The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.
Impikiswano enkulu phakathi kukaKristu noLusifa (uMthwali Wokukhanya) yaqala ezulwini, futhi uNkulunkulu wavumela isikhathi sokuvivinywa. Ngenkathi uLusifa esakaza ukuhlubuka kwakhe, kwanikezwa isikhathi ukuze izithelo zokuhlubuka koMthwali Wokukhanya zibonakaliswe. Lapho uNkulunkulu enquma ukuthi isikhathi sokuvivinywa sesiphelile, igama likaLusifa laguquka lisuka kuLusifa uMthwali Wokukhanya laba nguSathane, uMphikisi. KuSathane nasezingelosini ezahlanganyela ekuhlubukeni kwakhe isikhathi sokuvivinywa sase siphelile, futhi baxoshwa ezulwini, bagwetshelwa umlilo ongunaphakade.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.
Khona uyakuthi futhi kwabakwangakwesokhohlo, Sukani kimi, nina eniqalekisiweyo, niye emlilweni ongapheliyo, owulungiselwe uSathane nezingelosi zakhe. Mathewu 25:41.
The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.
Impikiswano enkulu phakathi kukaKristu noSathane yabe isifinyelela eNsimini yase-Edene, futhi uNkulunkulu waphinda futhi wanikeza isikhathi sokuvivinywa. Lapho uSathane emangalela uNkulunkulu ngokuthi waqamba amanga ngokufa nangesithelo somuthi, futhi eyenga u-Eva ukuba ahlanganyele ekuvukeleni kwakhe, kwaphinde kwavunyelwa isikhathi ukuze izithelo zokuvukela kukaSathane zibonakaliswe emhlabeni njengoba zazibonakaliswe ezulwini. USathane lapho wamukela futhi igama elengeziwe lokuthi uDeveli, elisho ukuthi “uMmangali”. Lapho isikhathi sokuvivinywa (samadodana ka-Adamu ahlanganyele ekuvukeleni kukaSathane) siphela, lawo madodana ka-Adamu ayakulahlwa emlilweni ongapheliyo.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.
Kwase kuba khona impi ezulwini: uMikayeli nezingelosi zakhe balwa nodrako; nodrako walwa kanye nezingelosi zakhe, kodwa akazange anqobe; futhi indawo yabo ayisabe isatholakala ezulwini. Udrako omkhulu waphonswa phansi, leyo nyoka endala, ebizwa ngokuthi uDeveli, noSathane, okhohlisa umhlaba wonke; waphonswa phansi emhlabeni, nezingelosi zakhe zaphonswa phansi kanye naye. IsAmbulo 12:7–9.
The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.
Impi yasezulwini ekuqaleni kwempikiswano enkulu ifanekisa impi ekupheleni kwempikiswano enkulu, ngokuba u-Alfa no-Omega bahlala bebonisa ukuphela kwento kanye nokuqala kwento. Incazelo yempi eyenzeka ezulwini yethulwa ngesimangaliso esikhulu ezulwini.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.
Kwase kubonakala isibonakaliso esikhulu ezulwini; owesifazane embethe ilanga, nenyanga ingaphansi kwezinyawo zakhe, phezu kwekhanda lakhe kukhona umqhele wezinkanyezi eziyishumi nambili; futhi yena, ekhulelwe, wamemeza, ehelelwa izinhlungu zokubeletha, ehlushwa ukuba azale. IsAmbulo 12:1, 2.
When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.
Lapho impi yokugcina yempikiswano enkulu phakathi kukaKristu noSathane yenzeka, okuyilapho isikhathi somusa sisasebenza khona; inkundla yempi imelwe eSambulweni sikaJesu Kristu njengesezulwini. Leli qiniso manje seliyavulwa uphawu lwalo. Umphostoli uPawulu ukhuluma ngamazulu amathathu.
“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.
“Umphostoli uPawulu, ekuqaleni kokuhlangenwe nakho kwakhe kobuKristu, wanikwa amathuba akhethekile okufunda intando kaNkulunkulu mayelana nabalandeli bakaJesu. ‘Wahlwitshelwa ezulwini lesithathu,’ ‘eparadesi, wezwa amazwi angenakushiwo, okungavumelekile ukuba umuntu awakhulume.’ Yena uqobo wavuma ukuthi wayenikwe ‘imibono nezambulo’ eziningi ‘ezivela eNkosini.’ Ukuqonda kwakhe izimiso zeqiniso levangeli kwakulingana nokwalabo ‘abaphostoli abakhulu kunabo bonke.’ 2 Korinte 12:2, 4, 1, 11. Wayenokuqonda okucacileyo, okuphelele ‘kobubanzi, nobude, nokujula, nokuphakama’ ‘kothando lukaKristu oludlula ukwazi.’ Efesu 3:18, 19.” Izenzo Zabaphostoli, 469.
