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# The Revelation of Jesus Christ - Number Eight

Yesu Khristu a Vhulaleliwa — Nomboro Yavhuṱanu na Vhuvhili

The Birth of a Nation

Kuberekwa kw’Igihugu

Author

Jeff Pippenger

Published

October 31, 2023

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The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.

Ujumbe wa Kilio cha Usiku wa manane hapo mwanzo uliishia kwenye kufunguliwa kwa hukumu ya uchunguzi, na ujumbe wa Kilio cha Usiku wa manane huisha kwenye kufunguliwa kwa hukumu ya utekelezaji. Ole wa tatu wa Uislamu huleta hukumu juu ya Marekani kwa kupitishwa kwa sheria ya Jumapili, nao unawakilisha hukumu inayoendelea na kuongezeka juu ya ulimwengu wote kwa kuukubali kwao wenyewe sheria yao ya Jumapili chini ya shinikizo la mamlaka ya kiraia ya utesaji, inayowakilishwa na wafalme kumi walioufanya uasherati pamoja na Yezebeli, kahaba wa Tiro.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Amelika, yomwe ndi dziko la ufulu wa chipembedzo, ikadzagwirizana ndi Upapa pokakamiza chikumbumtima ndi kukakamiza anthu kulemekeza sabata yabodza, anthu a m’dziko lililonse lapansi adzatsogozedwa kutsatira chitsanzo chake.” Testimonies, voliyumu 6, 18.

The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.

Hondo yomutemo weSvondo muhondo huru ipapo inenge yanyatsotanga zvizere. Satani ipapo achaoneka achizviitira saKristu.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Nemurayiro unorayira kusimbiswa kwePaupapa mukutyora murayiro waMwari, rudzi rwedu ruchazvibvisa zvizere pakururama. Apo Chipurotesitendi chichatambanudza ruoko rwacho richiyambuka mukaha kuti chibate ruoko rwesimba reRoma, apo chichasvika pamusoro pegomba rakadzika kuti chibatisise maoko neMweya-zve, apo, pasi pesimba remubatanidzwa uyu wakapetwa katatu, nyika yedu icharamba nheyo imwe neimwe yeBumbiro rayo sehurumende yeChipurotesitendi uye yerepabhuriki, uye ichagadzirira nzira yokuparadzirwa kwenhema nokunyengedzera zvepaupapa, ipapo tingaziva kuti nguva yasvika yokushanda kunoshamisa kwaSatani uye kuti magumo ava pedyo.” Testimonies, volume 5, 451.

National apostasy is followed by national ruin.

Kumukira Imana kw’Igihugu gikurikirwa no kuranduka kw’Igihugu.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Amerikáni mofani a Sithole mahlohonolo; empa ha ba thibela tokoloho ea bolumeli, ba lahla Boprotestanta, ’me ba tšehetsa Bopapa, tekanyo ea molato oa bona e tla be e tletse, ’me ‘bofetoheli ba sechaba bolumeling’ bo tla ngoloa libukeng tsa leholimo. Phello ea bofetoheli bona e tla ba timetso ea sechaba.” Review and Herald, May 2, 1893.

The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.

Mapenzi wa Kiadventista wa Laodikia walio wapumbavu wanaungana na mamlaka ya upapa, nao wanaangamizwa; ilhali kundi lile lingine la Kristo ambalo bado liko Babeli linaokoka kutoka mkononi mwa upapa.

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

> Achapindawo zvakare munyika inobwinya, uye nyika zhinji dzichaparadzwa; asi ava ndivo vachapukunyuka kubva muruoko rwake, ivo Edhomu, neMoabhu, nevakuru vavana vaAmoni. Danieri 11:41.

Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.

Uislamu ghafla huilipiga Marekani, huku parapanda ya saba ikileta ole ya hukumu kwa kupitishwa kwa sheria ya Jumapili.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ipapo ndikatarisa, ndikanzwa mutumwa achibhururuka pakati pedenga, achiti nenzwi guru, Une nhamo, une nhamo, une nhamo, imi vagari venyika, nokuda kwamamwe manzwi ehwamanda evatumwa vatatu vachiri kuzoridza! Zvakazarurwa 8:13.

