara wokuti “nguva yaswedera” mundima yetatu unoratidza kuti pane nguva yakatarwa apo shoko rokupedzisira reyambiro rinosvika munhoroondo. “Nguva,”—(nguva yakatarwa) “yaswedera.” Nguva yakatarwa yava kuda kusvika, nokuti yaswedera, uye vanhu vaMwari (vanomiririrwa naJohane) vanonzwisisa shoko iri “nguva” isati yasvika. Johane akanyora bhuku raZvakazarurwa panoperera zana rokutanga ramakore, asi ndima idzi dzinoratidza kuti kuchava nechinguva munhoroondo, nguva refu mushure megore rechi100, apo shoko rokupedzisira reyambiro richaparidzwa. Apo “nguva” iyo “yaswedera,” shoko rinoratidza “zvinhu zvinofanira kukurumidza kuitika” richazarurirwa varanda vaMwari.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Muzvinyorwa izvi zvakatevedzana, Bhaibheri pamwe chete nezvinyorwa zvaEllen White zvichashandiswa sechiremera chekusimbisa dudziro yezvikamu zveMagwaro Matsvene zvatinotora.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Ticharevawo zvakare kumitemo yekududzira zviporofita yakaunganidzwa naWilliam Miller, uye kumitemo yakaratidzwa muunganidzwa une musoro unoti *Prophetic Keys*. Tichashandisawo chidzidzo chezviporofita chinonzi *Habakkuk’s Tables*.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Hatidi kubainisha kila kanuni tunayotumia. Kwa ufupi, tutarejelea tu mkusanyo wa Prophetic Keys kwa wale wowote watakaotaka kusoma uthibitisho wa kina zaidi wa kanuni hiyo. Kwa mfululizo wa Habakkuk’s Tables, tunakusudia kuonyesha mawasilisho fulani ambamo somo ambalo tutaligusia kwa ufupi, linashughulikiwa kwa undani zaidi.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Patinofambira mberi nokudzidza bhuku raZvakazarurwa, tinokurudzira mhinduro yeruzhinji, asi tichangopindura chete kumipiro inobatsira kufambira mberi kwechidzidzo chiri kuenderera. Upamhi hwehurukuro yedu huchasanganisira nhevedzano yazvino yemharidzo, mitemo yechiporofita yatinoshandisa, uye mashoko anowanikwa muMatafura aHabhakuki.

The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Chakazarurwa chaJesu Kristu, chaakapiwa naMwari kwaari, kuti aratidze kuvashumiri vake zvinhu zvinofanira kukurumidza kuitika; akazvituma akazvizivisa nechiratidzo nomutumwa wake kumushumiri wake Johane: iye akapupura shoko raMwari, nouchapupu hwaJesu Kristu, nezvose zvaakaona. Akaropafadzwa uyo anoverenga, navanonzwa mashoko euporofita uhwu, vachichengeta zvinhu zvakanyorwa mariri; nokuti nguva yaswedera. Zvakazarurwa 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Ijambo ry’Ikigereki ryahinduwemo “yabimenyekanishije” risobanura “kugaragaza.” Yatumye ubutumwa bunyuzwa ku “mumarayika we,” kandi yabumenyekanishije binyuze ku “mumarayika we.” Uwo “mumarayika we” ni Gaburiyeli.

“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

“Mazwi a malaika, ‘Mimi ni Gabrieli, nisimamaye mbele za Mungu,’ yanaonyesha kwamba anashika cheo cha heshima kuu katika nyua za mbinguni. Alipokuja na ujumbe kwa Danieli, alisema, ‘Wala hapana yeyote ashikamaye nami katika mambo haya, ila Mikaeli [Kristo], mkuu wenu.’ Danieli 10:21. Kumhusu Gabrieli Mwokozi anasema katika Ufunuo, akisema kwamba ‘Yeye alimtuma, akaudhihirisha kwa njia ya malaika wake kwa mtumwa wake Yohana.’ Ufunuo 1:1.” Tumaini la Vizazi Vyote, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Mutumwa Gabhirieri anotumwa neshoko, uye mutumwa Gabhirieriwo anomiririra shoko racho. Kana vanhu vasvika panguva iyoyo munhoroondo apo “nguva yava pedyo” yokuti shoko rokuyambira rokupedzisira riparidzwe, shoko iroro rokupedzisira rinomiririrwa nomutumwa. Mubhuku raZvakazarurwa, “mashoko” anowanzo miririrwa savatumwa, uye chokwadi ndechokuti shoko rechiGiriki rakashandurwa richinzi “mutumwa” muna Zvakazarurwa rinoreva nhume.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Kubonakaliswa konkhe kweliciniso laNkulunkulu lokufikile emlandvweni ngempela kungukwembulwa kwaJesu Khristu, kodvwa Sembulo saJesu Khristu lesisemcunjini wekucala weSambulo siyisexwayiso sekugcina sesintfu, futsi senzeka ngesikhatsi lesitsite lesimelelwa ngekutsi “sikhatsi.” Kukhona lenye indzima encwadzini yeSambulo lapho Johane asho khona kutsi “sikhatsi sesisedvute”. Leyo lenye indzima iniketa bofakazi besibili kuhlola timangalo tasekucaleni lengitente ngemavesi ekucala kuya ekutsatfu.

And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

Zvino akati kwandiri, Mashoko awa akatendeka, ezvokwadi; uye Ishe Mwari wavaporofita vatsvene wakatuma mutumwa wake kuti aratidze kuvaranda vake zvinhu zvinofanira kuitika nokukurumidza. Tarira, ndinouya nokukurumidza; wakaropafadzwa anochengeta mashoko ouporofita hwebhuku iri.

And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

Na mimi Yohana niliyaona mambo haya, na kuyasikia. Na nilipokuwa nimeyasikia na kuyaona, nikaanguka chini ili kuabudu mbele ya miguu ya malaika aliyenionyesha mambo haya.

Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

Ipapo akati kwandiri, “Chenjerera kuti urege kuzviita; nokuti ndiri mushumiri pamwe chete newe, nowehama dzako vaprofita, uye nowavo vanochengeta mashoko ebhuku iri; namata Mwari.”

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 22:6–11.

Ipapo anoti kwandiri, “Usavhara namatiriso mashoko ouporofita ebhuku iri, nokuti nguva yava pedyo. Asina kururama, ngaaarambe asina kururama; uye akasviba, ngaarambe akasviba; uye akarurama, ngaarambe akarurama; uye mutsvene, ngaarambe ari mutsvene.” Zvakazarurwa 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Pakupera kwebhuku raZvakazarurwa tinowana nyaya imwe cheteyo sezviri pakutanga peZvakazarurwa. Maitiro okutaurirana neshoko zvataurwazve apo “Ishe Mwari” “akatuma mutumwa wake kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika.” Uye pakarepo bedzi apo varanda vanoratidzwa shoko rinoratidza “zvinhu zvinofanira kukurumidza kuitika,” Kristu anozivisa kuti ari kuuya nokukurumidza. Iri ndiro shoko rinotangira kuuya kwechipiri kwaKristu, saka ndirwo shoko rokupedzisira rokunyevera—iro chairo shoko rimwe chete rinomiririrwa se“Zvakazarurwa zvaJesu Kristu” mundima yokutanga yechitsauko chokutanga. Ropafadzo yakavimbiswa mundima nhatu dzokutanga dzeZvakazarurwa inodzokororwazve neshoko rinoti, “wakaropafadzwa uyo anochengeta mashoko ouprofita hwebhuku iri.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Mundima ndima idzi tinowana kuwedzerwa kwetsananguro yenzira yokutaurirana yakaiswa pachena muchitsauko chokutanga, nokuti tinoona kuti mushure mokunge Gabhurieri aisa shoko kuna Johani, Johani anokurirwa zvikuru neshoko racho zvokuti anoedza kunamata Gabhurieri; ipapo Gabhurieri anoshandisa kusanzwisisa kwaJohani kuratidza kuti vatumwa vokudenga, vaprofita vapanyika, navose vanochengeta zvirevo zveshoko iri, “varanda pamwe chete” vanofanira kunamata Mwari Musiki, kwete chisikwa chaMwari.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that 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,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Aya madimikira aya ari kutsanangura zviitiko zvimwe chete neshoko rimwe chetero ratiri kufunga muchitsauko chokutanga. Ari kudzokorora mashoko akatendeka uye echokwadi anoratidza varanda vaMwari zvinofanira kuitwa nokukurumidza. Shoko racho rinoiswazve mumamiriro ehurongwa hwokutaurirana pakati paMwari nevaranda Vake. Muchitsauko chemakumi maviri nemaviri tinowana humbowo hwakawedzerazve hwokuti shoko iri ishoko reyambiro yokupedzisira, nokuti “nguva” iri “pedyo” inoratidzwa sechiri kuitika nguva chaiyo isati yavharwa mukana womunhu wokuyedzwa, nokuti chiziviso chokuti “asingaruramisiri, ngaarambe asingaruramisiri: uye akasviba, ngaarambe akasviba: uye akarurama, ngaarambe akarurama: uye mutsvene, ngaarambe ari mutsvene,” chinoratidza kupera kwenguva yokuyedzwa, zvichiratidza kutanga kwematenda manomwe okupedzisira, ayowo anozopedzisira apera neKuuya kweChipiri kwaKristu.

“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

“‘Panguva iyo Mikhaili achasimuka, Muchinda mukuru anomiririra vana vevanhu vako; uye kuchava nenguva yokutambudzika, yakadai isina kumbovapo kubva pakava norudzi kusvikira panguva iyo; uye panguva iyo vanhu vako vachaponeswa, mumwe nomumwe achawanikwa akanyorwa mubhuku.’ Danieri 12:1.