The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.
Impi ekuqaleni kwengxabano enkulu yaqala ezulwini lesithathu, kanti impi ekupheleni kwengxabano enkulu iphela ezulwini lokuqala. Kukhona amazulu amathathu, elokuqala liyizulu elimelela umkhathi womhlaba. Izulu lesibili yilanga, inyanga, nezinkanyezi. Izulu lesithathu yilokho uDade White akubiza ngokuthi “ipharadesi,” futhi limelela indawo yesihlalo sobukhosi sikaNkulunkulu. Kwakusebukhoneni uqobo lwesikhungo somyalo sikaNkulunkulu lapho uMthwali Wokukhanya, uLusifa, aqalisa khona ukuhlubuka kwakhe.
The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.
Izulu lesithathu yilapho abanye abaprofethi, kuhlanganisa noDade White, bayiswe khona embonweni. Ngenkathi uPawulu elapho, waboniswa umlando wokuvuka kwamathambo omile afileyo ayebulewe emgwaqweni ngoJulayi 18, 2020, kanye nezehlakalo ezalandela ngokuzalwa kwabayikhulu namashumi amane nane ezinkulungwane. UPawulu wanqatshelwa ukwabelana ngalowo mlando, ngokuba lowo mlando wawumelwe njengomlando okwakungavumelekile ukuwu“khuluma.” UPawulu wafa eminyakeni engaphezu kancane kwamashumi amathathu ngaphambi kokuba uJohane uMembuli amukele umbono weSambulo sikaJesu Kristu. UJohane, njengakuPawulu, wezwa okwa“khulunywa” yizulu eziyisikhombisa, naye futhi watshelwa ukuba angakulobeli phansi okwa“khulunywa.” Lokho izulu eziyisikhombisa okwa“khuluma” kwakumelwe kuhlale kuvaliwe ngesibonakaliso kuze kube sekupheleni kwezinsuku ezintathu nengxenye eziyizifanekiselo lapho ofakazi ababili babefile emgwaqweni.
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 10:4.
Kwathi lapho imidumo eyisikhombisa isikhulume amazwi ayo, ngase ngizakuloba; kodwa ngezwa izwi livela ezulwini lithi kimi: Namathisela uphawu kulezo zinto ezikhulunywe yimidumo eyisikhombisa, ungazilobi. IsAmbulo 10:4.
All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?
Bonke abaprofethi bafakaza “ngezinsuku zokugcina” zokwahlulela kophenyo, futhi lezo “zinsuku zokugcina” zaqala ngokukhethekile ngoSepthemba 11, 2001, futhi manje sezifinyelele lapho kuqala khona ukubekwa uphawu. Ukubekwa uphawu kuqala ekupheleni kwezinsuku ezintathu nengxenye ezingokomfanekiso lapho ofakazi ababili ababebulewe babelala emgwaqweni. Bonke abaprofethi bayavumelana omunye nomunye. UPawulu wabona inkundla yempi yempi yokugcina yesikhathi sokuvivinywa, eyenzeka ezulwini lokuqala. Inkundla yempi yempi yokugcina yesikhathi sokuvivinywa, eyenzeka ngaphakathi ezulwini lokuqala, iyahambisana nenkundla yempi yempi yokuqala yesikhathi sokuvivinywa, eyenzeka ezulwini lesithathu. Kungase kubonakale kungadingekile ukukhomba izinkundla zempi njengezimpi zesikhathi sokuvivinywa, kodwa uSathane, owayeyisitha sikaKristu empini yokuqala futhi oyisitha sabayizinkulungwane eziyikhulu namashumi amane nane empini yokugcina, uyazi ukuthi isikhathi sakhe sifushane. Uyazi ukuthi kuyimpi ebekwe ngaphakathi kwenkundla yesikhathi sokuvivinywa. Thina siyakwazi na?
In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.
