Article

# The Revelation of Jesus Christ - Number Ten

Ufunuo lwaYesu Kristu - Inombolo Yetjhumi

The War in Heaven

Hondo ya Ku Denga

Author

Jeff Pippenger

Published

November 3, 2023

Formats

PDF
Word
Song MP3

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.

Hondo huru pakati paKristu naLusifa (Mutakuri weChiedza) yakatanga kudenga, uye Mwari akabvumira nguva yokuedzwa. Lusifa paakaparadzira kupanduka kwake, kwakapiwa nguva yokuti zvibereko zvekupanduka kwaMutakuri weChiedza zviratidzwe pachena. Mwari paakatema kuti nguva yokuedzwa yakanga yasvika kumagumo, zita raLusifa rakabva rashanduka kubva kuna Lusifa, Mutakuri weChiedza, rikava Satani, Mupikisi. Kuna Satani nengirozi dzakanga dzabatana naye mukupanduka kwake, nguva yokuedzwa yakanga yasvika kumagumo, uye vakadzingwa kudenga, vakatongerwa moto usingaperi.

> 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.

> E be go a re le go bao ba mo letsogong la molema a re, Tlogang fa pele ga me, lona ba ba hutsitsweng, lo ye mo molelong o o sa khutleng, o o baakanyeditsweng diabolo le baengele ba gagwe. Mathaio 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.

Hondo huru pakati paKristu naSatani yakazotevera yasvika muBindu reEdheni, uye Mwari akazopindazve nguva yokuedzwa. Satani paakapomera Mwari mhosva yokureva nhema pamusoro porufu nechibereko chomuti, uye akanyengera Evha kuti abatane naye mukupanduka kwake, nguva yakabvumidzwazve kuti zvibereko zvokupanduka kwaSatani zviratidzwe panyika sezvazvakanga zvaita kudenga. Ipapo Satani akapiwazve rimwe zita rokuti Dhiyabhorosi, rinoreva kuti “Mupomeri”. Kana nguva yokuedzwa yapera (yavanakomana vaAdhamu vakabatana mukupanduka kwaSatani), vanakomana vaAdhamu ivavo vacharuramisirwa kuenda kumoto usingaperi.

> 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.

> Zvino pakava nehondo kudenga: Mikaeri navatumwa vake vakarwa neshato; neshato ikarwa pamwe navatumwa vayo, asi havana kukunda; uye nzvimbo yavo haina kuzowanikwazve kudenga. Zvino shato huru yakakandirwa pasi, iyo nyoka yekare, inonzi Dhiabhorosi, naSatani, anonyengera nyika yose; yakakandirwa pasi panyika, navatumwa vayo vakakandirwawo pasi pamwe nayo. Zvakazarurwa 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.

Hondo yokurwisana kudenga pakutanga kwekurwisana kukuru inoratidza hondo iri kumagumo ekurwisana kukuru, nokuti Arufa naOmega nguva dzose zvinoratidza magumo echinhu pamwe chete nokutanga kwacho. Tsananguro yehondo yakaitika kudenga inotangwa nechishamiso chikuru kudenga.

> 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.

> ඉන්පසු ස්වර්ගයෙහි මහත් අද්භූත ලකුණක් ප්‍රකාශ විය; සූර්යයෙන් ආවරණය වූ ස්ත්‍රියක්, ඇගේ පාද යට සඳද, ඇගේ හිස මත තාරකා දොළොසක කිරුළක්ද තිබුණාය. ඇය ගර්භණීව සිටි බැවින්, ප්‍රසව වේදනාවෙන් කෑගසමින්, බිහි කිරීමට පීඩා විඳිමින් සිටියාය. එළිදරව් 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.

Panguva inoitika hondo yokupedzisira yemakakatanwa makuru pakati paKristu naSatani, nguva yokuedzwa ichiri kushanda; nhandare yehondo inomiririrwa muna Zvakazarurwa zvaJesu Kristu seyiri kudenga. Chokwadi ichi chava kuzarurwa zvino. Muapostora Pauro anotaura nezvokudenga kutatu.

> “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.