“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘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 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

“තෙවන දූතයාගේ පණිවුඩය අවසන් වන විට, පෘථිවියේ වරදකාරී නിവාසීන් වෙනුවෙන් දයා තවදුරටත් ආයාචනා නොකරයි. දෙවියන්වහන්සේගේ ජනතාව තමන්ගේ කාර්යය සම්පූර්ණ කර ඇත. ඔවුන් ‘අවසන් වර්ෂාව,’ ‘ස්වාමින්වහන්සේගේ සන්නිධානයෙන් එන ප්‍රබෝධය’ ලැබ ඇත; එබැවින් තමන් ඉදිරියෙහි ඇති පරීක්ෂාකාරී පැය සඳහා ඔවුන් සූදානම් කරනු ලැබ ඇත. දේවදූතයෝ ස්වර්ගයේ ඉක්මනින් එහා මෙහා ගමන් කරති. පෘථිවියෙන් ආපසු එන එක් දේවදූතයෙකු තමාගේ කාර්යය අවසන් වී ඇති බව ප්‍රකාශ කරයි; අවසාන පරීක්ෂාව ලෝකය මත ගෙන එනු ලැබ ඇත, දෙවියන්වහන්සේගේ ආඥාවන්ට විශ්වාසවන්ත බව තමන් තුළ ඔප්පු කළ සියල්ලෝම ‘ජීවමාන දෙවියන්වහන්සේගේ මුද්‍රාව’ ලැබ ඇත. එවිට යේසුස්වහන්සේ ඉහළ පිහිටි ශුද්ධස්ථානයේ තමන්ගේ මැදිහත්වීම නවත්වා දමයි. උන්වහන්සේ තමන්ගේ අත් උස්සා මහත් හඬින්, ‘එය සිදු වී ඇත’ යයි කියන සේක; උන්වහන්සේ මෙම ගාම්භීර ප්‍රකාශය කරන විට සියලු දේවදූත සමූහයෝ තම තමන්ගේ කිරුළු ඉවත් කරති: ‘අධර්මිෂ්ඨයා තවදුරටත් අධර්මිෂ්ඨව සිටීවා; අපවිත්‍රයා තවදුරටත් අපවිත්‍රව සිටීවා; ධර්මිෂ්ඨයා තවදුරටත් ධර්මිෂ්ඨව සිටීවා; ශුද්ධයා තවදුරටත් ශුද්ධව සිටීවා.’ එළිදරව්ව 22:11. සෑම නඩුවක්ම ජීවිතය හෝ මරණය සඳහා තීරණය කරනු ලැබ ඇත.” The Great Controversy, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Pakuvamba kwebhuku raZvakazarurwa uye pakuguma kwebhuku raZvakazarurwa, nyaya imwe cheteyo inoratidzwa. Kubatanidza ndima mbiri idzi kunotibatsira kunzwisisa kuti “Zvakazarurwa zvaJesu Kristu” ishoko rokuyambira rokupedzisira kuvanhu vose Kristu asati auya kechipiri. Shoko iri rinomiririrwa muchiratidzo nengirozi inosvika nguva yokunzwirwa nyasha isati yavharwa. Shoko iri rinopatsanura vanhu vose kuva mapoka maviri zvichienderana nokuti vanoverenga, vanonzwa, nokuchengeta shoko iri rinobviswa chisimbiso charo apo “nguva yasvika pedyo,”—nguva yokunzwirwa nyasha isati yavharwa.

“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

“Nyengo apo tikuyandikira kumapeto kwa mbiri ya dziko lino, maulosi okhudza masiku otsiriza makamaka amafuna kuti tiwaphunzire. Buku lotsiriza la Chipangano Chatsopano ladzaza ndi choonadi chimene tifunikira kuchimvetsa. Satana wachititsa khungu maganizo a ambiri, kotero kuti akhala okondwa kulandira chifukwa chilichonse choti asapange Chivumbulutso kukhala phunziro lawo.

“The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

“Bhuku ra Zvakazarurwa, richibatana nebhuku ra Danieri, rinoda kudzidzwa kwakanyatsosvinurwa. Mudzidzisi wose anotya Mwari ngaafunge kuti anganzwisisa sei zvakajeka zvikuru uye kuparidza Vhangeri iro Muponesi wedu akauya pachake kuzozivisa kumuranda Wake Johane,—‘Zvakazarurwa zvaJesu Kristu, zvaakapiwa naMwari kwaari, kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika.’ Hakuna munhu anofanira kuora mwoyo pakudzidza kwake bhuku ra Zvakazarurwa nokuda kwezviratidzo zvaro zvinoita sokunge zvakavanzika. ‘Kana mumwe wenyu achishayiwa uchenjeri, ngaakumbire kuna Mwari, anopa vanhu vose zvikuru, asingazvidzi.’ ‘Wakaropafadzwa iye anoverenga, nevanozvinzwa mashoko ouprofita uhwu, vachichengeta zvinhu zvakanyorwa mairi; nokuti nguva yava pedyo.’ Tinofanira kuparidzira nyika chokwadi chikuru uye chinorema chiri mubhuku ra Zvakazarurwa. Muzvirongwa chaizvo nemisimboti yekereke yaMwari chokwadi ichi chinofanira kupinda. Panofanira kuva nekudzidzwa kwakanyanya uye kunoshingaira kwebhuku iri, nekuiswa pachena kwazvo kwechokwadi chariri, chokwadi chine chokuita navose vari kurarama mumazuva okupedzisira aya. Vose vari kugadzirira kusangana naIshe wavo vanofanira kuita bhuku iri musoro wekudzidza kwavo kunoshingaira nemunyengetero. Ndiro chaizvo zvinorehwa nezita raro,—zvakazarurwa zvezviitiko zvinokosha zvikuru zvichaitika mumazuva okupedzisira enhoroondo yenyika ino. Johane, nokuda kwekuvimba kwake kwakatendeka mushoko raMwari, neuchapupu hwaKristu, akadzingirwa kuChitsuwa chePatimo. Asi kudzingwa kwake hakuna kumuparadzanisa naKristu. Ishe akashanyira muranda Wake akatendeka pakudzingwa kwake, akamupa kurairwa pamusoro pezvaizouya pamusoro penyika.”

“This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

“Ezra murayiridzo une kukosha kukuru zvikuru kwatiri; nokuti tiri kurarama mumazuva okupedzisira enhoroondo yenyika ino. Nenguva isipi tichapinda mukuzadziswa kwezviitiko izvo Kristu akaratidza Johane kuti zvaifanira kuitika. Apo nhume dzaIshe dzinopa chokwadi ichi chinorema, dzinofanira kuziva kuti dziri kubata nyaya dzine chokuita noupenyu husingaperi, uye dzinofanira kutsvaka rubhabhatidzo rwoMweya Mutsvene, kuti dzitaure, kwete mashoko adzo pachadzo, asi mashoko adzinopiwa naMwari.

“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

“Bhuku raZvakazarurwa rinofanira kuzarurirwa vanhu. Vazhinji vakadzidziswa kuti ibhuku rakavharwa nechisimbiso, asi rakavharwa chete kuna avo vanoramba chokwadi nechiedza. Zvokwadi dzariri dzinofanira kuziviswa, kuti vanhu vawane mukana wokuzvigadzirira zviitiko zvava pedyo zvikuru kuitika. Shoko reMutumwa wechitatu rinofanira kuparidzwa setariro yoga yoruponeso rwenyika iri kuparara.

“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

“Zoopsa zokuhelela kwamalanga seziphezu kwethu, yaye emsebenzini wethu simelwe kukulumkisa abantu ngengozi abakuyo. Izehlo ezinzulu ezityhilwe sisiprofeto, ezisele zisondele ukuba zenzeke, mazingashiywa zingachukunyiswanga. Singabathunywa bakaThixo, yaye asinaxesha lokulahlekelwa. Abo bangathanda ukuba ngabasebenzisana neNkosi yethu uYesu Kristu baya kubonakalisa umdla onzulu kwiinyaniso ezifumaneka kule ncwadi. Ngepeni nangelizwi baya kuzabalazela ukwenza zicace izinto ezimangalisayo uKristu awavela ezulwini ukuze azityhile.” Signs of the Times, Julayi 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Kupfuura makore zana apfuura, muna 1906, takaziviswa kuti nokukurumidza “tichapinda mukuzadzika kwezviitiko izvo Kristu akaratidza Johane kuti zvaifanira kuitika.” Mharidzo yacho yakanga ichiri yakasimbiswa muna 1906. Zvakakosha kunzwisisa kuti shoko reZvakazarurwa zvaJesu Kristu rinozarurirwa vanhu vaMwari nguva pfupi zviitiko zvisati zvaitika. Tinoudzwa kuti bhuku raZvakazarurwa “ndizvo chaizvo zvinorehwa nezita raro,—zaruriro yezviitiko zvinokosha zvikuru zvichaitika mumazuva okupedzisira enhoroondo yenyika ino.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Chinofunurwa kuitira kuti vanhu vaMwari vape yambiro, kuti avo vari kunzwa yambiro vagone “kuwana mukana wokugadzirira zviitiko zvava kuda kuitika nokukurumidza.” Zvakakodzera kucherechedza (nokuti Johane anomiririra vanhu vaMwari munhoroondo panguva iyo shoko rinofanira kuziviswa), kuti Johane anotsanangura nyaya mbiri dzaakanga achitambudzirwa. Zvaiva “nokuda kwokuvimba kwake kwakatendeka mushoko raMwari, uye neuchapupu hwaKristu,” kuti iye “akadzingirwa kuChitsuwa chePatmosi.” Akadzingirwa nokuti akagamuchira zvose zviri zviviri Bhaibheri noMweya Wouprofita, unova “uchapupu hwaJesu.”