Ngo-1840, ingelosi enamandla yehla yanika amandla umlayezo wengelosi yokuqala. AmaProthestani aleso sizukulwane ase evivinywa, futhi agcina esenegama lokuvukela elinamathiselwe kuwo njengoba ayebizwa ngokuthi amadodakazi aseBabiloni. Negama likaLusifa nalo lashintsha ngesikhathi sokuvivinywa kwakhe sokuphekwa. Ingelosi enamandla eyehla ngo-1840 yayiyisifanekiso sengelosi enamandla yesAmbulo isahluko 18 eyehla ngo-September 11, 2001. Ukwahlulela okuphenyayo kwakungakakaqali ngo-1840, ngoba kwakusasele iminyaka emine ukuba kufike, kodwa amaProthestani nokho anikeza umfanekiso ongokwesiprofetho wokwahlulelwa kwabaphilayo, ngoba lapho ingelosi yehla ngo-1840, kwaqala isikhathi sawo sokuvivinywa sokuphekwa. Lapho ingelosi yesAmbulo isahluko 18 yehla ngo-2001, ukwahlulela ezulwini kwashintsha kusuka ekwahlulelweni kwabafileyo, kwaya ekwahlulelweni kwabaphilayo.
On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.
NgoJulayi 18, 2020, kwafika ukudumala kokuqala kwenhlangano yengelosi yesithathu, efanekiselwa ukudumala kokuqala kwenhlangano yengelosi yokuqala. Enhlanganweni yasekuqaleni, inqubo yokuvivinywa kwamaProthestani yaphela esibonakalisweni sokudumala kokuqala, kwase kuqala ukuvivinywa kwenhlangano yokuqala. NgoJulayi 18, 2020, inqubo yokwahlulela yathatha esinye isinyathelo yaya phambili, ngokuba umlayezo owawuzofika ekupheleni kwehlane lezinsuku ezintathu nesigamu wawungeke ube kuphela ukugcwaliseka okuphelele nokokugcina komlayezo Wokukhala Kwaphakathi Kwamabili, kodwa wawuyophinde ubonakalise ngokwesiprofetho ukufika kokubekwa uphawu kwabenkulungwane eyikhulu namashumi amane nane.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Inkazimulo kaNkulunkulu ka-Israyeli yenyuka isuka phezu kwekherubi, lapho yayikhona, yaya embundwini wendlu. Wabiza umuntu owayembethe ilineni, owayenophondo lweyinki lombhali ohlangothini lwakhe; iNkosi yathi kuye: Dlula phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini abantu ababubulayo nabakhalayo ngenxa yazo zonke izinengiso ezenziwa phakathi kwalo. Hezekeli 9:3, 4.
The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.
Inqubo yokubekwa uphawu kwezinkulungwane eziyikhulu namashumi amane nane yaqala ekuzalweni kwazo, okwakuyikho futhi ukuvuka kwazo. Umlayezo wemimoya emine uletha amathambo omile afile ekuphileni, futhi umlayezo wemimoya emine ungumlayezo wokubekwa uphawu kwezinkulungwane eziyikhulu namashumi amane nane. UPawulu noJohane bobabili babona futhi bezwa wona kanye umlando esiphila kuwo manje, umlando “abaprofethi abaningi nabantu abalungileyo abebefisa ukuwubona.” Umlando wokunyakaza okunamandla kwengelosi yesithathu, okwafanekiswa ukunyakaza okunamandla kwengelosi yokuqala.
“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.
“Yonke imiyalezo eyanikezwa kusukela ngowe-1840 kuya kowe-1844 kumelwe yenziwe ibe namandla manje, ngokuba baningi abantu abalahlekelwe ukuqonda kwabo inkambo. Imiyalezo kumelwe iye kuwo wonke amabandla.
“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.
“UKristu wathi, ‘Amehlo enu abusisiwe, ngokuba ayabona; nezindlebe zenu, ngokuba ziyezwa. Ngokuba ngiqinisile ngithi kini, Abaprofethi abaningi nabantu abalungileyo bafisa ukubona lezozinto enizibonayo, kodwa abazibonanga; nokuzwa lezozinto enizizwayo, kodwa abazizwanga’ [Mathewu 13:16, 17]. Abusisiwe amehlo abona izinto ezabonwa ngeminyaka ka-1843 nango-1844.
“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.