> “Mtume Paulo mapema katika uzoefu wake wa Kikristo alipewa fursa za pekee za kujifunza mapenzi ya Mungu kuhusu wafuasi wa Yesu. ‘Alichukuliwa mpaka mbingu ya tatu,’ ‘akaingizwa peponi, akasikia maneno yasiyotamkika, ambayo mwanadamu haruhusiwi kuyasema.’ Yeye mwenyewe alikiri kwamba alikuwa amepewa ‘maono na mafunuo’ mengi ‘ya Bwana.’ Ufahamu wake wa kanuni za kweli ya injili ulikuwa sawa na ule wa ‘mitume walio wakuu kabisa.’ 2 Wakorintho 12:2, 4, 1, 11. Alikuwa na ufahamu wazi na kamili wa ‘upana, na urefu, na kina, na kimo’ wa ‘upendo wa Kristo upitao maarifa.’ Waefeso 3:18, 19.” Matendo ya Mitume, 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.

Hondo muhondo pakutanga kwegakava guru yakatanga kudenga rechitatu, uye muhondo pakupera kwegakava guru inopera kudenga rokutanga. Kune matenga matatu, rokutanga riri denga rinomirira mhepo yakakomberedza nyika yapasi. Denga rechipiri ndiro rezuva, mwedzi, nenyeredzi. Denga rechitatu ndiro rakanzi naSista White “paradhiso,” uye rinomirira nzvimbo yechigaro choushe chaMwari. Zvakanga zviri pamberi chaipo penzvimbo yomurayiro waMwari apo Mutakuri weChiedza, Luciferi, akatanga kupanduka kwake.

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.

Ijuru rya gatatu ni ho bamwe mu bahanuzi, barimo na Mushiki wa White, bajyanywe mu iyerekwa. Igihe Pawulo yari ari yo, yeretswe amateka yo gukanguka kw’amagufa yumye yari yarishwe mu muhanda ku wa 18 Nyakanga 2020, n’ibyabaye byakurikiyeho hamwe no kuvuka kw’abahumbi ijana na mirongo ine na bane. Pawulo yabujijwe gusangiza ayo mateka, kuko ayo mateka yagereranyijwe n’amateka bitari byemewe ko “avugwa.” Pawulo yapfuye hashize gato imyaka irenga mirongo itatu mbere y’uko Yohana Umuhishuzi ahabwa iyerekwa ry’Ibyahishuwe bya Yesu Kristo. Yohana na we, nk’uko byari bimeze kuri Pawulo, yumvise ibyari “bivuzwe” n’inkuba ndwi, kandi na we abwirwa kutandika ibyari “bivuzwe.” Ibyo inkuba ndwi “zavuze” byagombaga kuguma bifunzwe kugeza ku mpera y’iminsi itatu n’igice y’igereranya iyo abahamya babiri bari bamaze bapfiriye mu muhanda.

> 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.

> Zvino apo kutinhira kunomwe kwakanga kwataura manzwi ako, ndakanga ndava kuda kunyora; ipapo ndakanzwa inzwi richibva kudenga richiti kwandiri, Namatidza zvinhu izvo zvataurwa nokutinhira kunomwe, uye usazvinyora. Zvakazarurwa 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?

Vaporofita vose vanopupurira pamusoro pe“mazuva okupedzisira” okutongwa kwokuferefeta, uye “mazuva okupedzisira” iwayo akatanga zvikuru musi wa11 Gunyana 2001, uye zvino asvika panguva panotanga kusimbiswa. Kusimbiswa kunotanga pakupera kwamazuva matatu nehafu okufananidzira ayo zvapupu zviviri zvakaurayiwa zvanga zvakavata mumugwagwa. Vaporofita vose vanowirirana. Pauro akaona nhandare yehondo yehondo yokupedzisira yomukana wenyasha, inoitika kudenga rokutanga. Nhandare yehondo yehondo yokupedzisira yomukana wenyasha, inoitika mukati medenga rokutanga, inofambirana nenhandare yehondo yehondo yokutanga yomukana wenyasha, yakaitika kudenga rechitatu. Zvingaonekwa sezvisina basa kutsanangura nhandare dzehondo idzi sehondo dzomukana wenyasha, asi Satani, uyo akanga ari muvengi waKristu muhondo yokutanga uye ari muvengi vevane zana namakumi mana nezvina zvuru muhondo yokupedzisira, anoziva kuti nguva yake ipfupi. Anoziva kuti ihondo yakaiswa mukati menhandare yenguva yomukana wenyasha. Isu tinozvizivawo here?