The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.

Bango linalowakilisha mashahidi wawili katika Ufunuo mlango wa kumi na moja kisha linaonyeshwa na Yohana katika Ufunuo mlango wa kumi na mbili kama mwanamke aliyevikwa jua, na kwa unabii linaonyeshwa kwa ishara za mwanzo na mwisho.

> 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. 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. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.

> Zvino chimwe chiratidzo chikuru chakaonekwa kudenga; mukadzi akanga akapfekedzwa zuva, mwedzi uri pasi petsoka dzake, uye pamusoro wake paiva nekorona yenyeredzi gumi nembiri. Uye iye, ava nepamuviri, akachema, achirwadziwa pakusununguka, uye achitambudzika kuti asununguke. Zvino chimwe chiratidzo chakaonekwazve kudenga; zvino tarirai, shato huru tsvuku, yaiva nemisoro minomwe nenyanga gumi, uye pamisoro yayo paiva nekorona nomwe. Uye muswe wayo wakakwevera pasi chikamu chechitatu chenyeredzi dzokudenga, ukadzikandira panyika; uye shato yakamira pamberi pomukadzi akanga ava pedyo nokusununguka, kuti idye mwana wake achangoberekwa. Uye akabereka mwana mukomana, uyo waizotonga ndudzi dzose netsvimbo yedare; uye mwana wake akatorwa akaendeswa kuna Mwari, nokuchigaro chake choushe. Zvakazarurwa 12:1–5.

She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.

Ari kumira pamusoro pemwedzi, uye akapfekedzwa zuva. Mwedzi chiratidzo chinoratidza zuva, naizvozvo pachiporofita unomiririra zuva. Nyeredzi gumi nembiri dziri mukorona yake dzinomiririra madzinza gumi nembiri aIsraeri yekare pakutanga kweIsraeri yekare, ayo anomiririra vadzidzi gumi navaviri pakuguma kweIsraeri yekare. Nyeredzi gumi nembiri idzo dziri vadzidzi gumi navaviri pakuguma kweIsraeri yekare, ndidzowo vaapostora gumi navaviri pakutanga kweIsraeri yazvino. Naizvozvo dzinomiririra vane zana nemakumi mana nezvina ezviuru pakuguma kweIsraeri yazvino, vari vadzidzi uye vaapostora. Pakutanga kwenhoroondo umo vadzidzi vanomiririra zvose kuguma kweIsraeri yekare uye vaapostora kutanga kweIsraeri yazvino, mukadzi uyo ari kereke, akanga ane pamuviri paKristu. Iye ndiye “mwana mukomana” waizobvutirwa kuna Mwari mushure mekufa kwake nokumuka kwake kuvakafa.

The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.

Mukadzi, naizvozvo, anomirirawo kuberekwa kwevane zana namakumi mana nezvina zvuru, vanokwirawo kudenga mushure mokumutswa kubva mumupata worufu. Kana vava kudenga, iye achazoberekawo mumwe mwana, anomiririra rimwe boka rinobuda muBhabhironi panguva yomutemo weSvondo.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Asati arwadziwa nokusununguka, akabereka; marwadzo ake asati asvika, akasununguka mwana mukomana. Ndiani akambonzwa chinhu chakadai? Ndiani akaona zvinhu zvakadai? Nyika ingaberekwazve nezuva rimwe here? Kana kuti rudzi rungaberekwa pakarepo here? Nokuti Ziyoni paakangotanga kurwadziwa nokusununguka, akabereka vana varo. Ko ini ndingasvitsa pakubereka ndikasaita kuti abereke here? ndizvo zvinotaura Jehovha; kana kuti ini ndichiita kuti abereke, ndingavhara chibereko here? ndizvo zvinotaura Mwari wako. Isaya 66:7–9.

In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.