“Umyalezo unikeziwe. Futhi akufanele kube khona ukubambezeleka ekuwuphindaphindeni lowo myalezo, ngoba izibonakaliso zezikhathi ziyagcwaliseka; umsebenzi wokuphetha kufanele wenziwe. Umsebenzi omkhulu uzokwenziwa ngesikhathi esifushane. Ngokushesha kuzokhishwa umlayezo ngokumiswa kukaNkulunkulu oyokhula ube ukukhala okukhulu. Khona-ke uDaniyeli uyoma esabelweni sakhe, ukuze anike ubufakazi bakhe.” Manuscript Releases, volume 21, 437.
The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.
Ingqikithi eyayibusa empini kaLucifer yokuqala ezulwini kwakuwukuxhumana. Wayengumphathi wokukhanya owasebenzisa isikhundla sakhe ukungenisa ngeqhinga iphutha ezingqondweni zezingelosi ezingcwele. Siyatshelwa ukuthi izingelosi ezaphuza emibonweni yakhe yokuhlubuka, azizange ngisho ziqaphele ukuthi kwakunguLucifer owayeziholele ekucabangeni izinto ezigcine sezizicabanga ngoNkulunkulu. Wayecashile kakhulu, njengoba ayenjalo ku-Eva ensimini, kangangokuthi izingelosi ezazikade zingcwele zaze zakholwa ukuthi imicabango uSathane ayeyifake ezingqondweni zazo yayingeyazo uqobo, imicabango yazo yokuqala. Leyo mihlwanyelo yagcina ilethe izithelo zembubhiso yaphakade.
The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.
Impi yokugcina, eyenzeka ezulwini lokuqala, isizoqala, futhi ayiphathelene nokuyengwa kwezingelosi ezingcwele, futhi ayiphathelene nokuyengwa kuka-Eva nguSathane, kodwa kunalokho iphathelene nokuyengwa kwaso sonke isintu ngohlelo lokuxhumana olonakele olufanekiselwa njengolusemazulwini. Imayelana ne-World-Wide Web uSathane ayisebenzisayo ukugxilisa imibono kubantu, ngaphandle kokuba labo bantu bazi ukuthi bakholwe amanga, futhi ngokwenza kanjalo babonise ukuthi abalithandi iqiniso. Kwakungumphostoli uPawulu owabeka obala ukuthi “ezinsukwini zokugcina” abantu bayakwemukela amanga, ngoba babengenalo uthando “lweqiniso.” Phela, wayeyibonile yona kanye leyo mlando lapho lo msebenzi omangalisayo kaSathane ufezwa khona.
The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.
Ukudukiswa kwesintu kufezwa yizazi zomhlaba wonke zeZizwe Ezihlangene, eziwugunya lukadrako. Eziprofethweni, izazi zomhlaba wonke zeZizwe Ezihlangene zihlanganisa amakhosi nabathengisi. Amakhosi angohulumeni, kanti iziqhwaga zobuchwepheshe kanye nosozigidi bamazwe amaningi bangabathengisi.
The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.
Impi iqala emthethweni weSonto, lapho khona i-United States iba yinkosi ephambili phakathi kwamakhosi ayishumi. I-United States ngaleso sikhathi isikhulumile njengodrako, ngaleyo ndlela imaka ukuphela kombuso wesithupha wesilo somhlaba. Ibe isiphuma iyokukhohlisa umhlaba wonke ngezimangaliso okufanele izenze phambi kwesilo, izimangaliso ezimelwe njengokwehlisa umlilo ezulwini.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.
Yena wenza izimangaliso ezinkulu, aze enze umlilo wehle uvela ezulwini uye emhlabeni phambi kwabantu. IsAmbulo 13:13.
When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.
Lapho amathambo omileyo abafileyo avusiweyo, ayebulewe emgwaqweni, ephakanyiselwa ezulwini njengesibonakaliso, ngesikhathi esifanayo kuba khona esinye futhi isimangaliso ezulwini.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.
Kwase kubonakala esinye isimangaliso ezulwini; bheka, udrako omkhulu obomvu, enezinhloko eziyisikhombisa nezimpondo eziyishumi, enemiqhele eyisikhombisa phezu kwezinhloko zakhe. IsAmbulo 12:3.
The great red dragon is Satan, but it is also pagan Rome.
Udrako omkhulu obomvu nguSathane, kodwa futhi uyisiRoma sobuqaba.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ngakho-ke, nakuba udrako, ngokuyinhloko, emele uSathane, ngokwesibili, uwuphawu lweRoma yobuhedeni.” The Great Controversy, 439.
