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# The Revelation of Jesus Christ - Number Fourteen

Kusakazwikirwa kwa Yesu Kristo - Inombolo Icine nane

The Seventh Seal

मुहर संख्या सातौं

Author

Jeff Pippenger

Published

November 11, 2023

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The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.

Vita vya majaribu vya malaika, vilivyoanza na Lusifa katika mbingu ya tatu kama ilivyoonyeshwa katika Ufunuo sura ya kumi na mbili, ni kielelezo cha vita vya majaribu vya wanadamu na malaika, vinavyoishia katika mbingu ya kwanza. Shetani na malaika zake walipotupwa kutoka katika mbingu ya tatu, Shetani alifungua uwanja mpya wa vita katika bustani ya Edeni. Kama ilivyokuwa katika vita vya mbingu ya tatu pamoja na Lusifa, Mungu pia aliweka kipindi cha majaribu kwa wanadamu. Vita vya mbingu ya kwanza vinavyoanza kwa uzito katika sheria ya Jumapili iliyo karibu kuja vinaashiria mwisho wa muda wa majaribu kwa wanadamu.

In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.

मु प्रकास १२ र १३ अध्यायमा अजिङ्गर, पशु र झूटा अगमवक्ता प्रस्तुत गरिएका छन्। परम्परागत रूपमा, ती तीन शक्तिहरूलाई मुख्यतः तिनै शक्तिहरूको विगत इतिहासको प्रतिनिधित्व गर्ने ठानिन्छ; तर यूहन्नालाई “हुन आउने कुराहरू” लेख्न भनिएको थियो, र प्रकाशको सम्पूर्ण पुस्तकले “अन्तिम दिनहरू” को विषयमा बोल्दछ, त्यसैले हामी यस बाइबलीय सिद्धान्तलाई अपनाइरहेका छौँ कि अन्त्यको चित्रण आरम्भद्वारा गरिन्छ, र प्रकाशका प्रतीकहरूलाई विगतको होइन, वर्तमान सत्यका रूपमा लागू गरिरहेका छौँ।

Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.

Shetani ametambuliwa, katika vita alivyoanzisha mbinguni pa tatu, na katika pambano la kwanza alilowaletea wanadamu katika bustani ya Edeni, kuwa alitumia “hipnosisi” kuwasilisha mawasiliano yake yaliyopotoka ili kutimiza vita vyake.

> “Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.

> “සාතන් ඒදෙන් උයනේ පළමු ආදම්ව පරීක්ෂා කළේය; ආදම් ද සතුරා සමඟ තර්ක කළ බැවින්, ඔහුට වාසිය දුන්නේය. සාතන් තම මෝහන බලය ආදම් සහ ඊව මත ක්‍රියාත්මක කළේය; එම බලයම ක්‍රිස්තුස් මත ද ක්‍රියාත්මක කිරීමට ඔහු උත්සාහ කළේය. එහෙත් ශුද්ධ ලියවිල්ලේ වචනය උපුටා දැක්වූ පසු, ජය ලබීමට තමාට කිසිඳු අවස්ථාවක් නැති බව සාතන් දැනගත්තේය.”

> “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.” Mind, Character and Personality, 713.

> “Varume navakadzi havafaniri kudzidza sayenzi yokuti vangabata sei pfungwa dzeavo vanoshamwaridzana navo kuti vadzive. Iyi ndiyo sayenzi inodzidziswa naSatani. Tinofanira kurwisa zvinhu zvose zverudzi urwu. Hatifaniri kuzvibata-bata nezvemesmerism uye nehypnotism—sayanzi yaiye akarasikirwa nechinzvimbo chake chokutanga akazokandirwa kunze kwamatare okudenga.” Mind, Character and Personality, 713.

The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.