Panguva yokutonga kwechikara chepanyika, rudzi runoberekwa kamwe chete. Rudzi irworwo ndivo vane zana nemakumi mana nezvina ezviuru, nokuti ndivo vanoratidza zvakakwana hunhu hwaKristu. Ndivo vanofananidzirwa naJesu se“mwana mukomana.” Ndivo “mwana mukomana” waIsaya, anoberekwa mukadzi asati apinda pakusununguka. Mapfupa akaoma akafa ayo nyika yakafara pamusoro pawo pavakaurayiwa nechikara chinobva mugomba risina pasi, achanyaradzwa muJerusarema, uye ipapo vachafara pamwe chete nomukadzi anobereka “mwana mukomana.” Vanobudiswa iye asati atambudzika pakusununguka, uye ipapo anotambudzika pakusununguka uye anobereka vamwe “vana” vake, apo vaHedheni vanobva vapindura kushoko rengirozi yechitatu sorwizi runoyerera, sezvo shoko richipararira munyika yose sefungu guru regungwa. Vanoberekwa mukutambudzika kukuru, kunomirira kurwadziwa kwake pakusununguka. Mukadzi waZvakazarurwa gumi nezviviri, pachokwadi ane mapatya. Vokutanga kuberekwa ndivo vane zana nemakumi mana nezvina ezviuru vanozivikanwa sezvibereko zvokutanga, uye vaHedheni sevakohwiwa kukuru kwegoho rezhizha.

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Mufarikanye neJerusarema, mufarire pamwe naye, mose vamunomuda; pindai mumufaro mukuru pamwe naye, mose vamunomuchema; kuti muyamwe, mugutsikane pamazamu okunyaradzwa kwake; kuti mukame, mufarire kuwanda kwokubwinya kwake. Nokuti zvanzi naJehovha, Tarirai, ndichatambanudzira rugare kwaari sorwizi, nokubwinya kwavahedheni sorukova runoyerera; ipapo muchayamwa, muchatakurwa parutivi rwake, muchazununguswa pamabvi ake. Somunhu anonyaradzwa naamai vake, saizvozvo ndichakunyaradzai; uye muchanyaradzwa muJerusarema. Uye kana muchiona izvi, mwoyo yenyu ichafara, namapfupa enyu achatumbuka souswa; uye ruoko rwaJehovha ruchazivikanwa kuna varanda vake, nokutsamwa kwake kuvavengi vake. Isaya 66:10–14.

Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.

Avo “vanochema” Jerusalema ndivo avo vanogomera nokuridza mhere pamusoro pezvinonyangadza zvinoitwa mukati maro uye vakaiswa chisimbiso, uye vanoiswa chisimbiso mberi kwemutemo weSvondo. Zvino tiri mu“basa rokupedzisira rechechi,” rinova nguva dzokupedzisira dzekuiswa chisimbiso kwezana rimwe namakumi mana nezvina zvuru.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a 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.’” Testimonies, volume 3, 266.

> “Vanhu vaMwari vechokwadi, vane mumwoyo mavo Mweya webasa raShe noruponeso rwemweya, vachagara vachiona chivi muchimiro chacho chaicho, chine zvivi. Nguva dzose vachava parutivi rwokutendeka nokutaura pachena pamusoro pezvivi zvinokomberedza nyore nyore vanhu vaMwari. Kunyanya mubasa rokupedzisira rechechi, munguva yokuiswa chisimbiso kwezana nezviuru makumi mana nezvina vane kumira vasina mhosva pamberi pechigaro choushe chaMwari, vachanzwa zvikuru kwazvo zvakaipa zvevanhu vaMwari vanozviti ndivo vake. Izvi zvinoratidzwa nesimba nomufananidzo womuporofita webasa rokupedzisira pasi pechimiro chevarume, mumwe nomumwe ane chombo chokuuraya muruoko rwake. Mumwe murume pakati pavo akanga akapfeka mucheka worineni, aine runyanga rwemunyori rweingi parutivi rwake. ‘Zvino Jehovha akati kwaari, Pfuura napakati peguta, napakati peJerusarema, ugoisa chiratidzo pahuma dzavanhu vanogomera navanochema pamusoro pezvinonyangadza zvose zvinoitwa mukati maro.’” Testimonies, volume 3, 266.

Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.

Avo “vanogomera nokurira” vanoiswa chisimbiso kutanga, ngirozi dzinoparadza dzine zvombo zvokuuraya dzisati dzapfuura nomuchechi, unomiririrwa seJerusarema.

> “The command is: ‘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.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.

> Murayiro ndouyu unoti: “Pfuurai nepakati peguta, nepakati peJerusarema, muise chiratidzo pahuma dzavarume vanogomera navanochema pamusoro pezvinonyangadza zvose zvinoitwa mukati maro.” Ava vanogomera navanochema ndivo vakanga vachiparidza mashoko oupenyu; vakanga vachitsiura, vachirayira, nokukumbira. Vamwe vakanga vachizvidza Mwari vakatendeuka vakazvininipisa pamberi pake. Asi kubwinya kwaShe kwakanga kwabva kuna Israeri; kunyange zvazvo vazhinji vakanga vachiri kuramba vachiita zvimiro zvechitendero, simba rake nokuvapo kwake zvakanga zvisipo.

> “In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

> “Ka swipor jong ka jingbitar jong U kan mih ha ki jingbishar, kine ki nongbud jong U Khrist kiba sngewrit bad kiba aiti lut kin long kiba la pyni kyrpang na ka pyrthei baroh kawei da ka jingjynjar mynsiem jong ki, kaba la pynpaw ha ka jingud bad jingiam, ha ki jingpynrem bad ki jingmaham. Katba kiwei pat ki pyrshang ban kah da ka jingïong halor ka jingbymman kaba don mynta, bad ban leh khyllew ïa ka jingbymman kaba khraw kaba saphriang kylleng-kynrad, kito kiba don ka jingshitom na ka bynta ka burom jong U Blei bad ka jingieit ïa ki mynsiem, kim jingïaishah ban sngap jar hynrei kin ym leh kumta ban ioh jingïohsngewbha na uno uno ruh. Ki mynsiem hok jong ki ki shah pynwit man la ka sngi da ki kam bymkhuid bad ka jingïakren jong kiba bymhok. Kim don bor ban pynsangeh ïa kata ka umbah jong ka jingbymman kaba tuid sted, bad namar kata ki dap da ka jingsngewsih bad jingsheptieng. Ki kren sngewlyngngoh ha khmat U Blei haba ki ïohi ba la ñiewbeiñ ïa ka niam wat ha ki ing jong kito kiba la ïoh ka jingshai kaba khraw. Ki sngewsih bad pynjynjar ïa la ki mynsiem namar ba ka jingsarong, ka jingkwah spah, ka jingkhwanlade, bad ka jingshukor kaba jan man la ka jait, ki don ha ka balang. Ïa U Mynsiem jong U Blei, uba pynkhih sha ka jingpynrem, la ïuhroit hapoh kjat, katba ki shakri jong u Soitan ki jop sngewkmen. Ïa U Blei la pynjahburom, ïa ka jingshisha la pynlong ka bym don jingïarap eiei.”

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.