The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.
Udrako nguSathane, futhi ngokusetshenziswa kwesibili udrako umelela iRoma yobuhedeni. Emlandweni wokuzalwa kukaKristu, udrako weRoma yobuhedeni uyabonakaliswa; kodwa ukusetshenziswa okuphelele kwesiprofetho ngodrako kuse “ezinsukwini zokugcina.” “Ezinsukwini zokugcina” udrako ubonakaliswa ngamakhosi ayishumi eZizwe Ezihlangene. La makhosi awaveli emlandweni wokuzalwa kukaKristu, kodwa avela emlandweni wokuzalwa kwabangukhulu namashumi amane nane ezinkulungwane, okwakufanekiselwa ukuzalwa kukaKristu.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Amakhosi nababusi kanye nabaphathi bazibekele uphawu lomphikukristu, futhi bafanekiselwa njengodrako ophuma ukuyolwa nabangcwele—nalabo abagcina imiyalo kaNkulunkulu futhi abanokholo lukaJesu.” Testimonies to Ministers, 38.
The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”
Izimpondo eziyishumi zikadrako ziwuphawu lomfelandawonye wakhe; amakhanda akhe ayisikhombisa anezigqoko zobukhosi phezu kwawo amchaza njengekhanda lesikhombisa lemibuso eyisishiyagalombili yesiprofetho seBhayibheli, njengoba imelwe kokubili emfanekisweni kaNebukadinesari kuDaniyeli isahluko sesibili, futhi nasemakhanda ayisishiyagalombili esAmbulo isahluko seshumi nesikhombisa. IZizwe Ezihlangene “zingesinye isimangaliso ezulwini,” ngesikhathi sona impela lapho isibonakaliso, esizalelwe emgwaqweni odlula esigodini samathambo omileyo afileyo, siphakanyiselwa ezulwini. Udrako nowesifazane babonakala njengezimangaliso ezulwini ngesikhathi somthetho weSonto, okuyiso futhi kanye isikhathi lapho isilo sasolwandle sobuKatolika naso “simangaliswa silandelwa.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Ngase ngibona elinye lamakhanda ayo sengathi lalilimele laze lafa; kodwa isilonda salo esibulalayo saphola; nezwe lonke lalandela isilo limangazelele. IsAmbulo 13:3.
The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.
Umhlaba uyamangala ulandela isilo sasolwandle sobupapa, “ngemva kokuba” isilonda saso esibulalayo selaphuliwe, futhi silashwa emthethweni weSonto e-United States. Isifanekiselo, udrako, nesilo konke kuyalandelwa ngokumangala, kuqalwa emthethweni weSonto e-United States. Umprofethi wamanga ubonakalisa okuyisimangaliso sikaSathane esibaluleke kakhulu ngaleso sikhathi kanye leso, ngoba kungokushesha ngemva komthetho weSonto, lapho umprofethi wamanga esanda kuqala ukukhuluma “njengodrako,” lapho ephuma khona ukuyokhohlisa umhlaba wonke, futhi ufeza ukukhohlisa kwakhe evela ezulwini.
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. Revelation 13:11–13.
Ngase ngibona esinye isilo sikhuphuka siphuma emhlabeni; futhi sasinamaphondo amabili anjengewundlu, kodwa sakhuluma njengodrako. Futhi sisebenzisa wonke amandla esilo sokuqala phambi kwaso, senza ukuba umhlaba nabo abahlezi kuwo bakhonze isilo sokuqala, esasilimele ngokulimala okubulalayo kodwa saphulukiswa. Futhi senza izimangaliso ezinkulu, size senze nomlilo wehle uvela ezulwini uye emhlabeni phambi kwabantu. IsAmbulo 13:11–13.
The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.
Impi eyaqala ezulwini lesithathu, iphelela ezulwini lokuqala. Inhlangano ephindwe kathathu kadrako, nesilo, nomprofethi wamanga, ibonakaliswa yiBhayibheli nangoMoya Wokuprofetha njengomfelandawonye wobubi. Ngesikhathi somthetho weSonto, le nhlangano ephindwe kathathu iqala ukuhola umhlaba wonke empini yokulwa nowesifazane, njengoba iqhubekela e-Armagedoni. Ngesikhathi somthetho weSonto, bathatha izikhundla zabo enkundleni yempi yezulu lokuqala, bese beyanqotshwa! Njengoba iRoma ivuka emandleni kathathu emlandweni womhlaba, njalo inqoba kuqala isitha sayo, bese kuba umlingani wayo, bese kuba isisulu sayo, khona-ke iwe.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.