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.

Muna 1840, ngirozi yenye nguvu ilishuka na kuupa uwezo ujumbe wa malaika wa kwanza. Waprotestanti wa kizazi hicho ndipo walijaribiwa, nao wakaishia kubandikwa jina la uasi walipoitwa binti za Babeli. Jina la Lusifa nalo pia lilibadilika wakati wa kipindi chake cha majaribio ya rehema. Ngirozi yenye nguvu iliyoshuka mwaka 1840 ilimwakilisha kwa mfano wa kinabii yule malaika mwenye nguvu wa Ufunuo kumi na nane aliyeshuka tarehe 11 Septemba, 2001. Hukumu ya upelelezi ilikuwa bado haijaanza mwaka 1840, kwa kuwa ilikuwa bado miaka minne mbele, lakini Waprotestanti bado walitoa uwakilishi wa kinabii wa hukumu ya walio hai; kwa maana malaika aliposhuka mwaka 1840, kipindi chao cha majaribio ya rehema kilianza. Malaika wa Ufunuo kumi na nane aliposhuka mwaka 2001, hukumu mbinguni ilibadilika kutoka hukumu ya wafu kwenda kwenye hukumu ya walio hai.

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.

Musi waChikunguru 18, 2020, kusuruvara kwekutanga kwemufambiro wengirozi yechitatu, kunofananidzirwa nekusuruvara kwekutanga kwemufambiro wengirozi yekutanga, kwakasvika. Mumufambiro wepakutanga, nzira yokuedza maPurotesitendi yakaguma pachiratidzo chenzira chokutanga chokusuruvara, uye ipapo kuyedzwa kwemufambiro wekutanga kwakatanga. Musi waChikunguru 18, 2020, nzira yekutonga yakatora rimwe danho richienda mberi, nokuti shoko raizosvika pakuguma kwerenje remazuva matatu nehafu raisazongova chete kuzadzikiswa kwakakwana nokwekupedzisira kweshoko reMidnight Cry, asi raizovawo mucherechedzo wechiporofita wokusvika kwekuiswa chisimbiso kwevane zana namakumi mana nezvina zvuru.

> 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.

> Uye kubwinya hwaMwari waIsraeri hwakanga hwakwira kubva pakerubhi, paakanga ari, kuenda pachikumbaridzo cheimba. Akadana murume wakanga akapfeka mucheka wakaisvonaka, waiva nehwamanda yomunyori neparutivi rwake; Jehovha akati kwaari, Pfuura nepakati peguta, nepakati peJerusarema, uise chiratidzo pahuma dzavanhu vanogomera navanochema pamusoro pezvinonyangadza zvose zvinoitwa mukati maro. Ezekieri 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.

Nzira yokuiswa chisimbiso kwezana namakumi mana nezvina zvamazana akatanga pakuberekwa kwavo, uko kwakanga kuriwo kumuka kwavo. Shoko remhepo ina rinomutsa mapfupa akaoma akafa kuti ave noupenyu, uye shoko remhepo ina ndiro shoko rokuiswa chisimbiso kwezana namakumi mana nezvina zvamazana. Pauro naJohane vose vakaona nokunzwa nhoroondo chaiyo yatiri kurarama mairi zvino, nhoroondo “yakashuviwa navaporofita vazhinji navarume vakarurama kuti vaione.” Nhoroondo yokufamba kwakasimba kwengirozi yechitatu, iyo yakafananidzirwa nokufamba kwakasimba kwengirozi yokutanga.

> “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.

> “Imiyalezo yose yatanzwe kuva mu 1840–1844 igomba kongera gutangazwa ubu mu mbaraga zayo zose, kuko hari abantu benshi bayobye. Izo ntumwa zigomba kugera mu matorero yose. ”

> “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 akati, ‘Akaropafadzwa 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.