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

அப்பொழுது நான் அவனை வணங்கும்படிக்கு அவன் கால்களில் விழுந்தேன். ஆனால் அவன் என்னிடத்தில், “அப்படிச் செய்யாதே; நான் உன்னோடும் இயேசுவின் சாட்சியத்தை உடைய உன் சகோதரரோடும் கூடச் சேவகன்; தேவனை வணங்கு; ஏனெனில் இயேசுவின் சாட்சியே தீர்க்கதரிசனத்தின் ஆவியாகும்” என்றான். வெளிப்படுத்தின விசேஷம் 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Yohana anawakilisha watu walio katika mwisho wa dunia wanaoelewa ujumbe wa Ufunuo wa Yesu Kristo, na ambao wanateswa kwa kushikilia kwa uthabiti Biblia pamoja na Roho ya Unabii.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Muvhesi mitatu ya u rangela ya ndima ya u thoma ku sumbedzwa nḓila ine u vhuḓinḓa ha vhuḓisi vhukati ha Mudzimu Khotsi na vhashumeli vhawe ha khwaṱhiswa ngayo. Ndima ya mahumi mavhili na mbili i engedza kha mafhungo aya a nḓila ya u vhuḓinḓa. Dziphaseji idzi mbili dzi imela mathomo na magumo a bugu ya Nzumbululo, nahone dzoṱhe dzi ṱalusa nga vhuḓalo mushumo wa Yohane kha tshifanyiso tsha vhuporofita. Ha sokou vha ene we a ṅwala maipfi a Nzumbululo fhedzi, fhedzi u dovha a imela na avho vha re magumoni a shango vhane vha ḓivhadza mulaedza wa u tsivhudza wa u fhedzisela.

The Lord gave the word: great was the company of those that published it. Psalms 68:11

Yehova akapa shoko; vazhinji kwazvo vaiva boka revakazvizivisa. Mapisarema 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Yoane “yabonye” kandi “yumvise” “ibintu” bigize ubwo butumwa, kandi ategekwa kubwandika no kubwoherereza amatorero.

Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

Achiti, Ndini Arfa na Omega, wokutanga nowokupedzisira; uye, Zvaunoona, nyora mubhuku, uzvitumire kumachechi manomwe ari muAsia; kuEfeso, nekuSmirna, nekuPergamo, nekuTiatira, nekuSadhisi, nekuFiraderfia, nekuRaodhikia. Zvakazarurwa 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Zva“akanzwa” nezva“akaona” akarairwa kuti azvinyore pasi uye azvitumire kumakereke manomwe eAsia Minor, asi pakasvika panyaya yemakereke ega ega, Jesu akarayira Johani mashoko acho zvakananga, nokuti shoko rimwe nerimwe kumakereke manomwe rinotanga nemutsara unoti, “Uye kumutumwa wekereke iri mu … nyora.” Jesu ndiye akaraira Johani mashoko emumwe nemumwe emakereke acho.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Yesu akalamulila Yohane, ndipo Yesu anauza Yohane kuti alembe zimene anaona ndi zimene anamva, ndipo pa nthawi ina Yesu anauza Yohane kuti “asalembe” zimene anamva.

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.

Akatizve achidanidzira nenzwi guru, seshumba inodzvova; uye paakange adanidzira, mabhanan’ana manomwe akataura manzwi awo. Uye mabhanan’ana manomwe paakange ataura manzwi awo, ndakanga ndava kuda kunyora; ndokunzwa inzwi richibva kudenga richiti kwandiri, Namira izvozvo zvakataurwa nemabhanan’ana manomwe, uye usazvinyora. Zvakazarurwa 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Johani akaudzwa kuti asimbise zvakataurwa nokutinhira kunomwe, uye pakuita kudaro akanga achisimbisa shoko rokutinhira kunomwe, sezvakangoitawo Dhanieri paakarayirwa kuti asimbise bhuku rake kusvikira panguva yokuguma.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

Asi iwe, ee Danieri, vharira mashoko aya, unamate bhuku kusvikira panguva yokuguma; vazhinji vachamhanya vachienda nokudzoka, uye zivo ichawanda.... Zvino akati, Enda hako, Danieri; nokuti mashoko akavharirwa uye akasimbiswa nechisimbiso kusvikira panguva yokuguma. Danieri 12:4, 9.

“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.

“Pashure pokunge kutinhira kunomwe uku kwataura manzwi ako, murayiro unouya kuna Johane sezvawakauya kuna Dhanieri maererano nebhuku duku uchiti: ‘Namira zvinhu izvo zvakataurwa nokutinhira kunomwe.’” The Seventh-day Adventist Bible Commentary, bhuku 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Yatiri tawa uñt’asktanjja, Apocalipsis qillqatan tukusiñapansa qalltañapansa mä yatiyäwi uñt’ayatawa utji. Uka yatiyäwi yatiyañ lurawi saräwipasa qhanancht’ayatarakiwa. Juanan uka yatiyäwi yatiyañan phuqhki uka chiqapasa sum qhanañchatawa. Awisax jupax kunatix uñjkäna ukat ist’käna uk qillqakiñapänwa. Yaqha awisasti jupax arsuyañampiw qillqayatañapäna, ukhamaraki mä kutiw ist’käna uk jan qillqañapatak sisitäna. Jesucriston qhanañchäwipan yatiyäwipax Awkitwa churasi, Jesusaruw puri, Gabrielaruraki, ukatsti profeta Juanaruraki, jupasti uka yatiyäwi qillqañataki ukhamarak iglesianakar apayañataki utt’ayatawa.

Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

Nyora zvinhu zvawaona, nezvinhu zviripo, nezvinhu zvichazovapo shure kwaizvozvo. Zvakazarurwa 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

A zinga ve ku hlayiwa ndzimana leyi kambe ku nga lemuki nawu wa vuprofeta lowu kombisiweke endzeni ka xileriso xa leswaku Yohane a tsala. Ku tsala ehansi “swilo” leswi voneke ni leswi tweke i ku rhekhoda matimu ya nkarhi wolowo, hikuva emisaveni ya nkarhi wa Yohane “swilo” sweswo a swi ri kona. Ku rhekhoda matimu ya nkarhi wolowo, kutani hi ku endla sweswo hi nkarhi wun’we ku tlhela ku tsariwa swilo leswi nga ta va kona enkarhini lowu taka, hi wona nawu lowukulu wa vuprofeta ebukwini ya Nhlavutelo. Yohane u tirhisiwile ku kandziyisa ni ku kombisa hi ku basa yona mhaka yoleyo ni nkoka wa yona, hikuva hi xiviri u byeriwe leswaku a tsala “swilo leswi nga kona, naswona” hi ku endla sweswo u ta va u tsala “swilo leswi nga ta humelela endzhaku ka swona,” hikuva matimu ma ti phindha. Thekiniki leyi ya vuprofeta i xitayele xo hlawuleka xa Yesu, hikuva xitayele xo hlawuleka i vito, naswona vito ra yena eka ndzima yo sungula ya Nhlavutelo hi rona Alfa na Omega. U kombisa makumu hi masungulo.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Tikungoyamba waka kusambira buku la “Uvumbuzi wa Yesu Khristu,” ndipo sono tikulingalira mavesi matatu ghakwamba gha chipaturo chakwamba. Uthenga waumaliro wa chenjezgo uwo uli na mutu wakuti “Uvumbuzi wa Yesu Khristu” ukuperekeka kufuma kwa Ŵadada ŵa kuchanya kwenda kwa Yesu, kufika kwa Gabrieli, kufika kwa Yohane, uyo wakulemba mu buku kuti litumike ku mipingo. Chifukwa chakuti uthenga uwu ukunozgeka mwakudunjika na zina lakuti “Uvumbuzi wa Yesu Khristu,” nchakuzirwa kumanya kuti pa vyose ivyo vikalembeka kwa ŵanthu kwizira mu Mazgu ghakufemerwa agho ghakuvumbura Khristu, khalidwe limoza la uwo Yesu wali na icho iyo wali, likulongoreka mu ntchito ya Yohane pakulemba uthenga uwu. Apo wakalembanga vinthu ivyo vikaŵako pa nyengo iyo, wakaŵaso wakulemba vinthu ivyo vikeneranga kuti vindachitike.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Ukuphindaphinda komlando njengoqiniso kuvezwa lapho uJohane ebhala isixwayiso sesikhathi sakhe nesizukulwane sakhe, okuyiso futhi esiyisixwayiso sesikhathi esizayo. Lapho uJohane ebhalela amabandla ayisikhombisa ekuqaleni kwebandla lobuKristu, wayebuye futhi alobe isixwayiso sebandla lobuKristu ekupheleni kwezwe. Lesi sici sesimilo sikaKristu simelelwa lapho uKristu ebizwa ngokuthi u-Alfa no-Omega, noma isiqalo nesiphetho, noma owokuqala nowokugcina. Empeleni, iBhayibheli lichaza lesi sici sesimilo sikaKristu njengalokho okufakazela ukuthi nguye kuphela uNkulunkulu.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Muchitsauko chokutanga chaZvakazarurwa tinowana Jesu achizvizivisa saArfa naOmega.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra nanga, ri ku: Hi mina Alfa na Omega, wo sungula ni wo hetelela; naswona leswi u swi vonaka, swi tsale ebukwini, u yi rhumela eka mavandla ya nkombo lama nga eAsia: eEfesa, na le Simirna, na le Pergamo, na le Tiyatira, na le Sarda, na le Filadelfia, na le Laodikiya.

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

Ndikadzoka kuti ndione inzwi rakanga richitaura neni. Zvino ndakati ndadzoka, ndikaona zvigadziko zvemwenje zvinomwe zvegoridhe; uye pakati pezvigadziko zvemwenje zvinomwe pakaonekwa mumwe akafanana noMwanakomana womunhu, akanga akapfeka nguo yakareba inosvika kutsoka, uye akanga akasungwa pachipfuva nebhanhire regoridhe. Musoro wake nebvudzi rake zvakanga zvakachena samakwai emvere, zvichena sechando; uye meso ake akanga akaita somurazvo womoto; uye tsoka dzake dzakanga dzakafanana nendarira yakaisvonaka, sokunge yakatsva muchoto; uye inzwi rake rakanga rakaita sokurira kwemvura zhinji. Uye muruoko rwake rworudyi akanga akabata nyeredzi nomwe; uye mumuromo make maigobuda munondo unopinza unocheka kumativi maviri; uye chiso chake chakanga chakaita sezuva rinopenya musimba raro.