> “အယာဉ်တော်၏ ဝိညာဉ်ရေးဆိုင်ရာ ကျဆင်းယိုယွင်းမှုအတွက် မိမိတို့ကိုယ်တိုင် ဝမ်းနည်းမခံစားသူများနှင့် အခြားသူတို့၏ အပြစ်များအတွက်လည်း မျက်ရည်ကျ ဝမ်းနည်းမပြုသူတို့သည် ဘုရားသခင်၏ တံဆိပ်တော်မရဘဲ ကျန်ရစ်ကြလိမ့်မည်။ သခင်ဘုရားသည် မိမိတမန်တော်တို့အား၊ လက်ထဲတွင် သတ်ဖြတ်ရေးလက်နက်များကို ကိုင်ဆောင်ထားသော ထိုသူတို့အား ဤသို့ အမိန့်ပေးတော်မူသည်— ‘သူ့နောက်မှ မြို့အနှံ့ လှည့်လည်၍ ရိုက်နှက်သတ်ဖြတ်ကြလော့။ သင်တို့၏ မျက်စိမသနားစေနှင့်၊ ကရုဏာလည်း မပြုကြနှင့်။ အသက်ကြီးသူနှင့် လူငယ်၊ အပျိုမနှင့် ကလေးငယ်များ၊ မိန်းမများကိုပါ အကုန်အပြတ် သတ်ဖြတ်ကြလော့။ သို့ရာတွင် အမှတ်အသားရှိသော မည်သည့်လူထံသို့မျှ မနီးမကပ်ကြနှင့်။ ငါ၏ သန့်ရှင်းရာဌာနမှ စတင်ကြလော့။’ ထိုအခါ သူတို့သည် အိမ်တော်ရှေ့၌ ရှိသော အသက်ကြီးသူတို့ထံမှ စတင်ကြ၏။”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

> “Pano tinoona kuti kereke—santuwaryo yaMwari—ndiyo yakatanga kunzwa kurohwa kwehasha dzaMwari. Varume vakuru, avo Mwari vaiva vakavapa chiedza chikuru uye vakanga vamira sevachengeti vezvido zvomweya zvevanhu, vakanga vatengesa kuvimba kwavaiswa nako. Vakanga vatora chimiro chokuti hatifaniri kutarisira zvishamiso nokuratidzwa kwakajeka kwesimba raMwari sezvazvakanga zvakaita mumazuva akapfuura. Nguva dzashanduka. Mashoko aya anosimbisa kusatenda kwavo, uye vanoti: Ishe haangaiti zvakanaka, uye haangaiti zvakaipa. Ane ngoni dzakanyanya zvokuti haangashanyiri vanhu vake nokutonga. Naizvozvo ‘Rugare nokuchengeteka’ ndiko kuchema kwevarume vasingazombosimudzizve inzwi ravo sehwamanda kuti varatidze vanhu vaMwari kudarika kwavo neimba yaJakobho zvivi zvavo. Imbwa idzi dzisingatauri dzakanga dzisingade kuhukura ndidzo dzinonzwa kutsiva kwakarurama kwaMwari akagumburwa. Varume, mhandara, navana vaduku vose vanoparara pamwe chete.” Testimonies, vhoriyamu 5, 210, 211.

Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”

Isaya makumi mana inotanga nokushandisa chiratidzo chokupetwa kaviri, icho chiri mucherechedzo wechiporofita womharidzo weKuchema pakati pousiku semharidzo yechipiri inobatana nomharidzo yokuwa kweBhabhironi. Kuwa kweBhabhironi kunopetwa kaviri kana kuchiratidzwa nenzira yechiporofita. Mutsara wacho unoti, “Bhabhironi rawa, rawa.”

> 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. Revelation 14:8.

> Kwaya kucita umwina malaika, aciti, Babiloni wawile, wawile, umusumba uukulu uwo, pano waumweshe ifyalo fyonse ukunwa ku mwangashi wa bukali bwa busungu bwakwe. Ukusokolola 14:8.

There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.

Kuna kuanguka kwa Babeli halisi mara mbili kunakotajwa katika Biblia, na kuna kuanguka kwa Babeli ya kiroho mara mbili kunakotajwa katika Biblia. Kwa pamoja, hayo yanawakilisha mashahidi wanne wa kihistoria wanaotambulisha sifa za kinabii za kuanguka kwa Babeli.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Ipapo akadanidzira nesimba, nenzwi guru, achiti, Bhabhironi guru rawira, rawira; uye rava ugaro hwemadhimoni, nenhare yomweya wose wakaipa, uye danga reshiri dzose dzisina kuchena nezvinonyangadza. Zvakazarurwa 18:2.

Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.