Ngase ngibona imimoya emithathu engcolileyo enjengamaxoxo iphuma emlonyeni kadrako, nasemlonyeni wesilo, nasemlonyeni womprofethi wamanga. Ngokuba iyimimoya yamadimoni, yenza izimangaliso, ephuma iye emakhosini omhlaba nawezwe lonke, ukuze iwabuthe empini yalolo suku olukhulu lukaNkulunkulu uMninimandla onke. Bhekani, ngiza njengesela. Ubusisiwe olindayo, agcine izingubo zakhe, funa ahambe enqunu, babone ihlazo lakhe. Yase ibabuthela ndawonye endaweni ebizwa ngolimi lwesiHeberu ngokuthi i-Armagedoni. IsAmbulo 16:13–16.
The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.
“Impi ezulwini” “ezinsukwini zokugcina” ayisona isifenqo, iyimpi yokuxhumana eyenziwa emazulwini. Emlonyeni kadrako, emlonyeni wesilo nasemlonyeni womprofethi wamanga kuphuma “imimoya yamademoni” esebenza “izimangaliso.” Igama elithi “umoya” lisho umphefumulo, futhi umphefumulo uwuphawu lomyalezo. Umoya kaHezekeli amashumi amathathu nesikhombisa uletha amathambo afileyo ekuphileni, futhi ukwenza lokho ngokuletha umlayezo wobuSulumane, obumelwe eBhayibhelini njengomoya wasempumalanga. “Umoya,” “umoya” kanye “nomphefumulo” kuyigama elifanayo elihunyushwe kulawo magama amathathu esiNgisi kokubili esiHebheru nangesiGreki.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“UNkulunkulu angaphefumulela ukuphila okusha kuwo wonke umphefumulo ofisa ngobuqotho ukumkhonza, futhi angathinta izindebe ngehlahla elivuthayo elisuka e-altare, abangele ukuba zibe nobungcweti bokumdumisa. Izinkulungwane zamazwi ziyogcwaliswa ngamandla okukhuluma amaqiniso amangalisayo eZwi likaNkulunkulu. Ulimi olungingizayo luyokhululwa, kuthi abanamahloni benziwe baqine ukuze banike ubufakazi besibindi ngeqiniso. Sengathi iNkosi ingasiza abantu bayo ukuba bahlanze ithempeli lomphefumulo kukho konke ukungcola, futhi balondoloze ukuhlangana okusondele kangaka nayo ukuba babe ngabahlanganyeli bemvula yakamuva lapho seyithululwa.” Review and Herald, Julayi 20, 1886.
The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.
“Imimoya” ephuma emlonyeni kadrako, ephuma emlonyeni wesilo, futhi ephuma emlonyeni womprofethi wamanga imelela imiyalezo kaSathane. Empini yokuqala ezulwini lesithathu—kwakuyizindlela zokuxhumana ezonakele njengoba zimelelwa ngumphathi wokukhanya owonakeleyo. Empini yokugcina ezulwini lokuqala—sekuphinde kube yizindlela zokuxhumana ezonakele. Lezo zindlela zokuxhumana ezonakele uSathane azisebenzisa empini yezulu lesithathu, okufanele ziphinde zisetshenziswe empini yezulu lokuqala, kwakuwukumesmeriza, okuthi ezikhathini zanamuhla kubizwe ngokuthi i-hypnosis.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.
“Abesilisa nabesifazane akumelwe bafunde isayensi yokuthi zingathunjwa kanjani izingqondo zalabo abahlanganyela nabo. Lena yisayensi efundiswa nguSathane. Kumelwe simelane nakho konke okunjalo. Akumelwe sizibandakanye ne-mesmerism kanye ne-hypnotism—iseyensi yalowo owalahlekelwa isikhundla sakhe sokuqala waphonswa ngaphandle emagcekeni asezulwini.” Manuscript 86, 1905.
Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.