And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

Na nilipomwona, nikaanguka miguuni pake kama mtu aliyekufa. Naye akaweka mkono wake wa kuume juu yangu, akiniambia, Usiogope; mimi ni wa kwanza na wa mwisho. Ufunuo 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Munndime mune ndime izi muli choonadi chochuluka, koma pano ndingangonena chabe kuti pamene Yohane anamva mawu a Khristu ngati a lipenga ndipo anatembenuka kuti aone Yemwe ankayankhula naye, anaona Yesu Khristu monga Mkulu wa Ansembe wa kumwamba mkati mwa Malo Opatulika a kachisi wa kumwamba. Kenaka Yesu anadzidziwitsa yekha monga Alefa ndi Omega ndiponso monga woyamba ndi wotsiriza. Mu uthenga ndi kufalitsidwa kwake m’ndime zitatu zoyambirira tinaona mzere wa choonadi umene unagwirizana ndi mzere wa choonadi umene uli kumapeto kwa Chivumbulutso. Monga Alefa ndi Omega, Yesu amaonetsa mapeto ndi chiyambi, wotsiriza ndi woyamba. Kumapeto kwa buku la Chivumbulutso monga pachiyambi, Iye adzadziwitsanso yekha monga Alefa ndi Omega.

And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

Zvino akati kwandiri, Mashoko aya akatendeka uye ndeechokwadi; uye Ishe Mwari wevaporofita vatsvene akatuma mutumwa wake kuti aratidze kuvaranda vake zvinhu zvinofanira kuitika nokukurumidza. Tarirai, ndinouya nokukurumidza; akaropafadzwa anochengeta mashoko ouporofita hwebhuku iri.

And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

Zvino ini Johani ndakaona zvinhu izvi, ndikazvinzwa. Uye pandakanga ndanzwa nokuzviona, ndakawira pasi kuti ndinamate pamberi petsoka dzengirozi yakandiratidza zvinhu izvi. Ipapo ikati kwandiri, Chenjera kuti urege kuita izvozvo; nokuti ini ndiri mushandi pamwe chete newe, nowehama dzako vaporofita, navaya vanochengeta mashoko ebhuku iri; namata Mwari.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

Akaniti kwandiri: “Usacherekedze mashoko okuprofita ebhuku iri nechisimbiso; nokuti nguva yava pedyo.”

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.

Asina kururama, ngaarambe asina kururama; naiye akasviba, ngaarambe akasviba; naiye akarurama, ngaarambe akarurama; naiye mutsvene, ngaarambe ari mutsvene.

And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

Uye, tarisai, ndinokurumidza kuuya; uye mubairo wangu uneni, kuti ndipe munhu mumwe nomumwe sezvichava mabasa ake. Ndini Arfa naOmega, mavambo nemagumo, wokutanga nowokupedzisira. Zvakazarurwa 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Bhuku reZvakazarurwa rinonyatsotsanangura kuti Johani paanonyora shoko iri, shoko iroro raizovakirwa pamusoro penheyo yokuti kutanga kunoratidza kuguma. Shoko iri ndiro chokwadi chokutanga chinovhurwa mubhuku reZvakazarurwa, uye chokwadi ichocho chimwe chete ndicho chokupedzisira kutaurwa mubhuku racho. Uye muuchapupu huri pakutanga nepamugumo webhuku reZvakazarurwa, Jesu anozvizivisa saArfa naOmega, kutanga nokuguma, uye sowokutanga nowokupedzisira.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Mavhesi matatu okutanga ebhuku raZvakazarurwa anozivisa shoko rokuyambira rokupedzisira kuvanhu vose. Ndiro yambiro inotangira matambudziko manomwe okupedzisira pamwe nokuuya kwechipiri kwaKristu. Shoko reZvakazarurwa zvaJesu Kristu raka“tumirwa rikaratidzwa nezviratidzo” “nomutumwa wake.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Ujumbe huo huo wa onyo kisha unatambulishwa katika kifungu cha mwisho cha Ufunuo, na pia unawakilishwa kama malaika wa tatu wa Ufunuo kumi na nne.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

Uye mutumwa wechitatu akavatevera, achiti nenzwi guru, Kana munhu upi noupi achinamata chikara nomufananidzo wacho, uye achigamuchira chiratidzo chacho pahuma yake, kana paruoko rwake, iyeyuwo achanwa waini yehasha dzaMwari, yakadururwa isina kusanganiswa mumukombe wokutsamwa kwake; uye achatambudzwa nomoto nesarufa pamberi pevatumwa vatsvene, uye pamberi peGwayana. Uye utsi hwokutambudzika kwavo hunokwira nokusingaperi-peri; uye havana zororo masikati nousiku, avo vanonamata chikara nomufananidzo wacho, naani naani anogamuchira chiratidzo chezita racho. Zvakazarurwa 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Ujumbe wa mwisho wa onyo ni ule ujumbe unaowakilishwa kama malaika wa tatu. Ni onyo la mwisho kwa sababu unatambulisha moja kwa moja jaribu la mwisho kwa wanadamu. Kuna malaika mwingine anayefuata na kuungana na malaika wa tatu, na huyo malaika pia ndiye ujumbe wa mwisho wa onyo.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Na nyuma ya hayo nikamwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka makuu; nayo dunia ikaangazwa kwa utukufu wake. Akalia kwa nguvu kwa sauti kuu, akisema, Babeli mkuu umeanguka, umeanguka, nao umekuwa makao ya pepo wachafu, na ngome ya kila roho mchafu, na tundu la kila ndege mchafu na achukiwaye. Kwa maana mataifa yote yamekunywa mvinyo ya ghadhabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati pamoja naye, nao wafanyabiashara wa dunia wamepata utajiri kwa wingi wa anasa zake.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

Ndzi twa rito rin’wana ri huma etilweni, ri ku: “Humani eka yena, n’wina vanhu va mina, leswaku mi nga vi vadyandzhaka va swidyoho swa yena, ni leswaku mi nga amukeli mintungu ya yena. Hikuva swidyoho swa yena swi fikelela etilweni, naswona Xikwembu xi tsundzuke ku homboloka ka yena.” Nhlavutelo 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Shoko riri iro Zvakazarurwa zvaJesu Kristu rinomiririrwa muchitsauko chokutanga, muchitsauko chegumi nechina, muchitsauko chegumi nesere, uye muchitsauko chemakumi maviri nemaviri. Shoko iri rinoratidzwa nengirozi inozivikanwa mureferenzi yokutanga neyokupedzisira muna Zvakazarurwa sengirozi Gabrieri, uyezve muzvitsauko chegumi nechina nechegumi nesere shoko iri rinomiririrwa nenzira yokufananidzira nengirozi inobhururuka kudenga kana kuti ichiburuka ichibva kudenga.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Umngelosi owehla evela ezulwini esahlukweni seshumi nesishiyagalombili ufanekiswa ngaphambilini esahlukweni seshumi, lapho ingelosi yehla futhi ibeke unyawo olulodwa emhlabathini nolunye olwandle. Leyo ngelosi inencwadi uJohane ayalwa ukuba ayidle, eyenza umlomo wakhe ube mnandi nesisu sakhe sibe muncu. Incwadi edliwa nguJohane ingumyalezo, futhi umyalezo omelwe yileyo ncwadana ufanekisa umyalezo wengelosi yesAmbulo 18; ngalokho nawo ungumfanekiso womlayezo wokugcina wesixwayiso.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Twakomborerwa kuti shoko raMwari rakatumirwa uye rikaratidzirwa nengirozi; uye kana tikanyatsotsvaka shoko rokuyambira rokupedzisira sezvarinofananidzirwa mubhuku raZvakazarurwa, tinoona kuti kangani kanomwe ngirozi inoratidza shoko rokuyambira rokupedzisira. Pakutanga nepokupedzisira, yakanga iri ngirozi Gabhurieri. Zvino muna Zvakazarurwa 10 tinoona ngirozi ichiburuka, ine kabhuku muruoko rwayo. Muna Zvakazarurwa 14 tinoona dzimwe ngirozi nhatu, dzose dzichimiririra shoko rokuyambira rokupedzisira. Zvadaro muna Zvakazarurwa 18 tinoona imwezve ngirozi ichimiririra shoko rimwe chetero rokuyambira rokupedzisira. Mashoko manomwe okuyambira okupedzisira anomiririrwa nengirozi. Yokutanga neyokupedzisira ingirozi Gabhurieri, uye ngirozi shanu dziri pakati peyokutanga neyokupedzisira ingirozi dzokufananidzira.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Ehe, imwe neimwe yemachechi manomwe ine mutumwa wayo zvakare, asi ivo vari kutakura shoko vachiriendesa kumachechi, nepo shoko rokuyambira rokupedzisira ratanga tichikurukura riri shoko rinobata nyika yose sevateereri varo.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Umwe mu mirongo irindwi y’ubuhanuzi ihagarariye ubutumwa bwa nyuma bw’imbuzi agomba gusuzumwa yitonze kandi agahuza n’indi, ariko muri iki gihe nshaka gusa gusobanura ihame ry’ibanze rya Alufa na Omega. Ubwa mbere ingingo ivugwa mu Ijambo ry’Imana ni yo nkomoko y’ingenzi kurusha izindi. Ubwa mbere “imbuto” ivugwa muri Bibiliya ni mu Itangiriro 1:11, aho tubwirwa ko imbuto izera “mu bwoko bwayo.” Uku kuvugwa kwa mbere kw’imbuto gushimangira ko ifite kamere y’ingenzi iyifasha kwororoka no kwibyara ubwayo. Yesu yerekanye ko Ijambo ry’Imana ari imbuto.

The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

Pazuva rimwe chetero Jesu akabuda mumba, akandogara pamhenderekedzo yegungwa. Zvino vanhu vazhinji kwazvo vakaungana kwaari, zvokuti akapinda muchikepe akagara; uye vanhu vose vakamira pamhenderekedzo. Akataura zvinhu zvizhinji kwavari nemifananidzo, achiti,

Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

Tarirai, mudyari akabuda achienda kundodyara; zvino wakati achidyara, dzimwe mbeu dzakawira parutivi rwenzira, shiri dzikauya dzikadzidya dzose. Dzimwe dzakawira panzvimbo dzine mabwe, padzakanga dzisina ivhu rakawanda; dzikabva dzamera pakarepo, nokuti dzakanga dzisina kudzika kweivhu. Asi zuva rakati rabuda, dzakapiswa; uye nokuti dzakanga dzisina mudzi, dzakasvava. Dzimwe dzakawira pakati peminzwa; minzwa ikamera, ikadzikachidza. Asi dzimwe dzakawira muvhu rakanaka, dzikabereka zvibereko, imwe zana, imwe makumi matanhatu, imwe makumi matatu. Ane nzeve dzokunzwa, ngaanzwe.