IBhabhiloni elingokoqobo lawa njengeBhabhele ngesikhathi sikaNimrode, kanti neBhabhiloni elingokoqobo lawa futhi ngesikhathi sikaBelishasari. IBhabhiloni elingokomoya lawa ngo-1798, futhi ukuwa kwalo kokugcina kuboniswa ngokuphindaphindiwe emiBhalweni. Ngalesi sizathu, umlayezo wokuwa kweBhabhiloni uqukethe uphawu lobuprofethi lokuphindaphindwa. Ekuweni kweBhabhiloni kukhona ukuphindaphindwa, kodwa kukhona futhi nezinye izizathu ezimbili eziyinhloko zobuprofethi zalesi simo sokuphindaphindwa.

The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.

Iyo mpamvu ya kabiri ni uko, nk’ubutumwa, ihagarariye ubutumwa buhuzwa n’ubwa kabiri. Ihagarariye ubutumwa bubiri. Hari ukuri kundi kw’ingenzi gufitanye isano n’insobanuro n’imiterere y’ubutumwa bw’umumarayika wa kabiri, ariko icyo twibandaho gusa ni uko inkuru ya nyuma y’ubuhanuzi bwa Yesaya itangirira mu gice cya mirongo ine, itangirana no gukubirwa kabiri kw’ikimenyetso cy’Umuhumuriza, uwo Kristo yasezeranije guha ubwoko Bwe, igihe yatindaga mu buturo bwera bwo mu ijuru.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.

> Nyaradzai, nyaradzai vanhu vangu, ndizvo zvinotaura Mwari wenyu. Taurai zvinonyaradza kuJerusarema, mudanidzire kwariri, kuti hondo yaro yapera, kuti kuipa kwaro kwakanganwirwa; nokuti rakagamuchira paruoko rwaJehovha zvakapetwa kaviri pamusoro pezvivi zvaro zvose. Isaya 40:1, 2.

There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.

Hakuna kifungu kingine katika Biblia kinachonena kwa ubainifu zaidi kuhusu kipengele cha tabia ya Kristo kama Alfa na Omega kuliko kifungu kilicho katika Isaya sura ya arobaini hadi mwisho wa kitabu. Akiwa Alfa na Omega, Kristo huweka sahihi ya jina Lake kama Alfa na Omega juu ya kifungu hiki, kwa maana unapofika mwisho wa Isaya, yeye kwa mara nyingine humrejelea Mfariji, kwa kuwa Kristo ndiye Neno, naye ndiye mwanzo na mwisho.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.

> Zvanzi naJehovha, Denga ndicho chigaro changu choushe, uye nyika ndiyo chitsiko chetsoka dzangu; ko imba yamungandivakira iri kupi? uye ko nzvimbo yokuzororera kwangu iri kupi? Nokuti zvinhu izvi zvose zvakaitwa noruoko rwangu, uye zvinhu izvi zvose zvakavapo, ndizvo zvinotaura Jehovha; asi ndichatarira kumunhu uyu, iye ari murombo uye ane mweya wakaputsika, uye anodedera pashoko rangu. Iye anobaya nzombe, akaita souya anouraya munhu; iye anobayira gwayana, akaita souya anogura mutsipa wembwa; iye anopa chipiriso chezviyo, akaita souya anopa ropa renguruve; iye anopisira zvinonhuhwira, akaita souya anokomborera chifananidzo. Hongu, vakazvisarudzira nzira dzavo pachavo, uye mweya yavo inofarira zvinonyangadza zvavo. Neniwo ndichavasarudzira kunyengedzwa kwavo, uye ndichavaisira zvavanotya; nokuti pandakadana, hakuna akapindura; pandakataura, havana kunzwa; asi vakaita zvakaipa pamberi pameso angu, uye vakasarudza izvo zvandisina kufarira. Isaya 66:1–4.

The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.