“sayensi” leyi Sathana a yi dyondzisaka yi hetisekisiwe hi vaxavisi va misava hinkwayo, naswona yi tirhisiwa hi ku tirhisa “ndlela-nkulu ya rungula” emasikwini ya makumu. Sathana i tata wa mavunwa, naswona mavandla lamakulu ya vuhangalasi bya mahungu a ma tlakusi mavunwa ntsena, kambe ma tlhela ma sivela ntiyiso, ma landzelerisa lava ma va tekaka tanihi vakanganyisi, naswona ma tirhisa xivumbeko xa vukungundzwana lexi hluvukeke swinene lexi tshameke xi tirhisiwa ematin’wini ya pulanete ya misava. Nyimpi leyi sunguleke etilweni ra vunharhu yi kombisa xivumbeko lexi xa nyimpi ya Sathana, leswaku lava tshembekaka lava hanyaka loko nyimpi ya tilo ro sungula yi sungula va ta va va tsundzuxiwe emahlweni hi ku tiva ka nkarhi lowu taka. Loko hi twisisa leswaku ndhawu ya vulawuri ya webu ya misava hinkwayo, ni “ndlela-nkulu ya rungula,” yi lawuriwa ni ku fambisiwa eUnited States, hi kuma xifaniso xa leswi swi vulaka swona leswaku United States yi vitana ndzilo leswaku wu xika wu huma etilweni kutani yi kanganyisa misava hinkwayo. “Ndzilo” ebukwini ya Nhlavutelo wu yimela rungula.

The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.

Chiratidzo cheZvakazarurwa chitsauko 13, ndima 13, chakatorwa pahondo yeGomo reKarimeri apo vaprofita vaBhaari nevaprofita vematanda matsvene vakakundikana kudana moto kuti uburuke uchibva kudenga, kuti usimbise kuti Bhaari naAshtaroti vaiva vamwari vechokwadi. Bhaari, ari mwari wechirume, uye Ashtaroti mwari wechikadzi, vanomirira mufananidzo wechikara, iko kusangana kusiri kutsvene kwechechi nenyika. Ava vaiva vaprofita vaJezebheri, uyo akanga ari muukama husiri hutsvene naAhabhu. Zvapupu zviviri izvozvo zvechiprofita zvemufananidzo wechikara munyaya yeGomo reKarimeri zvinoratidza basa reUnited States mukutanga kuumba mufananidzo wegadziriro youpapa muUnited States, uye pashure pazvo munyika yose. “Moto” paKarimeri waifanira kuva humbowo hwokuti Mwari wechokwadi ndiani zvake. Waifananidzira zaruriro yaibva kudenga ichizivisa Mwari wechokwadi, uye nyaya imwe cheteyo iripo apo United States inodana moto kuti uburuke uchibva kudenga.

In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.

Mu bhuku raIsaya, Mwari anozivisa kuguma kubva pakutanga, vanotaura kunzvimbo chaiyo yeGomo reKarimeri rekare, uyewo kunzvimbo yechiporofita inomiririrwa apo United States inodana moto kuti uburuke uchibva kudenga.

> Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.

> Bvisanyi mhaka ya n’wina, ku vula Yehovha; humesani swivangelo swa n’wina leswi tiyeke, ku vula Hosi ya Yakobo. A va swi humese, va hi komba leswi nga ta humelela; a va hi kombe swilo swo sungula, leswaku i yini, leswaku hi ta swi anakanyisisa, hi tiva makumu ya swona; kumbe va hi tivise swilo leswi nga ta ta. Kombani swilo leswi nga ta humelela endzhaku ka nkarhi, leswaku hi ta tiva leswaku mi swikwembu; ina, endlaka leswinene kumbe leswo biha, leswaku hi ta hlamala, hi swi vona swin’we. Waswivo, n’wina mi hava nchumu, ni ntirho wa n’wina i wa hava nchumu; loyi a mi hlawulaka i manyala. Ndzi pfuxe un’we la humaka en’walungwini, kutani u ta ta; ku suka evuxeni bya dyambu u ta vitana vito ra mina; u ta kandziyela tihosana kukota loko ku kandziyeriwa ndzhope, kukota mubumbi loko a kandziyela vumba. I mani la swi tiviseke ku sukela eku sunguleni, leswaku hi ta swi tiva? Ni emahlweni ka nkarhi, leswaku hi ta ku, U lulamile? Ina, a nga kona la kombaka; ina, a nga kona la tivisaka; ina, a nga kona la twaka marito ya n’wina. Lowo sungula u ta byela Siyoni a ku: Waswivo, waswivo, hi vona! Kutani ndzi ta nyika Yerusalema la tiselaka mahungu lamanene. Esaya 41:21–27.