And the disciples came, and said unto him, Why speakest thou unto them in parables?

Ndipo vadzidzi vakauya vakati kwaari, Munotaura navo nei nemifananidzo?

He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

Akavapindura akati kwavari, Nokuti makapiwa kuziva zvakavanzika zvoushe hwokudenga, asi ivo havana kupiwa. Nokuti ani naani anazvo, achapiwa, uye achava nezvakawanda kwazvo; asi ani naani asina, achatorerwa kunyange nezvaanazvo. Naizvozvo ndinotaura kwavari nemifananidzo; nokuti vachiona havaoni, uye vachinzwa havanzwi, kunyange kunzwisisa havanzwisisi. Uye mavari munozadziswa chiporofita chaEsaya, chinoti, Nokunzwa muchanzwa, asi hamunganzwisisi; uye muchiona muchaona, asi hamungazivi. Nokuti mwoyo yavanhu ava yakakora, nenzeve dzavo vanonzwa nokunonoka, uye maziso avo vakaavhara; kuti zvimwe vangazoona nameso avo, vagonzwa nenzeve dzavo, vagonzwisisa nomwoyo yavo, vagotendeuka, uye ini ndigovaporesa.

But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

Asi akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navanhu vakarurama vakashuva kuona zvinhu izvo zvamunoona, asi havana kuzviona; nokunzwa zvinhu izvo zvamunonzwa, asi havana kuzvinzwa.

Hear ye therefore the parable of the sower.

Na zwenezvo mufananidzo womudyari.

When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

Agar mtu yeyote akisikia neno la ufalme, wala halielewi, ndipo huja yule mwovu, naye hulinyakua lile lililopandwa moyoni mwake. Huyu ndiye aliyepokea mbegu kando ya njia.

But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

Asi iye akagamuchira mbeu panzvimbo dzine matombo, ndiye unonzwa shoko, ndokurigamuchira pakarepo nomufaro; asi haana mudzi maari, anongotsungirira kwechinguva; nokuti kana kutambudzika kana kutambudzwa zvichimuka nokuda kweshoko, pakarepo anogumburwa.

He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

Uyo wakagamuchira mbeu pakati peminzwa ndiye anonzwa shoko; asi zvinetso zvenyika ino, nokunyengera kwepfuma, zvinodzipa shoko, uye anova asina chibereko.

But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

Asi iye wakagamuchira mbeu muivhu rakanaka ndiye anonzwa shoko, akarinyatsonzwisisa; uyewo anobereka chibereko, achiunza zvimwe zana, zvimwe makumi matanhatu, zvimwe makumi matatu. Mateo 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Imbewu, eliliZwi likaNkulunkulu, inawo wonke ama-DNA adingekayo ukuze ikhiqize isitshalo esiphelele. Ukukhulunywa kokuqala kwesihloko eZwini likaNkulunkulu kuqukethe zonke izingxenye ezikhona zaleso sihloko. Leli qiniso laziwa ngokuthi “umthetho wokukhulunywa kokuqala.” Lapho lo mthetho uhlolwa ngokusondeleyo, kuba sobala ngokwengeziwe ukuthi uqinisekile.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Tisati taenderera mberi netsananguro yedu yeAlfa naOmega, pamwe chete netsanangudzo yeShoko raMwari sembeu, zvakakodzera kuti tifungisise, kubva pachikamu chatangobva kutaura muna Mateo, dzimwe pfungwa dzine chokuita nekurangarira kwedu bhuku raZvakazarurwa. Vaporofita vose vari kutaura pamusoro pokuguma kwenyika.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Vaporofita vekare mumwe nomumwe vakataura zvishoma pamusoro penguva yavo pachavo kupfuura pamusoro penguva yedu, zvokuti kuporofita kwavo kunoshanda kwatiri. ‘Zvino zvinhu izvi zvose zvakavawira kuti zvive mienzaniso; uye zvakanyorwa kuti zvitiyambire isu, takasvikirwa nokuguma kwenyika.’ 1 VaKorinte 10:11. ‘Havana kushumira ivo pachavo, asi isu, pazvinhu izvozvo zvino zvamunoparidzirwa navaya vakakuparidzirai evhangeri noMweya Mutsvene wakatumwa achibva kudenga; zvinhu izvo vatumwa vanoshuva kuzvitarisisa.’ 1 Petro 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bivhili yi hlengeletile ni ku boha swin’we xuma swa yona hikwalaho ka rixaka leri ra makumu. Hinkwaswo swiendlo leswikulu ni swiendlo leswi hloniphekaka swa matimu ya Testamente ya Khale a swi vile kona, naswona swa vuyelela nakambe ekerekeni emasikwini lawa ya makumu.” Selected Messages, buku 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Iyi ndime itanga abagabo batatu b’ubuhamya, (Pawulo, Petero na Ellen White) bahamya ko abahanuzi bose bavuga iby’iherezo ry’isi, ari ryo gihe nyakuri ibanga ryo mu gitabo cy’Ibyahishuwe rikurwaho ikimenyetso. Ni cyo gituma, muri Matayo cumi na gatatu, ubwo Yesu yavugaga ati, “hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri mbabwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mubona, ntibabibona; no kumva ibyo mwumva, ntibabyumva,” yerekanaga uwo mugisha nyine uvugwa mu mirongo itatu ya mbere y’igice cya mbere cy’Ibyahishuwe.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Amuragirwa ni usoma, n’abumva amagambo y’ubu buhanuzi, kandi bakitondera ibyanditswemo; kuko igihe kiri bugufi. Ibyahishuwe 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Jesu akapa mufananidzo woMudyari, uye ipapo vadzidzi vakatungamirirwa kuti vapinde mukutaura naye pamusoro pomufananidzo iwoyo. Asi vasati vauyiswa mukudyidzana naJesu, Iye akavataurira, uye zvikuru-kuru kwatiri, kuti, “Ane nzeve dzokunzwa, ngaanzwe.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Jesu o fana ka setshwantšho seo gomme a se phethela ka temošo ya bao ba tlago go kwa. Ka morago, barutiwa ba išwa poledišanong yeo go yona Jesu a lebanyago bonyenyane dikgopolo tše tharo tša bohlokwa. O hlaola phapano magareng ga mekgahlelo e mebedi ya bakwi, gomme ge a dira bjalo o tsopola temana go tšwa pukung ya Jesaya go tliša bohlatse bja bobedi bja mekgahlelo e mebedi ya bakwi (gobane gopola gore tšohle di beilwe mo seemong sa bao ba tlago go kwa). Kgopolo ya boraro yeo a e tšweletšago, ka ntle ga mekgahlelo e mebedi ya bakwi le puku ya Jesaya bjalo ka bohlatse bja bobedi, ke taba ya gore Lentšu la Modimo ke peu. Ka gona, taba ya gore Lentšu la Modimo ke peu ke karolo ya seo se swanetšego go kwiwa ke bao ba kwago Kutollo ya Jesu Kriste go Kutollo kgaolo ya pele. Go na le bakwi ba babedi ditemaneng tše tharo tša mathomo, bjalo ka ge go na le mekgahlelo e mebedi ya bakwi go Mateo lesometharo. Mateo lesometharo e oketša fela kwešišo e itšego mabapi le ditsela tše di fapafapanego tšeo ka tšona bao ba ganago go kwa ba kgethago go se kwe. Gomme bohlatse bja Jesaya bo oketša molaetšeng wo re swanetšego go o kwa le go feta.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

Mu gore rakafa mambo Uzia, ndakavawo nechiratidzo chaIshe vagere pachigaro choushe, chakakwirira uye chakasimudzwa; mupendero wejasi ravo ukazadza temberi. Pamusoro pacho pakanga pamire maserafimu; rimwe nerimwe raiva namapapiro matanhatu; namaviri rakafukidza chiso charo, namaviri rakafukidza tsoka dzaro, uye namaviri raibhururuka. Rimwe rikadanidzira kune rimwe, richiti: Mutsvene, mutsvene, mutsvene, ndiye Jehovha wehondo; nyika yose izere nokubwinya kwake. Zvitsigiro zvomukova zvikazununguswa nenzwi rouyo akadanidzira, uye imba ikazadzwa noutsi.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

Ndipo ndakati, Ndine nhamo! nokuti ndaparara; nokuti ndiri munhu wemiromo isina kuchena, uye ndinogara pakati pevanhu vemiromo isina kuchena; nokuti meso angu aona Mambo, Jehovha wehondo.

Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

Ipapo mumwe wamaserafimi akabhururuka achiuya kwandiri, akabata muruoko rwake zimbe remoto, yaakanga atora nembato paartari; akaiisa pamuromo wangu, akati, Tarira, ichi chabata miromo yako; uye kuipa kwako kwabviswa, nechivi chako chanatswa.

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

Ndzi tlhela ndzi twa rito ra Hosi, ri ku: “I mani loyi ndzi nga n’wi rhumaka, naswona i mani loyi a nga ta ya hikwalaho ka hina?” Kutani ndzi ku: “Hi mina loyi; ndzi rhume.”