> “Ujumbe ulitolewa. Wala kusiwepo kuchelewa katika kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimia; kazi ya kufunga lazima ifanyike. Kazi kubwa itafanyika kwa muda mfupi. Hivi karibuni ujumbe utatolewa kwa uteuzi wa Mungu, nao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” 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.

Musoro mukuru wehondo yaLucifer yokutanga kudenga waiva wokukurukurirana. Iye ndiye aiva mutakuri wechiedza, akashandisa chinzvimbo chake kunyengera nokupinza kukanganisa mundangariro dzavatumwa vatsvene. Tinoudzwa kuti vatumwa vakagamuchira nokunwa pfungwa dzake dzokupandukira, havana kutomboziva kuti ndiLucifer akanga avanyengera kuti vafunge zvinhu zvavakazopedzisira vafunga pamusoro paMwari. Akanga akangwara zvikuru pakunyengera, sezvaakaitawo kuna Evha mumunda, zvokuti vatumwa vaimbova vatsvene vakazosvika pakutenda kuti pfungwa dzakanga dzadyarwa naSatani mundangariro dzavo, dzaiva pfungwa dzavo dzepakutanga. Mbeu idzodzo, pakupedzisira, dzakabereka chibereko chokuparadzwa kusingaperi.

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 y’okugcina, eyenzeka ezulwini lokuqala, isizakuqala, futhi ayiphathelene nokuyengwa kwezingelosi ezingcwele, futhi ayiphathelene nokuyengwa kuka-Eva nguSathane, kodwa kunalokho iphathelene nokuyengwa kwaso sonke isintu ngaye ngenqubo yokuxhumana eyonakele emelwe njengesezulwini. Iphathelene ne-World-Wide Web uSathane ayisebenzisayo ukuze afake imibono kubantu, bengazi labo bantu 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, wayeseyibonile umlando uqobo 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.

Kunyengerwa kwevanhu kunoitwa nevanodyidzana nezvehutongi hwepasi rose veUnited Nations, ivo vari simba reshato. Muporofita, vanodyidzana nezvehutongi hwepasi rose veUnited Nations vanoumbwa nemadzimambo navatengesi. Madzimambo ihurumende, uye makambani makuru etekinoroji pamwe nemabhiriyonaire epasi rose ndivo vatengesi.

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.

Hondo inotanga pamutemo weSvondo; panguva iyoyo, United States inova mambo mukuru pakati pamadzimambo gumi. Panguva iyoyo United States inenge yatotaura seshoko reshato, zvichiratidza kupera kweumambo hwechitanhatu hwechikara chepanyika. Ipapo rinobuda richinyengera nyika yose kubudikidza nezvishamiso zvarinofanira kuita pamberi pechikara, zvishamiso zvinomiririrwa sekuburutsa moto kubva kudenga.

> 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.

> ወእርሱ ይገብር ታላላቅ ተአምራት፥ እስከ ከሰማይ እሳትን በምድር ላይ በሰዎች ፊት ያውርድ ዘንድ። ራእይ 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.

Kana mapfupa akaoma avakafa akamutswa, akanga apondwa mumugwagwa, achisimudzirwa kudenga sechiratidzo, panguva imwe cheteyo kunovapo chimwe chishamiso kudenga.

> 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.

> Kwakabonekanso chodabwitsa china kumwamba; ndipo taona, chinjoka chachikulu chofiira, chokhala ndi mitu isanu ndi iwiri ndi nyanga khumi, ndi zipewa zachifumu zisanu ndi ziwiri pamitu yake. Chivumbulutso 12:3.

The great red dragon is Satan, but it is also pagan Rome.

Dzoka hombe tsvuku ndiSatani, asi zvakare ndiRoma yechihedheni.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Naizvozvo kunyange zvazvo dhiragoni, pakutanga, richimiririra Satani, riri, mune imwe pfungwa yechipiri, chiratidzo cheRoma yechihedheni.” 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.

Chishato iSathane, futi ekushintsheni kwesibili chishato simela iRoma yobupagani. Emlandweni wokuzalwa kwaKristu, kumelweke chishato seRoma yobupagani; kodwa ukusetshenziswa okupheleleyo kwesiprofetho kwesichato kuse “emihleni yokugcina.” “Emihleni yokugcina” chishato simelwe ngamakhosi alitshumi eNhlangano yeZizwe. Kawaveli emlandweni wokuzalwa kwaKristu, kodwa avela emlandweni wokuzalwa kwabantu abayinkulungwane ezilikhulu lamane letshumi lane, okwakufanekiselwa ukuzalwa kwabo ngokuzalwa kwaKristu.