In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”

Muhondo yokudenga rokutanga uyo unotanga panguva yomurayiro weSvondo uri kuuya nokukurumidza, United States, uye naSatani pachakewo, vachabvumidzwa “kubudisa” “mhosva” yavo, uye vachadana moto kuti uburuke uchibva kudenga vachiedza kuratidza kuti mwari waJezebheri ndiye Mwari wechokwadi. Nyika ichamanikidzwa kugamuchira chiratidzo chezuva rokushumira romwari iyeye. Moto unodzikiswa kubva kudenga, kubudikidza ne “information super highway” uchisvikira kuvanhu vose, ibasa re “pasina,” uye uyo anosarudza shoko rinoparidzirwa nomunzira iyoyo i “chinonyangadza.”

In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”

Muhondo iyoyo, ava zana rimwe na makumi mana na bane, hanyuma nyuma yaho imbaga nyamwinshi, bazoba ivyabona vy’Imana mu mpaka zerekeye uwuri Imana y’ukuri. Ubutumwa buvuye ku mpande zompi z’iyo ntambara buserukirwa nk’“umuriro.” Amahanga yose azokoranirizwa hamwe kugira hamenyekane uwuri Imana y’ukuri, kandi hazobaho imigwi ibiri y’ivyabona kugira ngo “ukuri” gushingwe intahe.

> Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.

> Marudzi ose ngaaunganidzwe pamwe chete, navanhu ngavaunganiswe; ndianiko pakati pavo angazivisa izvi, akatiratidza zvinhu zvekare? Ngavabudise zvapupu zvavo, kuti varuramiswe; kana kuti ngavanzwe, vagoti, Ichokwadi. Imi muri zvapupu zvangu, ndizvo zvinotaura Jehovha, nomuranda wangu wandakasarudza; kuti muzive, munditende, munzwisise kuti ndini iye; pamberi pangu pakanga pasina Mwari wakaumbwa, uye shure kwangu hakungavipo. Ini, iyeni ini, ndini Jehovha; uye kunze kwangu hakuna muponesi. Ndakazivisa, ndakaponesa, ndikaratidza, pasina mwari wokumwe pakati penyu; naizvozvo imi muri zvapupu zvangu, ndizvo zvinotaura Jehovha, kuti ndini Mwari. Isaya 43:9–12.

The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?

Kuratidzwa kwekupedzisira kweGomo reKarimeri kune zvapupu zvaSatani uye zvapupu zvaMwari. Kuratidzwa uku ndekwekuratidza kuti ndiani ari Mwari wechokwadi, asi zvapupu zvaMwari zvakatendeka zvinofanira kupupurira chii?

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.

> Hivi ndivyo asemavyo Bwana, Mfalme wa Israeli, na Mkombozi wake, Bwana wa majeshi: Mimi ni wa kwanza, nami ni wa mwisho; wala mbali nami hapana Mungu. Na ni nani, kama mimi, atakayeliita jambo hili, na kulitangaza, na kuliweka kwa utaratibu mbele zangu, tangu nilipoweka watu wa kale? Na mambo yanayokuja, na yatakayokuwa, na wayaonyeshe kwao. Msiogope, wala msitishwe; je, sikukuambia tangu wakati ule, na kulitangaza? Nanyi ni mashahidi wangu. Je, yuko Mungu zaidi yangu? Naam, hapana Mwamba; mimi simjui mwingine ye yote. Wafanyao sanamu za kuchonga, wote pia ni ubatili; na vitu vyao vipendezavyo havitafaa kitu; nao ni mashahidi wao wenyewe; hawaoni wala hawajui; ili wapate kutahayarika. Isaya 44:6–9.

The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.

Vakatendeka mukukakavadzana kwokupedzisira kweGomo reKarimeri vanofanira kupupurira chokwadi chokuti Mwari ndiye wokutanga nowokupedzisira. Ndiye Mwari “akagadza vanhu vekare,” kuti azivise “zvinhu zviri kuuya.” Zvapupu zvaMwari zvinofanira kuparidza Zvakazarurwa zvaJesu Kristu zvakazarurwa chisimbiso chazvo nguva pfupi pamberi pehondo yokupedzisira yeGomo reKarimeri.