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

Uye wakati, Enda, undokutaurira vanhu ava, Muchanzwa zvirokwazvo, asi hamunganzwisisi; uye muchaona zvirokwazvo, asi hamungazozivi. Ita kuti mwoyo yavanhu ava ikore, uite kuti nzeve dzavo dzireme, uye uvhare meso avo; kuti varege kuona nameso avo, nokunzwa nenzeve dzavo, nokunzwisisa nomwoyo yavo, nokutendeuka, nokuporeswa.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

Ipapo ndikati, Ishe, kusvikira riniko? Iye akapindura akati, Kusvikira maguta aparadzwa asisina vagari, nedzimba dzisisina munhu, nenyika yava dongo guru chose; uye Jehovha abvisa vanhu kure, uye mukati menyika muve nokusiiwa kukuru. Asi mairi muchasara chegumi; chichadzoka, uye chichaparadzwa: somuti weteil, uye somuouki, iyo ine dzinde raro richirimo pairi, kana yadurura mashizha awo: saizvozvo mbeu tsvene ichava ndiro dzinde rayo. Isaya 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Chokadi, ndime iyi yochokera m’buku la Yesaya ndi yodabwitsa kwambiri chifukwa cha kuya kwa mitu ya uneneri imene ikuyikambapo. Mitu yambiri mwa imeneyi yakambidwa mobwerezabwereza m’Matebulo a Habakuku, choncho tingofotokoza mwachidule mfundo zochokera m’ndimeyi zimene zikuchirikiza kulingalira kwathu pa kunena kwa Yesu kuti mawu Ake ndi mbeu.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Zwaonekeratu ko Yesaya muri uwo murongo ahagarariye umuhanuzi, bityo akaba ahagarariye ubwoko bw’Imana mu gihe cy’imperuka. Ikirenzeho kandi gifite akamaro ku ngingo yacu, Yesaya ahagarariye abantu babagaho mu cyaha, nyamara bakomeza gukora umurimo mu itorero ry’Imana. Kugeza ubwo Yesaya yeretswe ubwiza bw’Imana, ntiyamenye icyaha cye bwite. Yari Umulaodokiya, yari impumyi.

“Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

“Isaya akanga ashora chivi chavamwe; asi zvino ava kuzviona amene achibatwa nokutongwa kumwe chete kwaakanga azivisa pamusoro pavo. Akanga agutsikana netsika inotonhora, isina upenyu, mukunamata kwake Mwari. Akanga asina kuzviziva izvi kusvikira chiratidzo chaIshe chapihwa kwaari. Uchenjeri hwake nezvipo zvake zvino zvakaita zviduku sei paakatarisa utsvene noukuru hwepatemberi. Akanga asina kukodzera sei! akanga asina kugadzirira sei basa dzvene! Maonero ake pamusoro pake amene aigona kuratidzwa mumashoko omuapostora Pauro, ‘Haiwa ini munhu anosuruvarisa! ndiani achandinunura pamuviri worufu urwu?’”

“But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

“කෙසේ නමුත් යෙසායාගේ දුක්කළබලයේදී ඔහුට සැනසීම ලැබුණි. ‘එවිට සෙරාපවරුන්ගෙන් එක් කෙනෙක්, පූජාසනයෙන් කොලවලින් ගත් දැවෙන අඟුරු කැබැල්ලක් තම අතේ දරාගෙන, මා වෙතට පියාඹා ආවේය. ඔහු එය මාගේ මුඛය මත තබා, මෙසේ කීය: බලව, මෙය නුඹේ තොල්වලට ස්පර්ශ වී ඇත; එබැවින් නුඹේ අක්‍රමිකතාව ඉවත් කරනු ලැබී ඇත, නුඹේ පාපය ශුද්ධ කරනු ලැබී ඇත.’ යෙසායා 6:6, 7.”

“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

“Chiono chakapiwa Isaya chinomiririra mamiriro avanhu vaMwari mumazuva okupedzisira. Vakapiwa ropafadzo yokuona nokutenda basa riri kuenderera mberi musanctuary yokudenga. ‘Zvino temberi yaMwari yakazarurwa kudenga, uye mukati metemberi yake makazoonekwa areka yesungano yake.’ Pavanotarisa nokutenda muNzvimbo Tsvenetsvene-tsvene, uye vachiona basa raKristu musanctuary yokudenga, vanoziva kuti ivo vanhu vane miromo isina kuchena,—vanhu vane miromo yakagara ichitaura zvisina maturo, uye vane zvipo zvisina kuitwa zvitsvene kana kushandiswa kukudza Mwari. Zvechokwadi vanogona kuora mwoyo pavanofananidza kushaya simba kwavo nokusafanira kwavo nokuchena nokunaka kwehunhu hwaKristu hunobwinya. Asi kana ivo, saIsaya, vakagamuchira pfungwa iyo Ishe vanoda kuti iiswe pamwoyo, kana vakazvininipisa pamberi paMwari, tariro iripo kwavari. Uta hwechivimbiso huri pamusoro pechigaro choushe, uye basa rakaitirwa Isaya richaitwawo mavari. Mwari achapindura minyengetero inobva pamwoyo wakapfava nokupfidza.”

“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

“Chinangwa chebasa guru iri uye rinokatyamadza raMwari ndechekuunganidza zvisote pamwe chete kuti zviiswe mudura rokudenga; nokuti nyika inofanira kuzadzwa nokubwinya kwaIshe. Naizvozvo, ngaparege kuva nomunhu anoodzwa mwoyo paanoona kuipa kwakapararira uye paanonzwa mutauro unobva pamiromo isina kuchena. Kana masimba erima akazvirongedza achipikisa vanhu vaMwari; kana Satani akaunganidza mauto ake nokuda kwekurwa kukuru kwokupedzisira, uye simba rake richioneka kuva guru uye rinenge richikurira zvose, [ipapo] kuona kwakajeka kwokubwinya kwoUmwari, kwechigaro choushe chakakwirira uye chakasimudzirwa kumusoro, chakafukidzwa nouta hwechipikirwa, kuchapa nyaradzo, chokwadi, norugare.” Review and Herald, December 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Pono iyi “ikuyimira chikhalidwe cha anthu a Mulungu m’masiku otsiriza.” Anthu a Mulungu m’masiku otsiriza ndi Aloaodikaya.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

Uye kumutumwa wekereke yeLaodhikia nyora uchiti: Zvinhu izvi ndizvo zvinoreva Ameni, Chapupu chakatendeka nechokwadi, mavambo ezvisikwa zvaMwari; Ndinoziva mabasa ako, kuti hausi kutonhora kana kupisa; ndinoshuva kuti dai waiva unotonhora kana kupisa. Naizvozvo, nokuti uri anodziya, usiri kutonhora kana kupisa, ndichakurutsa mumuromo mangu. Nokuti unoti, Ndiri mupfumi, uye ndawana pfuma zhinji, uye handishayiwi chinhu; asi hauna kuziva kuti uri munhu anosiririsa, anonzwisa tsitsi, murombo, bofu, uye usina kupfeka: Ndinokuraira kuti utenge kwandiri ndarama yakaidzwa mumoto, kuti uve mupfumi; nenguo chena, kuti upfeke, uye kuti kunyadziswa kwokusava wakapfeka kwako kurege kuonekwa; uye zora meso ako namafuta emeso, kuti ugone kuona.

As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Avo vose vandinoda, ndinovaraira nokuvaranga; naizvozvo shingaira, upfidze moyo, uye utendeuke. Tarira, ndimire pamukova ndichigogodza; kana munhu upi noupi akanzwa inzwi rangu akazarura mukova, ndichapinda kwaari, ndigodya naye, uye iye neni. Uyo anokunda ndichamupa kugara pamwe neni pachigaro changu choushe, sezvandakakundawo ini ndikagara pamwe naBaba vangu pachigaro chavo choushe.

He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

Ane nzeve, ngaanzwe zvinotaurwa noMweya kumakereke. Zvakazarurwa 3:14–22.

“The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

“Fokotu’u ki he siasi ‘o e kau Laotisea ko ha fakahāhā mālohi mo fakatokanga lahi, pea ‘oku fe’unga mo e kakai ‘a e ‘Otuá ‘i he taimi ní.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Uye kunyora kumutumwa wekereke yeLaodhikia uchiti: Zvinhu izvi ndizvo zvinotaura Ameni, Chapupu chakatendeka nechokwadi, kutanga kwezvisikwa zvaMwari; Ndinoziva mabasa ako, kuti hausi kutonhora kana kupisa: ndingadai ndichida kuti dai waitonhora kana kupisa. Naizvozvo, nokuti unodziya-dziya, uye hausi kutonhora kana kupisa, ndichakurutsa ubve mumuromo Mangu. Nokuti unoti, Ndakapfuma, uye ndawedzerwa nezvinhu, uye handina chandinoda; asi hauzivi kuti uri unosiririsa, uye unonzwisa urombo, uye murombo, uye bofu, uye usina kupfeka.’

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“දාසයන්ට අනතුරු ඇඟවීමට උන්වහන්සේ විසින් කැඳවනු ලැබූ සේවකයන් මගින් උන්වහන්සේගේ ජනතාව වෙත ගෙන යා යුතු පණිවිඩය සමාදානය හා ආරක්ෂාව පිළිබඳ පණිවිඩයක් නොවන බව ස්වාමීන්වහන්සේ මෙහි අපට පෙන්වා දෙයි. එය නිරපේක්ෂ වාදමය දෙයක් පමණක් නොව, සෑම අංශයකදීම ක්‍රියාත්මක වන ප්‍රායෝගික දෙයකි. දෙවියන්වහන්සේගේ ජනතාව, ලායොදිකෙයානුන් වෙත වූ පණිවිඩයේ, ශාරීරික සිතිවිල්ලක ආරක්ෂිත තත්ත්වයක සිටින අය ලෙස නිරූපණය කර ඇත. ඔවුහු නිශ්චින්තව සිටිති; ආත්මික අත්පත්කරගැනීම් අතින් උසස් තත්ත්වයක සිටින බව තමන්ම විශ්වාස කරති. ‘මක්නිසාද නුඹ කියන්නේ, මම ධනවත් ය, සම්පත්වලින් වැඩිවී ඇත්තෙමි, මට කිසිවක් අවශ්‍ය නැතැයි; එහෙත් නුඹ දුක්ඛිතද, කරුණාජනකද, දුප්පත්ද, අන්ධද, නග්නයද යන බව නොදන්නෙහි ය.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

“Ni udanganyifu mkuu kiasi gani unaoweza kuzijia akili za wanadamu kuliko kujiamini kwamba wako sahihi hali wakiwa wamekosea kabisa! Ujumbe wa Shahidi wa Kweli huwakuta watu wa Mungu wakiwa katika udanganyifu wa kusikitisha, ilhali ni waaminifu ndani ya udanganyifu huo. Hawajui ya kwamba hali yao ni ya kusikitisha mbele za Mungu. Wakati wale wanaoelekezewa ujumbe huu wakijipendekeza kwamba wako katika hali ya juu ya kiroho, ujumbe wa Shahidi wa Kweli huvunja usalama wao kwa shutuma ya kushtua juu ya hali yao halisi ya upofu wa kiroho, umaskini, na unyonge. Ushuhuda huo, ulio mkali sana na wenye ukali huo, hauwezi kuwa kosa, kwa maana ni Shahidi wa Kweli asemaye, na ushuhuda Wake lazima uwe sahihi.