Ukulutha ngengqondo kwenziwa emhlabeni namuhla yiziqhwaga zobuchwepheshe ngokusebenzisa i-World Wide Web, esebenzisa lokho okubizwa ngokuthi yisayensi yokukhangisa yesimanje, kodwa empeleni okuyindlela ephakeme kunazo zonke yokucijwa kwesayensi endala kaSathane yokulutha ngengqondo. Abahwebi bomhlaba wonke, iziqhwaga zobuchwepheshe, kanye nozigidigidi bahlose ukubamba inyamazane yabo “enethini” lenkohliso eselivele lasungulwa emhlabeni wonke. Uma uthanda, ama-PsyOps kaSathane phezu komhlaba wonke. Yimiyalezo kaSathane eholela umhlaba e-Armagedoni, futhi leyo miyalezo kaSathane imenyezelwa emazulwini ngaso leso sikhathi izingelosi ezintathu zimemezela umlayezo kaKristu emazulwini.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 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 14:6–11.
Ngase ngibona enye ingelosi indiza phakathi kwezulu, iphethe ivangeli elingunaphakade ukuba ilishumayele kwabakhileyo emhlabeni, nakuzo zonke izizwe, nemindeni, nezilimi, nabantu, ithi ngezwi elikhulu: Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile; nikhuleke kuye owenza izulu nomhlaba nolwandle nemithombo yamanzi. Kwase kulandela enye ingelosi, ithi: Liwile, liwile iBabiloni, lowo muzi omkhulu, ngokuba liphuzise izizwe zonke iwayini lolaka lobufebe balo. Neyesithathu ingelosi yabalandela, ithi ngezwi elikhulu: Uma umuntu ekhuleka kuso isilo nasemfanekisweni waso, amukele uphawu lwaso ebunzini lakhe noma esandleni sakhe, naye uyakuphuza iwayini lolaka lukaNkulunkulu, elithululwe lingaxutshiwe enkomishini yokufutheka kwakhe; futhi uyakuhlushwa ngomlilo nangesibabule phambi kwezingelosi ezingcwele naphambi kweWundlu; nentuthu yokuhlushwa kwabo iyenyuka kuze kube phakade naphakade; futhi abanakuphumula imini nobusuku, abakhuleka kuso isilo nasemfanekisweni waso, nalowo amukela uphawu lwegama laso. IsAmbulo 14:6–11.
The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.
“Imimoya” ephuma kulowo nalowo kulabo abathathu abakha inyunyana ephindwe kathathu, iphuma emilonyeni yabo. Ukukhuluma kwesizwe kuyisenzo sikahulumeni waso.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Ukukhuluma kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezezobulungiswa.” The Great Controversy, 443.
Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”
UJeremiya wathenjiswa ukuthi uma engahlukanisa ukolweni namakhoba, futhi angabuyeli emakhobeni (nakuba amakhoba ayengabuyela kuye), khona-ke uNkulunkulu wayeyomenza abe “umlomo” waKhe.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.
Angihlalanga emhlanganweni wabahleki bosulu, angijabulelanga; ngahlala ngedwa ngenxa yesandla sakho, ngokuba ungigcwalisile ngokuthukuthela. Kungani ubuhlungu bami buhlala njalo, nesilonda sami singelapheki, esenqaba ukuphulukiswa na? Uzakuba kimi njengomqambimanga ngokupheleleyo, nanjengamanzi aphuthumayo na? Ngakho usho kanje uJehova, uthi: Uma ubuya, ngiyakukubuyisa futhi, ume phambi kwami; futhi uma ukhipha okuyigugu kokuyichilo, uzakuba njengomlomo wami; mababuyele kuwe, kodwa wena ungabuyeli kubo. Jeremiya 15:17–19.
Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.
UJeremiya umelela amaMillerite ekudumazekeni kwawo kokuqala, ayecabanga ukuthi uNkulunkulu wayeqambe amanga. UNkulunkulu wayengaqambanga amanga; wamane wasibekela isandla saKhe phezu kwephutha elaliseshadini lika-1843. UJeremiya wanikwa isithembiso, njengoba nalabo abadumazeka ngoJulayi 18, 2020, benikwa isithembiso; sokuthi uma behlukanisa nabantu abayiziwula kanye nezimfundiso zikaSathane ezazikhona ngaphambi kokudumazeka, khona iNkosi yayiyokwenza uJeremiya, nalabo abamelelayo, babe “umlomo” waYo. Ishadi lika-1843 lakhishwa ekugcwalisekeni komyalo wokwenza kanjalo kuHabakuki isahluko sesibili.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
“Kwaba ngubufakazi obuhlangene babafundisi namaphepha e-Second Advent, lapho bemi ‘okholweni lwasekuqaleni,’ bokuthi ukushicilelwa kweshadi kwakuyikugcwaliseka kukaHabakuki 2:2, 3. Uma ishadi laliyindaba yesiprofetho (futhi labo abakuphikayo bayalushiya ukholo lwasekuqaleni), khona-ke kulandela ukuthi u-457 BC kwakungunyaka okwakufanele kuqalwe kuwo ukubala izinsuku ezingu-2300. Kwakudingekile ukuba u-1843 ube yisikhathi sokuqala esashicilelwa ukuze ‘umbono’ ‘ubambezeleke,’ noma kube khona isikhathi sokubambezeleka, lapho iqembu lezintombi lalizolala futhi lozele phezu kwendaba enkulu yesikhathi, ngaphambi nje kokuba livuswe yiSikhalo Saphakathi Kwamabili.” James White, Second Advent Review and Sabbath Herald, Umqulu 1, Inombolo 2.