Satan’s Mount Carmel message is represented as fire that comes down out of heaven.

Ubutumwa bwa Satani bwo ku Musozi Karumeli bugereranywa n’umuriro umanuka uva mu ijuru.

> 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.

> Uye anoita zviratidzo zvikuru, zvokuti anoita kuti moto uburuke kubva kudenga uuye panyika, pamberi pavanhu, Zvakazarurwa 13:13.

The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.

Ndima iyi iri kutsanangura zvishamiso zvinoitwa neUnited States kubudikidza nesainzi yemazuva ano yehipnotizimu, inoparidzirwa kuvanhu pa“information super highway.” Asi ndima iyi iri kutaurawo nezvekuonekwa kwaSatani pachake paanozviita saKristu.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Mutumwa anobatana mukuzivisa shoko remutumwa wechitatu achavhenekera pasi rose nokubwinya kwake. Pano panoporofitwa basa richava repasi rose uye rine simba risingawanzoonekwa. Sangano rekuuya kwaKristu remuna 1840–44 rakava kuratidzwa kunobwinya kwesimba raMwari; shoko remutumwa wekutanga rakaendeswa kunzvimbo dzose dzoumishinari munyika, uye mune dzimwe nyika makava nokufarira kukuru kwechitendero kwakapfuura kwakaonekwa mune chero nyika ipi zvayo kubvira paNguva yeShanduko yechechi yomuzana remakore regumi nenhanhatu; asi izvi zvichapfuurwa nokufamba kukuru kune simba pasi peyambiro yokupedzisira yomutumwa wechitatu.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Basa iri richafanana nereiitwa paZuva rePentekosti. Sezvo ‘mvura yokutanga’ yakapiwa, mukudururwa kwoMweya Mutsvene pakuvambwa kweevhangeri, kuti imere mbeu inokosha, saizvozvowo ‘mvura yokupedzisira’ ichapiwa pakuguma kwaro kuti goho riyibve. ‘Ipapo tichaziva, kana tikaramba tichitsvaka kuziva Jehovha: kubuda kwake kwakagadzirirwa semambakwedza; uye achauya kwatiri semvura, semvura yokupedzisira neyokutanga panyika.’ Hosea 6:3. ‘Naizvozvo farai, imi vana veZioni, mufare muna Jehovha Mwari wenyu; nokuti wakakupai mvura yokutanga zvakaenzanira, uye achakudzirai mvura, mvura yokutanga, nemvura yokupedzisira.’ Joel 2:23. ‘Pamazuva okupedzisira, ndizvo zvinotaura Mwari, ndichadurura zvoMweya wangu pamusoro penyama yose.’ ‘Uye zvichaitika kuti ani naani achadana kuzita raShe achaponeswa.’ Mabasa 2:17, 21.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.

> “Basa guru rebhukuuru remashoko akanaka harifaniri kupera richiratidza kushomeka kwekuratidzwa kwesimba raMwari kupfuura kwakakaratidza kutanga kwaro. Zvaporofita zvakazadzikiswa mukudururwa kwemvura yokutanga pakuvambwa kwebasa remashoko akanaka zvinofanirwazve kuzadzikiswa mumvura yokupedzisira pakupera kwaro. Idzi ndidzo ‘nguva dzokuzorodzwa’ dzakatarisirwa mberi nemuapostora Petro paakati: ‘Naizvozvo tenderukai, mushanduke, kuti zvivi zvenyu zvidzimwe, kuti nguva dzokuzorodzwa dziuye dzichibva pamberi paShe; uye kuti atume Jesu.’ Mabasa 3:19, 20.”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Varanda vaMwari, zviso zvavo zvakavhenekerwa nokupenya nokuzvitsaurira kutsvene, vachakurumidza kubva panzvimbo kuenda pane imwe kuti vazivise shoko rinobva kudenga. Nezviuru zvemanzwi, pasi rose, yambiro ichapiwa. Zvishamiso zvichaitwa, vanorwara vachaporeswa, uye zviratidzo nezvinoshamisa zvichatevera vatendi. Sataniwo anoshanda, nezvishamiso zvinonyengera, achitounza moto uchiburuka kubva kudenga pamberi pavanhu. Zvakazarurwa 13:13. Saizvozvo vagari venyika vachaiswa pakuti vatore divi ravo.” The Great Controversy, 611, 612.