“It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

“Vaya vaomene navaya vanonzwa vakachengeteka mune zvavakawana, uye vanozviti vakapfuma muzivo yezvemweya, kugamuchira shoko rinovazivisa kuti vakanyengerwa uye vanoshayiwa nyasha dzose dzezvemweya. Mwoyo usina kuitwa mutsvene ‘unonyengera kupfuura zvinhu zvose, uye wakaipa kwazvo.’ Ndakaratidzwa kuti vazhinji vari kuzvinyengera vachifunga kuti maKristu akanaka, asi vasina kana kamwaranzi kekujeka kunobva kuna Jesu. Havana ruzivo rwupenyu rwunorarama mavari pachavo muupenyu hwaMwari. Vanoda basa rakadzama uye rakakwana rokuzvininipisa pamberi paMwari vasati vanzwa kushayiwa kwavo kwechokwadi kwokushingaira nomwoyo wose uye kwokuramba vachiedza kuwana nyasha dzinokosha dzoMweya.” Testimonies, vhoriyamu 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Mbere y’uko Yesaya ahinduka ava mu mimerere ye ya Lawodikiya, yitangiye kujyana ubutumwa bwa nyuma bwo kuburira isi. Umurongo wa gatatu wo mu gice cya gatandatu uhuza amateka ya gihanuzi ya Yesaya n’amateka ya gihanuzi yo mu Ibyahishuwe 18, igihe marayika amanuka akamurikisha isi ubwiza bwe.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

Zvino shure kwezvinhu izvi ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake. Zvakazarurwa 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Isaya anomiririra vanhu vaMwari panguva iyo mutumwa waZvakazarurwa gumi nesere anoburuka; nokuti paakatorwa akaiswa munzvimbo tsvene yokudenga, akanzwa maserafi achizivisa vachiti, “Mutsvene, mutsvene, mutsvene, ndiye Jehovha wehondo: nyika yose izere nokubwinya kwake.” Isaya, sezvakangoitawo Johane muZvakazarurwa, anomiririra vanhu vaMwari vanoparidza shoko rokuyambira rokupedzisira. Johane akadana vanhu vaMwari kuti “vakasara,” uye Isaya akavareva se“chegumi,” kana kuti chegumi chavanopa. Shoko remudzi muchiHebheru rinoreva “kupa chegumi.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Mubvunzo wechiporofita wokuti, “Kusvikira rinhi?” wakabvunzwa naIsaya, unobvunzwawo kakawanda muShoko raMwari (uye nokuda kwekupfupisa, mhinduro yomubvunzo wokuti, “Kusvikira rinhi?” ndeyokuti unoratidza kusvika kwomutemo weSvondo wenyika muUnited States.) Maererano naEllen White, panguva iyoyo “kuramba kutendeka kwenyika kuchateverwa nokuparara kwenyika,” uye maererano naIsaya ndipo panoti, “maguta aparadzwe asisina mugari, nedzimba dzisisina munhu, nenyika yaparadzwa kwazvo, Jehovha abvisa vanhu akaenda navo kure, uye pave nokusiyiwa kukuru pakati penyika.” “Kusiyiwa kukuru pakati penyika” ndiko “vazhinji” vanokundwa paMutemo weSvondo maererano naDanieri 11:41. Ava ndivo vanhu vaIsaya chitsauko chechitanhatu naMateu chitsauko chegumi netatu vane meso, asi vasingaoni, uye vane nzeve, asi vasinganzwi, uyewo vaya vari muna Zvakazarurwa chitsauko chechitatu vanoramba zano rakapiwa kukereke yeRaodhikia.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

Achapindawo yakaisvonaka; uye nyika zhinji dzichaparadzwa; asi ava ndivo vachapunyuka kubva muruoko rwake, ivo Edhomu, naMoabhu, navakuru vavana vaAmoni. Dhanieri 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Isaya akanga aine chiratidzo chaJesu Kristu muimba yake tsvene, sezvakaitawo Johani mubhuku raZvakazarurwa. Isaya anomiririra “chegumi” kana chegumi chinodzoka uye “chichadyiwa” somuti. Shoko rechiHebheru rakashandurwa richinzi “chadyiwa” rinoreva kupedzwa nomoto. Kunyange zvakadaro, “chegumi” chine “chinhu chiri mukati” macho chisingapedzwi nomoto. Zvinoita sokuti zvikamu zvipfumbamwe muzvegumi zvakanga zvisina chinhu ichocho here? Moto unomiririrwa sokudya nokupedza muti wemuhlati nomuouki ndiwo moto woMutumwa weSungano, uyo anouya pakarepo kutemberi yake mubhuku raMaraki.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

Tarirai, ndichatuma nhume yangu, uye ichagadzirira nzira mberi kwangu; uye Ishe, wamunotsvaka, achakurumidza kuuya kutemberi yake, iye nhume yesungano, wamunofarira; tarirai, achauya, ndizvo zvinotaura Jehovha wehondo.

But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

Asi ndiani angatsungirira zuva rokuuya kwake? Uye ndiani achamira paanowonekwa? Nokuti iye akaita somoto womunyungudutsi, uye sesipo yomuwachi wenguo. Uye iye achagara somunyungudutsi nomuchenesi wesirivha; uye achachenesa vanakomana vaRevhi, nokuvanatsa sendarama nesirivha, kuti vape kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvaiva pamazuva akare, uye somumakore okutanga. Maraki 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Iyo yegumi yaIsaya, (inova chegumi) zvakare ndiyo “chibayiro mukururama” chaMaraki. Chibayiro chaMaraki vanhu vaMwari, vanomiririrwa se“vanakomana vaRevhi,” vanonatswa nomoto kuti vabudise “chibayiro mukururama”; uye avo “vanodyiwa” nomoto muchapupu chaIsaya ndivo yegumi, kana kuti chegumi.

According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

Zvinoenderana nenyasha dzaMwari dzandakapiwa, seni muvaki mukuru akachenjera, ndakateya nheyo, uye mumwe anovaka pamusoro payo. Asi munhu mumwe nomumwe ngaachenjere kuti anovaka sei pamusoro payo. Nokuti hakuna mumwe angateya imwe nheyo kunze kweiyo yakatoteywa, inova Jesu Kristu. Zvino kana munhu akavaka pamusoro penheyo iyi nendarama, nesirivha, namabwe anokosha, kana nematanda, nouswa, namashanga; basa romunhu mumwe nomumwe richaratidzwa pachena; nokuti zuva richazvizivisa, nokuti richafumurwa nomoto; uye moto uchayedza basa romunhu mumwe nomumwe kuti ndorudzii. 1 VaKorinde 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Pano Pauro pano anozivisa kuti mabasa omunhu mumwe nomumwe acharatidzwa ne“moto”. Muna Maraki moto unopisa uchibvisa marara esimbi. Muna Isaya kunatswa kwe“chegumi” kunoitika “apo” pavanokandira kure mashizha avo. Mashizha chiratidzo chechivi chakavanzika, chokunyepedzera, uye chokuzvikudza sokunopupurirwa naAdhamu naEvha.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

“chigumi” cha Yesaya chine chinhu chiri mukati macho chisingagoni kupiswa chichipera, uye chinhu ichocho i“mbeu tsvene”. Vane Kristu mukati mavo, tariro yekubwinya. Yesaya pachake i“mbeu tsvene” uyezve ndiye “chigumi” chaanozivisa. Zvose zviri zviviri, “mbeu tsvene” ne“chigumi”, zvinodzoka kubva pachimiro cheRaodhikia zvichienda pachimiro cheFiraderfia kubudikidza neChizaruro chaJesu Kristu munzvimbo yake tsvene.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Umbono wenkazimulo kaNkulunkulu, owenza u-Isaya akhale ngokuthi ufile, ukuthi ungumuntu ongcolileyo nowonileyo odinga ukuthethelelwa, wenzeka ethempelini lasezulwini lapho izihlahla zilahla amaqabunga azo. Igama elithi “ukulahla” lisho “ukuphonsa ngaphandle”, noma “ukugawula” isihlahla. Ukulahlwa ngaphandle kweLawodikeya kumelwe lapha. “Ishumi” noma insali liyodlula emlilweni “wokuhlanzwa” olethwa yisiThunywa sesiVumelwano sikaMalaki, ngalokho imisebenzi yabo yobuntu ishiswa ngokomoya isuke, ngalokho kusale kuphela “umsuka” ongeke ushiswe, okuyi“Nzalo eNgcwele”. Labo abenqaba ukuzwa bayolahlwa njengamaqabunga afile omile, noma bakhafulelwe baphume emlonyeni weNkosi.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Jesu ndiye Mbegu Takatifu, na mbegu ina chembe zote za urithi zinazohitajika ili kutoa mmea wote mzima. Neno la Mungu ni mbegu; kwa hiyo, kutajwa kwa kwanza kwa jambo katika Neno la Mungu kuna habari zote zinazohitajika ili kulifikisha jambo hilo kwenye ukomavu kamili ndani ya mwamini, likieleweka sawasawa.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Isaya chitsauko chechitanhatu chinoratidza vanhu vasingazo“nzwi” panguva iyo paUNOFANIRA kunzwa kuti ugopiwa ropafadzo yeshoko reZvakazarurwa zvaJesu Kristu. Vanhu vakataurwa naJesu ndivo vaiva vanhu vakasanangurwa vaMwari, vaiva mukadzi Wake, vaiva vanhu vake vesungano, vaiva Israeri yekare.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Israyeli wekare, kana kuti Israyeli yokutanga, anomiririra Israyeli yazvino, kana kuti Israyeli yokupedzisira. Vanhu vaMwari pakuguma kwenyika ndivo vaSeventh-day Adventists, vanhu vake vakasanangurwa, mudzimai wake, vanhu vesungano yake—Israyeli yazvino. Uchapupu hwenhoroondo yaIsaya, hwakabatanidzwa nenhoroondo yaKristu, hunopa zvapupu zviviri zvinotsigira kuti pakuguma kwenyika, chiSeventh-day Adventism chichava mu“mamiriro” ekurasika uye asingagoni kuponeswa anomiririrwa mushoko rinotumirwa kuLaodikia.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Havasi chaizvo vanhu vasingagoni kuponeswa, asi havangagoni kuponeswa vari mumamiriro avo eRaodhikia, sezvakanga zvakaita Isaya asati apinda muchiitiko chake, uye sezvakanga zvakaitawo vaJudha venguva yaKristu.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Chimodzi mwa zinthu zimene Mulaodikea ayenera “kumva” ndi fanizo la Wofesa. Ayenera “kumva” m’fanizo limenelo kuti Mawu a Mulungu ndi “mbewu”, mbewu yopatulika. Izi zikangomveka, pamenepo pamayikidwa maziko amene ayamba kutsegula uthenga wachinsinsi wa Chivumbulutso, pakuti uthenga umenewo watsekeredwa m’kuzindikira kozama kwakuti Yesu ndiye Alefa ndi Omega, Woyamba ndi Wotsiriza, Chiyambi ndi Mapeto. Kumvetsa ubale wa mapeto ndi chiyambi kumaphatikizapo kumvetsa kuti Yesu ndiye Mawu, ndipo Iye ndiye Mbewu.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