> “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.

> “Madzimambo navatongi namagavhuna vakazviisa pachavo chiratidzo chaantikristu, uye vanomiririrwa sedhiragoni inoenda kundorwa nevatsvene—navanochengeta mirayiro yaMwari uye vane kutenda kwaJesu.” 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.”

Mapembe gumi ya lile joka ni ishara ya shirikisho lake; vichwa vyake saba vyenye taji juu yake vinatambulisha kuwa ndicho kichwa cha saba kati ya falme nane za unabii wa Biblia, kama zinavyowakilishwa katika sanamu ya Nebukadneza katika Danieli sura ya pili, na pia katika vichwa nane vya Ufunuo sura ya kumi na saba. Umoja wa Mataifa ni “ajabu nyingine mbinguni,” katika wakati uleule ambapo bendera, ambayo imezaliwa katika barabara ipitayo katikati ya bonde la mifupa mikavu iliyokufa, inainuliwa kwenda mbinguni. Joka na yule mwanamke huonekana kama maajabu mbinguni katika sheria ya Jumapili, ambalo pia ndilo hasa wakati ambapo mnyama wa baharini wa Ukatoliki pia “hustaajabiwa.”

> 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.

> Ndzi vona yin’wana ya tinhloko ta yena onge yi tlhaviwile yi ya eku feni; kambe nzhuti wa yena lowu dlayaka wu holisiwe, kutani misava hinkwayo yi hlamala yi landzela xivandzana. Nhlavutelo 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.

Nyika iri kushamiswa nokutevera chikara chegungwa chepapa, “shure” kwokunge ronda racho runouraya raporeswa, uye rinoporeswa pamutemo weSvondo muUnited States. Mureza, shato nechikara zvose zviri kushamiswa nokuteverwa, zvichitanga pamutemo weSvondo muUnited States. Muporofita wenhema anoratidza zvishamiso zvaSatani zvinokosha zvikuru panguva iyoyo chaiyo, nokuti pakarepo mushure memutemo weSvondo, apo muporofita wenhema achangotanga kutaura se“shato,” anoenda kundonyengera nyika yose, uye anozadzisa kunyengera kwake achibva kudenga.

> 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.

> Zvino ndakaona chimwe chikara chichibuda munyika; uye chakanga chine nyanga mbiri dzakaita sedzegwayana, asi chakataura seshato. Uye chinoshandisa simba rose rechikara chokutanga pamberi pacho, chichiita kuti nyika navagere mairi vanamate chikara chokutanga, icho ronda racho runouraya rwakanga rwaporeswa. Uye chinoita zviratidzo zvikuru, zvokuti chinoita kuti moto uburuke kudenga uuye panyika pamberi pavanhu. Zvakazarurwa 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.

Hondo yakatanga kudenga rechitatu inogumira kudenga rokutanga. Mubatanidzwa une zvikamu zvitatu wedhiragoni, chikara, nomuprofita wenhema unozivikanwa neBhaibheri pamwe neMweya woUporofita sesungano yakaipa. Pamutemo weSvondo, mubatanidzwa uyu une zvikamu zvitatu unotanga kutungamirira nyika yose muhondo yokurwisa mukadzi, sezvaunofamba wakananga kuAmagedhoni. Pamutemo weSvondo, vanotora nzvimbo dzavo panhandare yehondo yokudenga rokutanga, uye zvino vanokundwa! Sezvo Roma ichisimuka kuva nesimba katatu munhoroondo yenyika, inogara ichitanga yakunda muvengi wayo, yozotevera mubatsiri wayo, yozotevera wavaibatwa naye, uye ipapo yowira pasi.

> 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.