Umbuzo uyaphakanyiswa mayelana lokuthi abantu bakaNkulunkulu bamakhela yiphi indlu Yena. Babemakhela indlu kaPetro yomoya, kumbe isinagoge likaSathane na? UNkulunkulu uyachaza ukuthi indlu Ayakhayo yakhiwe yilabo “abampofu njalo abomoya odabukileyo,” kanye lalabo “abathuthumela” “elizwini” likaNkulunkulu. Umehlukanisa labo abathuthumela elizwini Lakhe lesinye isigaba esinikezela iminikelo engcolileyo, esikhethe indlela yaso. Labo besigaba esinikezela iminikelo engcolileyo bazafica, njengamaJuda, ukuthi indlu yabo izatshiyelwa bona iyincithakalo.

All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”

Abaporofita vose vanotaura pamusoro pokuguma kwenyika, uye ichi chiratidzo chomusiyano uripo pakati pavakachenjera, vanodedera paShoko rake, namapenzi ari kupa Mwari zvinonyangadza, zvinonyangadza zvinofadzwa nemweya yavo. Nemhaka yeizvi, Mwari achasarudzira mhandu dzeLaodhikia dzoupenzi kunyengedzwa, iko kunyengedzwa kunoratidzwa nomuapostora Pauro kuti kunouyiswa nokugamuchira “nhema.”

The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.

“རྫུན་ཚིག” ནི་ཨེཌ་ཝེན་ཏིཟམ་གྱི་ལོ་རྒྱུས་ནང་གི་དམིགས་བསལ་གྱི་མཚོན་རྟགས་ཤིག་ཡིན་ལ། 1863 ལོར་འཛུགས་མཁན་རྣམས་ཀྱིས་དེ་དང་ལེན་བྱས་ཤིང་། ཨེཌ་ཝེན་ཏིཟམ་གྱི་ལོ་རྒྱུས་ཧྲིལ་པོའི་ནང་དེའི་སྟེང་བསྐྱར་དུ་བརྩིགས་པ་ཡིན། དེ་ནི་རྫུན་ཞིག་ཡིན་པས་རྫུན་པའི་རྨང་གཞི་ཞིག་བསྐྲུན་ཞིང་། ཁོང་ཚོས་དེར་ནས་རྫུན་དང་བཅས་པའི་ལྷ་ཁང་རྫུན་མ་ཞིག་བརྩིགས་པར་འགོ་བཙུགས་པ་ཡིན། བདེན་པའི་ལྷ་ཁང་ལ་ལད་ཟློས་བྱེད་པའི་ཁོང་ཚོའི་ལས་ཀ་དེ་ “ཉིན་མཐའ་མའི་དུས” བར་དུ་མུ་མཐུད་དེ་འགྲོ་གི་ཡོད། ཨེ་ས་ཡས་ལེའུ་དྲུག་ཅུ་རེ་དྲུག་པའི་ནང་གི་དོན་སྐབས་དེ་མཁས་པའི་ན་ཆུང་མ་དང་བླུན་པོའི་ན་ཆུང་མ་རྣམས་ཀྱི་དབྱེ་བའི་ནང་དུ་བཞག་གནང་ཡོད། ཨེ་ས་ཡས་ཀྱིས ཨེ་ས་ཡ་བཞི་བཅུ་པའི་ཚིག་དང་པོའི་ནང་མཚོན་པའི་ལུང་བསྟན་གྱི་ལོ་རྒྱུས་དེ་ངོས་འཛིན་བྱེད་ཀྱི་ཡོད། དེ་ནི་ཀི་རིསཊ་ཀྱིས July 18, 2020 གི་ཕམ་ཉེས་ཀྱི་རྗེས་སུ་མཚོན་དོན་གྱི་ཉིན་གསུམ་དང་ཕྱེད་ཀྱི་རྗེས་ལ་སེམས་གསོ་བ་གཏོང་གནང་བའི་ཞལ་བཞེས་གནང་ས་དེ་ཡིན།

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.