Pakutanga pakanga pane Shoko, uye Shoko rakanga riri kuna Mwari, uye Shoko rakanga riri Mwari. Iro ndiro rakanga riripo pakutanga kuna Mwari. Zvinhu zvose zvakaitwa naro; uye pasina iro hakuna chinhu chakaitwa pane zvose zvakaitwa. Mariri makanga mune upenyu; uye upenyu ihwohwo ndihwo hwaiva chiedza chavanhu. Uye chiedza chinovhenekera murima; asi rima harina kuchigamuchira. Johane 1:1–5.

Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

किंतु प्रतिज्ञाहरू अब्राहाम र उनका सन्तानलाई दिइएका थिए। यसो भनिएको छैन, “र सन्तानहरूलाई,” मानौं धेरैलाई; तर एउटैलाई जनाएझैँ, “र तिम्रो सन्तानलाई,” जो ख्रीष्ट हुनुहुन्छ। गलाती ३:१६।

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Kuti tinzwisise ukama huripo pakati pemagumo nekutanga, kunoda kunzwisisa “mutemo wokutanga kutaurwa.” Mutemo wokutanga kutaurwa unoratidza kuti kutanga kwechidzidzo ndiko kunonyanya kukosha, nokuti kunotakura nyaya yose, nokuti seShoko raMwari imbeu. Kurehwa kwekupedzisira ndiko kwechipiri pakukosha, mupfungwa yokuti ndipo panosunganidzwa pamwe chete zvikamu zvose zvenyaya, pasina chinosiiwa chisina kugadziriswa. Asi kurehwa kuri pakati nepakati pamusoro pechidzidzo ndiko kunowedzera simba nekujekesa kunyaya yacho, uye mupfungwa iyoyo zviri pakati zvakakosha sezvakaita kutanga kana kuguma.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Pane zvakawanda zvikuru zvinofanira kutaurwa pamusoro penyaya iyi, asi tichidzokera kuchikamu chiri muna Mateu gumi nenhatu tinogona kuona kuti Jesu akaratidza mapoka maviri avanhu vanonzwa kana vasinganzwi. Anoratidza nzira dzinopfuura imwe dzekusanzwa, asi ipapo anobva azivisa chikomborero pamusoro paavo vanonzwa.

But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

Asi akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, vaporofita vazhinji navanhu vakarurama vakashuva kuona zvinhu zvamunoona imi, asi havana kuzviona; uye kunzwa zvinhu zvamunonzwa imi, asi havana kuzvinzwa. Naizvozvo inzwai mufananidzo womukushi. Mateo 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Kutipa kwauprofita, naizvozvo, “kuropafadzwa” uku ndiko kuropafadzwa kumwe cheteko kunotaurwa pana Zvakazarurwa 1:3:

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Heri munhu anoverenga, navanonzwa mashoko ouporofita uhwu, nokuchengeta zvinhu zvakanyorwamo; nokuti nguva yaswedera.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Matauriro aJesu muna Mateo 13 kuna Isaya 6, zvichipindirana nezvakanyorwa naEllen White, zvinosimbisa kuti pane zvinhu zvinoonekwa nezvinonzwikwa pakuguma kwenyika zvakanga zvikuru kwazvo zvokuti varume vazhinji vakarurama nevaporofita vakashuva kurarama panguva iyoyo apo shoko reyambiro rokupedzisira raizozarurwa, uye kuti vanhu vaizobva “vaona” uye “vanzwa” zvinhu izvozvo.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Johane akaudzwa kuti aname zvakataurwa ne“Kutinhira Kunomwe” muchitsauko chegumi, uye muchitsauko chemakumi maviri nezviviri panobuda chiziviso chinoti, “Usaname mashoko euprofita ebhuku iri; nokuti nguva yava pedyo.” Ndima inotevera inoratidza kupera kwenguva yokuedzwa kwavanhu. Nguva yokuedzwa isati yapera zvachose, panobuda chiziviso chokuzarura “Kutinhira Kunomwe,” iro riri iro chete gwaro riri mubhuku raZvakazarurwa rakanga rakavharwa panguva iyoyo. Pamusoro pe“Kutinhira Kunomwe” tinoziviswa kuti zvinomirira kutanga nokuguma kweAdventism.

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

“Chiedza chakatsaurwa chakapiwa kuna Johane, chakataurwa nenzira yematinhira manomwe, chaiva kuratidzwa kwezviitiko zvaizoitika pasi pemashoko engirozi yokutanga neyechipiri....”

“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.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Mushure mokunge kutinhira kunomwe uku kwataura manzwi ako, murairo wakauya kuna Johani sezvawakaitwa kuna Dhanieri maererano nebhuku duku uchiti: ‘Namata zvinhu izvo zvakataurwa nokutinhira kunomwe.’ Izvi zvine chokuita nezviitiko zvenguva yemberi zvichazarurwa maererano nehurongwa hwazvo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Kutinhira Kunomwe kunomirira zviitiko zvakaitika panguva yokutanga kweAdventism munhoroondo yeshoko romutumwa wokutanga nowechipiri, kubva muna 1798 kusvikira pana Gumiguru 22, 1844, uye muchinyorwa ichocho chimwe chete chataurwa pamusoro tinoziviswa kuti Kutinhira Kunomwe “kune chokuita nezviitiko zvenguva yemberi zvichazozarurwa mukutevedzana kwazvo.” Nhoroondo yokutanga yeAdventism inoratidza kuguma kweAdventism, nokuti Jesu Kristu, saArfa naOmega, anoisa chisimbiso chake pamusoro penhoroondo yose yeAdventism, nokuti inhoroondo tsvene sezvakanga zvakaita nhoroondo yaIsraeri wekare.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Maererano naJesu muna Mateo gumi nematatu, zviitiko izvi ndizvo zvakashuvirwa kuona nevaporofita, uye izvo vadzidzi vakakomborerwa nekuziva. Vadzidzi ivavo vanomirira vanhu vaMwari pakuguma kwenyika, vanokomborerwa nezvavanoona nezvavanonzwa. Zvavanoona nezvavanonzwa ishoko reChizaruro chaJesu Kristu, iro rinomirirwawo neshoko reKutinhira Kunomwe, kunomirira zvose nhoroondo yeMillerite nenhoroondo yevane zana nemakumi mana nezvina zvuru.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Imilayezo yonkhe leyaniketwa kusukela nga-1840 kuya ku-1844 kufanele yentiwe ibe nemandla nyalo, ngobe banengi bantfu labalahlekelwe yindlela yabo. Lemilayezo kufanele iye kuwo onkhe emabandla.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Kristu wakati, ‘Wakaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navarurami vakashuva kuona zvinhu izvo zvamunoona, asi havana kuzviona; nokunzwa zvinhu izvo zvamunonzwa, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Shoko rakanga rapiwa. Uye hapafaniri kuva nokunonoka pakuridzokorora, nokuti zviratidzo zvenguva zviri kuzadziswa; basa rokupedzisira rinofanira kuitwa. Basa guru richaitwa munguva pfupi. Nokukurumidza shoko richapiwa nokugadzwa kwaMwari iro richakura rive kuchema kukuru. Ipapo Danieri achamira panzvimbo yake, kuti ape uchapupu hwake.” Manuscript Releases, vhoriyamu 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White anozivisa kuti nhoroondo yakazivikanwa naKristu seiyo nhoroondo yakashuvira kuiona varume vakarurama, inhoroondo yevaMillerite kubva muna 1840 kusvika muna 1844; uye ipapo anoti “shoko richakurumidza kupiwa nokugadzwa kwaMwari, iro richakura rikava kuchema kukuru.” “Kuchema kukuru” kunomirira yambiro yokupedzisira yengirozi yechitatu, uye kana shoko iroro rapiwa, richadzokorora nhoroondo yokutanga kweAdventism. Shoko reyambiro yokupedzisira ndiwo “mashoko” “anofanira kuenda kumakereke ose,” uye “mashoko ose akapiwa kubva muna 1840–1844 anofanira kusimbiswa zvino.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

Alfa na Omega zvinoratidza magumo pamwe chete nekutanga. Ellen White anoti “mashoko anofanira kuendeswa kumakereke ose,” uye Jesu akaudza Johane kuti “Ndini Alfa naOmega, wokutanga nowokupedzisira; uye zvaunoona, zvinyore mubhuku, uzvitumire kumakereke manomwe ari muAsia; kuEfeso, nekuSmirna, nekuPegamo, neTiatira, neSadhisi, neFiradherifia, neRaodhikia.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Imilayezo yango-1840 kuya ku-1844 iyinxenye yalokho okumelwe kuthunyelwe emasontweni.