When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.

Khi chúng ta đến thời kỳ Sa-tan khiến lửa từ trời giáng xuống, “cư dân trên đất sẽ bị đưa đến chỗ phải bày tỏ lập trường của mình.” Trong thời kỳ ấy, chứng nhân của Đức Chúa Trời “sẽ hối hả từ nơi này đến nơi khác để công bố sứ điệp từ trời. Bằng hàng ngàn tiếng nói, trên khắp đất, lời cảnh cáo sẽ được ban ra.” Công việc mà các chứng nhân của Đức Chúa Trời hoàn thành “sẽ tương tự như công việc trong Ngày Lễ Ngũ Tuần,” khi “thiên sứ hiệp cùng trong việc công bố sứ điệp của thiên sứ thứ ba sẽ làm sáng rực cả đất bằng sự vinh hiển của mình.” Trong Lễ Ngũ Tuần, lửa là biểu tượng của sự tuôn đổ Đức Thánh Linh, và lửa cũng là biểu tượng của sự tuôn đổ tà linh ô uế của Sa-tan.

After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.

Baada ya Yohana kuwakilisha wale mia moja arobaini na nne elfu na umati mkubwa katika Ufunuo sura ya saba, anatambua kufunguliwa kwa muhuri wa saba na wa mwisho. Muhuri wa mwisho au wa saba unawakilisha kufunuliwa kwa Ufunuo wa Yesu Kristo, na unabii pekee katika kitabu cha Ufunuo uliopaswa kufunuliwa muda mfupi kabla ya kufungwa kwa muda wa rehema. Muhuri wa saba, ngurumo saba, na Ufunuo wa Yesu Kristo vyote ni alama za ukweli uleule, unaofunguliwa muda mfupi kabla ya kufungwa kwa muda wa rehema. Ufunuo wa Yesu Kristo unasisitiza tabia ya Kristo na uweza wake wa uumbaji kama Alfa na Omega. Ngurumo saba zinatambulisha historia ambayo ndani yake wale mia moja arobaini na nne elfu wanatiwa muhuri, na muhuri wa saba unatambulisha kumwagwa kwa Roho Mtakatifu katika kipindi cha historia ambacho mashahidi wawili wanafufuliwa na kupokea uweza wa uumbaji wa “kweli” ya Mungu, unaopitishwa kutoka kwa Baba, kwenda kwa Mwana, kwenda kwa Gabrieli, kwenda kwa nabii, hadi kwa wale wanaochagua kusoma, kusikia, na kushika uweza uliomo humo.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Na wakati alipoufungua muhuri wa saba, kukawa na kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa baragumu saba. Na malaika mwingine akaja akasimama karibu na madhabahu, akiwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili aufukize pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa ule uvumba, pamoja na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa yule malaika. Yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akakitupa duniani; pakawa na sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1–5.

In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”

Mumavhesi, “ngirozi nomwe” “dzakamira pamberi paMwari” dziine “hwamanda nomwe.” Ngirozi idzo nomwe dzehwamanda dzagara dzichinzwisiswa zvakarurama setsika sechinomirira kutonga kwaMwari pamusoro peRoma nokuda kwekusimbisa kunamata kweSvondo. Roma yechihedheni, pasi paConstantine, yakapa mutemo wokutanga weSvondo mugore ra321, uye pakazosvika gore ra330, humambo hwake hwakanga hwakamurwa kuita mabvazuva namadokero. Kubva panguva iyoyo hwamanda ina dzokutanga dzakatanga kurira, uye dzaimiririra masimba enhoroondo akaunzwa kuzorwa nehumambo hwake, uye ayo pakazosvika gore ra476, akasiya guta reRoma risingazombovi zvakare nomutongi weRoma pamusoro peguta racho, iro raiva chiratidzo chesimba nokubwinya kweRoma. Papacy payakapa mutemo weSvondo paKanzuru yeOrleans mugore ra538, Mohammed akasimudzwa kuti auye nokutonga pamusoro pechechi yeRoma, sezvinomiririrwa nehwamanda yechishanu neyechitanhatu, idzo dzakanga dziriwo nhamo yokutanga neyechipiri, uye dzaimiririra ChiIslam. Kunyange hazvo kunzwisisa kwechinyakare kwehwamanda idzodzo kwakaringana zvakadini, dzinotsanangurwa muchikamu madzinoparurwa muna Zvakazarurwa 9 se“matenda.”