> Ndikaona pepo wachafu watatu mfano wa vyura wakitoka katika kinywa cha yule joka, na katika kinywa cha yule mnyama, na katika kinywa cha yule nabii wa uongo. Kwa maana hao ni roho za mashetani, zifanyazo miujiza, ziendazo kwa wafalme wa dunia na wa ulimwengu wote, ili kuwakusanya kwa vita ya siku ile kuu ya Mungu Mwenyezi. Tazama, naja kama mwivi. Heri yeye akaaye macho na kuyalinda mavazi yake, asije akatembea uchi, wakaiona aibu yake. Naye akawakusanya pamoja mahali paitwapo kwa Kiebrania Har–Magedoni. Ufunuo 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.

“Hondo iri kudenga” mumazuva okupedzisira haisi yokufananidzira; ihondo yokutaurirana inoitirwa kumatenga. Mumuromo meshato, nomumuromo wechikara, nomumuromo womuporofita wenhema, munobuda “mweya yemadhimoni” inoita “zvishamiso.” Shoko rokuti “mweya” rinoreva kufema, uye kufema chiratidzo cheshoko. Kufema kuri muna Ezekieri makumi matatu nechinomwe kunomutsa mapfupa akafa kuti ave noupenyu, uye kunozviita nokuuya neshoko reIslam, iro muBhaibheri rinomiririrwa semhepo yokumabvazuva. “Mweya,” “mhepo,” uye “kufema” ishoko rimwe chete rinoshandurirwa mumashoko iwayo matatu echiRungu, zvose muchiHebheru nomuchiGiriki.

> “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.

> “Le Fatu e mafai ona mānava le ola fou i totonu o agaga taʻitasi o ē e naunau faamaoni e auauna iā te Ia, ma e mafai ona Ia pāʻi atu i laugutu i se malala ola mai i luga o le fatafaitaulaga, ma faia ia avea ma laugutu e tautala ma le māfana i Ona viiga. E faitau afe leo o le a faatumuina i le mana e folafola atu ai upu moni ofoofogia o le Afioga a le Atua. O le laulaufaiva tautauvale o le a tatalaina, ma o ē matamuli o le a faamalosia e molimau atu ma le lototele i le upu moni. Ia fesoasoani mai le Alii i Ona tagata ina ia faamamā le malumalu o le agaga mai mea leaga uma, ma ia tausia pea se fesootaiga vavalalata ma Ia, ina ia mafai ai ona avea i latou ma ē e tofusia i le timu mulimuli pe a liligiina mai.” Review and Herald, Iulai 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.

“meya” inobuda mumuromo wedhiragoni, mumuromo mechikara, uye mumuromo memuporofita wenhema, inomirira mashoko aSatani. Muhondo yokutanga kudenga rechitatu—kwaiva nokukurukurirana kwakashatiswa, sezvinomiririrwa nomutakuri wechiedza akashatiswa. Muhondo yokupedzisira kudenga rokutanga—zvakare, ndiko kukurukurirana kwakashatiswa. Kukurukurirana kwakashatiswa uko Satani akashandisa muhondo yokudenga rechitatu, ndiko kuchazoshandiswazve muhondo yokudenga rokutanga, kwaiva kufembera kwokupinza munhu muchimiro chokutapwa nepfungwa, uko munguva dzazvino kunonzi hipunosisi.

> “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.

> “Varume navakadzi havafaniri kudzidza sainzi yokuti vangatapa sei pfungwa dzeavo vanoshamwaridzana navo. Iyi ndiyo sainzi inodzidziswa naSatani. Tinofanira kuramba zvinhu zvose zverudzi urwu. Hatifaniri kuzvibata nezvemesmerismu nehypnotismu—sainzi yauyo akarasikirwa nechinzvimbo chake chokutanga uye akadzingwa kubva mumatare okudenga.” 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.

nhasi uno hypnotism yava kuitwa munyika nevatongi vakuru vetekinoroji kubudikidza neWorldwide Web, iyo inoshandisa zvinonzi sainzi yekushambadza yazvino, asi muchokwadi iri iko kupfuurisa kwazvo kwesainzi yekare yaSatani ye hypnotism. Vepasi rose, vatongi vakuru vetekinoroji, pamwe nevapfumi vemabhiriyoni, vanoda kubata mhuka yavo mu“webhu” yekunyengera yakatovambwa pasi rose. Aya ndiwo maPsyOps aSatani pamusoro penyika yose, kana muchida kudaro. Ndiwo mashoko aSatani anotungamirira nyika kuArmagedhoni, uye mashoko iwayo aSatani ari kuziviswa kumatenga panguva imwe cheteyo iyo ngirozi nhatu dziri kuzivisa shoko raKristu kumatenga.