The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.
INkosi, ngoHabakuki, yayala amaMillerite ukuba akhiqize ishadi lika-1843, futhi lalinephutha iNkosi eyaligubuzela ngesandla saYo. Yingakho uJeremiya esho ukuthi ukudumala kwakhe kwakungenxa yesandla sikaNkulunkulu. Kwathi ngemva kokudumala, lapho iNkosi isihola amaMillerite ukuba abuyele kuHabakuki isahluko sesibili, babona isithembiso sokuthi, nakuba umbono wawuyakubambezeleka, kwakufanele bawulindele, ngoba wawungeke uqambe amanga, nokuthi ekugcineni wawuyo “khuluma”.
The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.
Umbono “okhulumayo” wawumele okuqukethwe ngumlayezo wesiprofetho, futhi isithembiso esenziwa kuJeremiya sasiwukuthi uma ayengazithintitha ekudumazekeni, abuyele entshisekelweni yomlayezo ayenayo ngaphambi kokudumazeka, futhi uma wayeyokwenza umehluko phakathi kukakolweni namakhoba, wayeyoba “umlomo” kaNkulunkulu, futhi wayeyokwethula umlayezo Wokukhala Kwaphakathi Kwamabili.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Ngokuba umbono usaselelesikhathi esimisiweyo; kepha ekugcineni uyakukhuluma, ungamanga; noma ulibele, wu lindele, ngokuba uyakuza nokukuza, awuyikubambezela. Habakuki 2:3.
Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.
Labo abamelwe nguJeremiya, kukho kokubili ukunyakaza kwengelosi yokuqala neyesithathu, abagcwalisa umyalo wokuba babuye, bayoba “umlomo” weNkosi empini yokulwa nenhlangano yobubi, enkundleni yempi yezulu lokuqala. Bayokwethula isigijimi Sokukhala Kwaphakathi Kwamabili. Labo abamelwe nguJeremiya manje sebezwa “izwi” ehlane. Izinsuku ezintathu nengxenye ezingokomfanekiso ziyisifanekiselo sehlane lesiprofetho.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Izwi lommemezayo ehlane lithi: “Lungisani indlela yeNkosi, nenze umgwaqo omkhulu kaNkulunkulu wethu uqonde ogwadule. Zonke izigodi ziyakuphakanyiswa, nazo zonke izintaba namagquma kuyakwehliswa; okugobile kuyakwenziwa kuqonde, nezindawo ezimagqabhagqabha zibe yithafa; inkazimulo yeNkosi iyakwambulwa, futhi yonke inyama iyakuyibona kanye kanye, ngokuba umlomo weNkosi ukukhulumile.” U-Isaya 40:3–5.
We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.
Sizoqhubeka nokucabangela kwethu impi yokugcina yempi yesivivinyo, eyaqala ezulwini lesithathu futhi iphele ezulwini lokuqala esihlokweni esilandelayo.
Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.
Khona-ke wonke amaMidiyani, nama-Amaleki, nabantwana basempumalanga babuthana ndawonye, bawela, bamisa amatende esigodini saseJizreyeli. Kodwa uMoya kaJehova wehlela phezu kukaGideyoni, wase evuthela icilongo; kwase kubuthana u-Abiyezeri bemlandela. Wase ethuma izithunywa kulo lonke elakwaManase; nalo labuthana limlandela; wabuye wathumela izithunywa kwa-Asheri, nakwaZebhuluni, nakwaNafetali; bakhuphuka bayohlangana nabo. AbaHluleli 6:33–35.