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Uye vamwe vose vavanhu vasina kuurayiwa nematambudziko aya, havana kutendeuka pamabasa amaoko avo, kuti varege kunamata madhimoni, nezvifananidzo zvegoridhe, nesirivha, nendarira, nedombo, nehuni; izvo zvisingagoni kuona, kana kunzwa, kana kufamba. Uye havana kutendeukawo pakuuraya kwavo, kana pauroyi hwavo, kana paupombwe hwavo, kana pakuba kwavo. Zvakazarurwa 9:20, 21.

The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.

Kuzadzikiswa kwakakwana uye kwekupedzisira kwemabhosvo manomwe ndiko matambudziko manomwe okupedzisira ari muna Zvakazarurwa chitsauko chegumi nenhanhatu. Kunyange kuongorora zvishoma chete maitiro echiprofita emabhosvo manomwe ari muna Zvakazarurwa chitsauko chepfumbamwe kunoratidza kuti ane maitiro anoenderana neamatambudziko manomwe okupedzisira. Kuvhurwa kwechisimbiso chechinomwe kunoitika munhoroondo panguva iyo nguva yenyasha yava kuda kuvharwa, uye kutsamwa kwaMwari, sezvinomiririrwa nematambudziko manomwe okupedzisira, kwava kuda kudururwa.

When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.

Kristu, seShumba yorudzi rwaJudha, pa“akavhura chisimbiso chechinomwe,” mutumwa akauya akamira paatari, ane mudziyo wegoridhe wokupisira zvinonhuhwira; uye akapiwa zvinonhuhwira zvizhinji, kuti azvibayire pamwe chete neminyengetero yavatsvene vose paatari yegoridhe yaiva pamberi pechigaro choushe. “Utsi hwezvinonhuhwira, hwakakwira pamwe chete neminyengetero yavatsvene, hwakakwira pamberi paMwari huchibva muruoko rwomutumwa.” Kudururwa kwoMweya Mutsvene paPentekosti kwakafanotungamirirwa nomunyengetero wakanga wakabatana wavatendi vakanga vaungana muJerusarema.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.

> “Kumutsidzirwa kwekunamata kwechokwadi pakati pedu ndicho chikuru uye chinokurumidza kupfuura zvose pazvatinoda. Kutsvaka izvi kunofanira kuva basa redu rokutanga. Panofanira kuva nokushingaira kwechokwadi kuti tiwane chikomborero chaShe, kwete nokuti Mwari haadi kutidururira chikomborero Chake, asi nokuti hatina kugadzirira kuchigamuchira. Baba vedu vokudenga vanoda zvikuru kupa Mweya Mutsvene wavo kuna avo vanovakumbira, kupfuura zvinoita vabereki venyika pakupa vana vavo zvipo zvakanaka. Asi ibasa redu, kubudikidza nokureurura, nokuzvininipisa, nokutendeuka, uye nomunyengetero wokushingaira, kuzadzisa zvimiso izvo Mwari akavimbisa kuti pamusoro pazvo achatipa chikomborero Chake. Kumutsidzirwa kunofanira kutarisirwa chete semhinduro kumunyengetero.” Selected Messages, bhuku 1, 121.

The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.

Kuvhurwa kwechisimbiso chechinomwe kunoratidza kusimbiswa kwevane zviuru zana nemakumi mana nezvina. Kusimbiswa uku kunotangwa nemunyengetero, asi kwete nokungoita basa remunyengetero chete, asi nomunyengetero chaiwo. Munyengetero iwoyo chaiwo unozivikanwa mubhuku raDanieri, iro, zvirokwazvo, ririwo bhuku raZvakazarurwa.

John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.