> 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.

> I saw another angel inobhururuka pakati pedenga, aine vhangeri risingaperi rokuti aparidze kuna vanogara panyika, nokumarudzi ose, nendudzi dzose, nendimi dzose, navanhu vose, achiti nenzwi guru, Ityai Mwari, mumukudze; nokuti awa yokutonga kwake yasvika; uye namatai iye wakaita denga, nenyika, negungwa, nezvitubu zvemvura. Zvino mumwe mutumwa akatevera, achiti, Bhabhironi rawa, rawa, iro guta guru, nokuti rakapa marudzi ose kunwa waini yehasha dzoufeve hwaro. Uye mutumwa wechitatu akavatevera, achiti nenzwi guru, Kana munhu upi noupi achinamata chikara nomufananidzo wacho, uye akagamuchira chiratidzo pahuma yake, kana paruoko rwake, iyeyo achanwawo waini yehasha dzaMwari, yakadururwa isina kusanganiswa mukombe yeshungu dzake; uye achatambudzwa nomoto nesurufure pamberi pevatumwa vatsvene, napamberi peGwayana; uye utsi hwokutambudzwa kwavo hunokwira nokusingaperi-peri; uye havana zororo masikati nousiku, ivo vanonamata chikara nomufananidzo wacho, nounopiwawo upi noupi anogamuchira chiratidzo chezita racho. Zvakazarurwa 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.

“Midzimu” inobva kunhengo imwe neimwe yemubatanidzwa wamatatu, inobuda mumiromo yavo. Kutaura kworudzi chiito chehurumende yarwo.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Ukukhuluma kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezokwahlulela.” 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.”

Yeremia akavimbiswa kuti kana aizoparadzanisa gorosi nehundi, uye asingadzokeri kuhundi (kunyange zvazvo hundi hwaigona kudzokera kwaari), Mwari vaizomuita “muromo” wavo.

> 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.

> Ndzi nga tshamanga enhlengeletanweni ya vahlekuri, hambi ku ri ku tsaka; ndzi tshamile ndzi ri ndzexe hikwalaho ka voko ra wena, hikuva u ndzi tatisile hi vukarhi. Hikwalaho ka yini ku vava ka mina ku tshama hilaha ku nga heriki, ni xilonda xa mina xi nga tshungulekiki, lexi alaka ku horisiwa? Xana u ta va eka mina ku fana ni muhembi, ni mati lama heraka? Hikokwalaho Yehovha u vula leswi, A wu vuya, kutani ndzi ta tlhela ndzi ku vuyisa, naswona u ta yima emahlweni ka mina; naswona loko u hambanisa leswi nkoka eka leswi nyameke, u ta fana ni nomu wa mina; a va tlhelele eka wena, kambe wena u nga tlheleli eka vona. Yeremiya 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.

Jeremia ari kumiririra vaMillerite pakuodzwa mwoyo kwavo kwekutanga, avo vaifunga kuti Mwari akanga areva nhema. Mwari haana kureva nhema; vakangobata ruoko rwavo pamusoro pechikanganiso chaiva muchati ya1843. Jeremia akavimbiswa, sezvakavimbiswawo avo vakaodzwa mwoyo musi wa18 Chikunguru 2020; kuti kana vaizozvitsaura kubva kuvanhu mapenzi nedzidziso dzaSatani zvakanga zviripo kusati kwauya kuodzwa mwoyo, ipapo Ishe vaizoita Jeremia, pamwe navaya vaanomiririra, “muromo” wavo. Chati ya1843 yakanga yagadzirwa mukuzadzikiswa komurayiro wokuti izvi zviitwe muna Habakkuk chitsauko chechipiri.

> “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.