Johani muBhuku raZvakazarurwa naDanieri mubhuku rake vanomirira vane zviuru zana namakumi mana nezvina mumazuva okupedzisira. Mumazuva okupedzisira avo vachava zvapupu zvaMwari panguva yehondo yokudenga rokutanga vachapupurira uporofita hunosunungurwa chisimbiso nguva pfupi musati mapfigirwa nguva yenyasha. Izvi zvinomiririrwa sechisimbiso chechinomwe mundima dzatiri zvino kufunga nezvadzo. Minyengetero inosvika kumutumwa ane “mudziyo wendarama wezvinonhuhwira” inomiririrwa nomunyengetero waDanieri muchitsauko chepfumbamwe chebhuku rake. Munyengetero iwoyo munyengetero wakatsanangurika, wakamborongwa naMozisi maererano nouporofita hwe“nguva nomwe.” Munyengetero wacho une mativi maviri, uye Danieri anoisa mamiriro omunyengetero wake une mativi maviri mumashoko e“kutukwa” ne“mhiko” zvaMozisi. Mabhuku aDanieri naZvakazarurwa ibhuku rimwe chete, uye mitsara imwe chete youporofita iri mubhuku raDanieri ndiyo inotorwazve mubhuku raZvakazarurwa.

The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”

Munamato unounza kudururwa kwemoto mutsvene mukufamba kwengirozi ine simba yaZvakazarurwa gumi nemasere, ndiwo munamato waDanieri we“nguva nomwe.” Ndiwo munamato wakaburutsa ngirozi Gabhurieri kubva kudenga kuti atsanangurire Danieri zviporofita. Pakupera kwomunamato wake, unobata ndima makumi maviri okutanga aDanieri vapfumbamwe, Gabhurieri akaburuka panguva inenge yechibayiro chamadekwana. Minamato inokwira iyo ngirozi ine mudziyo wendarama wezvinonhuhwira inogamuchira, minamato inokwira zuva richinyura, panguva yemanheru e“mazuva okupedzisira.”

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.

> Zvino ini ndichiri kutaura, nokunyengetera, nokureurura chivi changu nechivi chavanhu vangu vaIsraeri, uye ndichikumbira pamberi paJehovha Mwari wangu pamusoro pegomo dzvene raMwari wangu; zvirokwazvo, ndichiri kutaura mumunyengetero, murume uya Gabhurieri, wandakanga ndaona muchiratidzo pakutanga, achimhanya nokukurumidza, akandibata panguva yechipiriso chamadekwana. Dhanieri 9:20, 21.

Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.

Munamato waDhanieri wakanga uri kupupura kusiri kwezvivi zvake chete, asiwo kwezvivi zvavanhu vaMwari. Munamato wake ndiwo muenzaniso wakajeka womunamato wokutendeuka wakabatana ne“nguva nomwe” dzaRevhitiko 26.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Na avo vakasuka vei kemudou era na malumalumu ga ena nodra caka ca ena nodra vanua na nomudou meca; io, era na malumalumu vata kei ira ena nodra caka ca na nodra qase. Kevaka era na vakatusa na nodra caka ca, kei na nodra caka ca na nodra qase, vata kei na nodra talaidredre era talaidredre kina vei au, kei na nodra lako talega vakacacani vei au; ka ni’u a lako talega vakacacani vei ira, ka kauti ira yani ki na vanua ni nodra meca; kevaka gona sa vakamalumalumutaki na yalodra sega ni cili, ka ra qai vakadonuya na kedra totogi ena vuku ni nodra caka ca: Au na qai nanuma noqu veiyalayalati kei Jekope, kei na noqu veiyalayalati talega kei Aisake, kei na noqu veiyalayalati talega kei Eparama au na nanuma; ia, au na nanuma na vanua. Vunau ni Soro 26:39–42.

After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.

Mushure mokunge Mozisi arondedzera chirango chine chekuita ne“nguva nomwe,” icho chaanoti “kupopotedzana kwesungano” yaMwari, anotsanangura zvinofanira kuitwa nevanhu vaMwari kana uye pavanosvika pakuziva kuti vari varanda munyika yomuvengi, sezvakanga zvakaita Danieri. Vaifanira, sezvakamiririrwa naDanieri, kureurura zvivi zvavo, uyewo zvivi zvamadzibaba avo.