> “Kwaiva uhwo huve hughu hwa walimu na magazeti gha Advent ya Kuja kwa Pili, walipokuwa wamesimama juu ya ‘imani ya asili,’ kwamba kuchapishwa kwa chati ilikuwa utimizo wa Habakuki 2:2, 3. Kama chati hiyo ilikuwa jambo la unabii (na wale wanaoikana huiacha imani ya asili), basi yafuatayo ni kwamba BC 457 ulikuwa mwaka wa kuanzia kuhesabu zile siku 2300. Ilikuwa lazima kwamba 1843 uwe wakati wa kwanza uliochapishwa ili kwamba ‘maono’ ‘yakawie,’ au kwamba pawepo wakati wa kukawia, ambamo kundi la mabikira lilipaswa kusinzia na kulala usingizi juu ya somo kuu la wakati, muda mfupi kabla hawajaamshwa na Kilio cha Usiku wa Manane.” James White, Second Advent Review and Sabbath Herald, Juzuu ya 1, Namba 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”.

Kuburikidza naHabhakuki, Ishe vakaraira vaMillerite kuti vagadzire chati ya1843, uye maiva nokukanganisa mukati mayo uko Ishe vakafukidza noruoko rwavo. Ndicho chikonzero Jeremia achiti kuora mwoyo kwake kwakakonzerwa noruoko rwaMwari. Zvino, mushure mokuora mwoyo uku, Ishe pavakatungamirira vaMillerite kudzokera kuchitsauko chechipiri chaHabhakuki, vakaona chipikirwa chokuti, kunyange zvazvo chiratidzo chaizononoka, vaifanira kuchimirira, nokuti hachizorevi nhema, uye kuti pakuguma chaizo“taura”.

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.

Chiono “chichitaura” chaimiririra zviri mukati meshoko rechiporofita, uye chipikirwa chakapiwa kuna Jeremia chaiva chokuti kana aizozunungusa kubvisa kuora mwoyo, odzokera pakushingaira kweshoko kwaaiva nako asati aora mwoyo, uye kana aizoparadzanisa gorosi nehundi, aizova “muromo” waMwari, uye aizoparidza shoko reKuchema kwePakati pousiku.

> 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.

> Nokuti chiratidzo chichakamirira nguva yakatarwa, asi pakupedzisira chichataura, uye hachirevi nhema; kunyange chikanonoka, chimirira; nokuti zvirokwazvo chichasvika, hachinganonoki. Habakkuk 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.

Avo vanomiririrwa naJeremia, muzvirongwa zvengirozi yokutanga neyechitatu, vanozadzisa murayiro wokudzoka, vachava “muromo” waJehovha muhondo yokurwisana nesangano rakaipa rakabatana, panhandare yehondo yedenga rokutanga. Vachaparidza shoko reMidnight Cry. Avo vanomiririrwa naJeremia zvino vari kunzwa “inzwi” murenje. Mazuva matatu nehafu okufananidzira chiratidzo cherenje rouporofita.

> 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 ralowo rinodanidzira murenje, richiti, Gadzirirai Ishe nzira; ruramisirai Mwari wedu mugwagwa mukuru murenje. Mupata mumwe nomumwe uchasimudzirwa, uye gomo rimwe nerimwe nechikomo zvichaderedzwa; zvakakombama zvicharuramiswa, nenzvimbo dzakaomarara dzichaitwa bani; uye kubwinya kwaJehovha kucharatidzwa, uye nyama yose ichakiona pamwe chete; nokuti muromo waJehovha wataura izvozvo. 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.

Tichaenderera mberi nekufungisisa kwedu pamusoro pehondo yokupedzisira yehondo yokuedzwa, yakatanga kudenga rechitatu uye inopera kudenga rokutanga muchinyorwa chinotevera.

> 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.

> Ipapo vaMidhiani vose navaAmareki navana vokumabvazuva vakaunganidzwa pamwe chete, vakayambuka, vakadzika misasa mumupata weJezreeri. Asi Mweya waJehovha wakauya pamusoro paGidheoni, akavhuvhuta hwamanda; vaAbhiezeri vakaunganidzwa vachimutevera. Akatuma nhume munyika yose yaManase; naivowo vakaunganidzwa vachimutevera; akatumawo nhume kuna Asheri, nokuna Zebhuruni, nokuna Nafutari; vakakwira kundosangana navo. Vatongi 6:33–35.

Back to Articles