When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.

Ndzi ku khongela loku kongomeke ku endliwa hi lava va vitaniweke ku va va dzana-mune wa makume-mune wa magidi, ntsumi leyi nga ni xigwitsirisi xa nsuku yi ta teka “xigwitsirisi, kutani” yi xi tata “hi ndzilo wa alitari, yi wu cukumetela emisaveni: kutani ku va ni marito, ni ku duma ka tilo, ni ku hatima ka rihati, ni ku tsekatseka ka misava.” Ndzilo lowo kwetsima lowu yimelaka rungula ra “ntiyiso” hi ku hambana ni rungula ra vuxisi ra “ndzilo”, leri United States na Sathana va ri vitanaka ku huma etilweni, wu humelela hi nkarhi wa “ku tsekatseka ka misava” loku nga nawu wa Sonto.

In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.

Mu bhuku raZekariya, tinoziviswa kuti Zerubhabheri ndiye akaisa zvose hwaro nedombo repamusoro petembere munhoroondo yokuvakwazve kwetembere neJerusarema mushure mokudzoka kubva muusungwa uhwo Dhanieri aive chikamu chahwo.

> Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.

> Akandipindura, akataura neni achiti, Iri ndiro shoko raJehovha kuna Zerubhabheri, richiti, Hazvisi nesimba, kana noushe, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo. Ndiwe ani, iwe gomo guru? Pamberi paZerubhabheri uchava bani; uye iye achabudisa ibwe repamusoro raro nokudanidzira, vachiti, Nyasha, nyasha ngadzive pamusoro paro. Zvakare shoko raJehovha rakasvika kwandiri, richiti, Maoko aZerubhabheri akaisa nheyo dzeimba iyi; maoko ake acharipedzawo; uye iwe uchaziva kuti Jehovha wehondo wakandituma kwamuri. Nokuti ndiani akazvidza zuva rezvinhu zviduku? Nokuti vachafara, uye vachaona tambo yokuyeresa iri muruoko rwaZerubhabheri pamwe navaya vanomwe; ndiwo meso aJehovha, anomhanya mhanya nenyika yose. Zekaria 4:6–10.

Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.

Zerubhabheri rinoreva “mwana weBhabhironi,” uye chiratidzo cheshoko romutumwa wechipiri, iro parakabatanidzwa neshoko reKuchema kwaPakati pousiku, rakaisa “nheyo” mukufamba kwokutanga kweAdventism. Zerubhabheri anomirirawo kudzokororwa kweshoko romutumwa wechipiri mukufamba kwokupedzisira kweAdventism mukufamba kweFuture for America, apo “dombo rapamusoro” rinoiswa.

The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.

Nyika yakafara pamusoro pezvapupu zviviri zvakanga zvaurayiwa mumupata wamapfupa akafa, mumugwagwa unonzi “ruzivo rwemumugwagwa mukuru wezvemagetsi.” Apo zvapupu zviviri izvozvo zvakadzorerwa kuupenyu, nyika yakatya, uye matenga akafara. Zekariya, kufanana navaporofita vose, ari kuratidza “mazuva okupedzisira” apo vanhu vaMwari vanofara. Zekariya anotizivisa kuti vanofara pakumuka kwezvapupu zviviri, apo vanoona “izvo zvinomwe.” “Izvo zvinomwe” ndiro shoko rimwe chete rechiHebheru rakashandurwa richinzi “kanomwe” muna Revhitiko makumi maviri nenhanhatu. Kufamba kwengirozi yokutanga kwakaisa dombo renheyo rekanomwe kwaMosesi, uye “chokwadi” ichocho chinofanirawo kuva dombo repamusoro-soro rekufamba kwengirozi yechitatu, zvisinei nokurambwa kwacho muna 1863.

When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.

Panongozivikanwa, nekuzadziswa, uye pakuitwa pamwe chete nomunyengetero wakafanira une mativi maviri, moto wechokwadi uchakandirwa panyika, sezvazvakaitika paPentekosti.

We will continue to address the opening of the seventh seal in the next article.

Ticharamba tichitsanangura kuvhurwa kwechisimbiso chechinomwe muchinyorwa chinotevera.

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