> Inzwai shoko raJehovha, imi munodedera pashoko rake; Hama dzenyu dzakakuvengai, dzakakudzingirai kunze nokuda kwezita rangu, dzakati, Jehovha ngaakudzwe; asi iye achaonekwa kumufaro wenyu, ivo vachanyadziswa. Inzwi rokusagadzikana richibva muguta, inzwi richibva mutemberi, inzwi raJehovha rinotsiva vavengi vake. Isaya 66:5, 6.

From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”

Kubva muna 1798 kusvika muna 1844, mukufamba kwevaMillerite, Ishe vakavaka temberi yomweya iyo, soMutumwa wesungano, vakauya kamwe-kamwe kwairi muna 1844. Ishe vanovaka temberi yomweya mukufamba kwezana namakumi mana nezvina zvamazana, kuti vagouya kamwe-kamwe vapinde musungano netemberi iyoyo. Petro, mutsamba yake yokutanga, chitsauko chechipiri, anodana temberi iyoyo kuti “imba yomweya.” Avo “vanonzwa shoko raJehovha” ndivo avo Johani, muZvakazarurwa, vaanoreva paanoti avo vanonzwa “vakaropafadzwa.” Ndivo mureza, nokuti mureza unoumbwa na “vakadzingwa vaIsraeri.” VaRaodhikia mapenzi vachanyadziswa kana Ishe vachizvikudza muna vaFiraderifia vanodedera paShoko ravo, uye Shoko ravo ndiro “chokwadi.”

The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.

Amazwi amathathu azwakalayo phakathi nesikhathi lapho abahlakaniphileyo neziwula behlukaniswa khona kwesinye isigaba, avela “edolobheni,” “ethempelini,” naku “Jehova okhipha impindiselo.” “Izwi” lokuqala elivela edolobheni “liyizwi lomsindo,” futhi lowo “msindo” uwukufika koMduduzi ofika masinyane.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.

> Zvino musi wePendekosti wakati wasvika zvakazara, vose vakanga vari pamwe chete nomwoyo umwe panzvimbo imwe. Pakarepo kukanzwika inzwi rakabva kudenga, rakaita soromumvuri rwemhepo ine simba ichimhanya, rikazadza imba yose mavakanga vagere. Zvino vakaonekwa kwavari ndimi dzakaparadzana, dzakanga dzakaita sedzemoto, zvikagara pamusoro pomumwe nomumwe wavo. Mabasa 2:1-3.

The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”

Izwi rakashandurwa richinzi “ruzha” muna Mabasa, chitsauko 2, ndima 2, rinoreva “ruzha,” uye “runyerekupe.” “Runyerekupe” chiporofita. “Ruzha” kana kuti “ruzha rukuru” runobva “muguta” runomiririrwa ne“mhepo ine simba.” “Izwi roruzha runobva muguta” ndiro “runyerekupe” kana kuti shoko rouporofita reIslam rinoratidza kusvika kweMunyaradzi mumupata wamapfupa akaoma akaurayiwa “mumugwagwa weguta guru, iro pamweya rinonzi Sodhoma neEgipita, apo Ishe wedu akaroverwawo pamuchinjikwa.”

In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.

Muchitsauko chemakumi mana chaIsaya, “inzwi” raiifanira kugadzirira nzira ya“nhume yesungano,” rakabvunza kuti neshoko ripi raifanira “kudanidzira.” Rakaudzwa kuti “ridanidzire” shoko reIslamu. Mubhuku raMabasa, “ruzha” rwakazadza “imba” yomweya yaPetro rwaiva “mhepo ine simba ichimhanya zvikuru,” iyo, muna Ezekieri makumi matatu namanomwe, yakabva kumhepo ina dzeIslamu.

> A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.

> Izwi lomsindo elivela edolobheni, izwi elivela ethempelini, izwi leNkosi eliphindisela izitha zayo. Isaya 66:6.

From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!

Kubva mumugwagwa makarovererwa Ishe wedu, Munyaradzi anotanga kuzivisa “izwi” romunhu anodanidzira murenje kuti shoko rinofanira kuva rei. Zvino hondo huru iri temberi yakavakwa, sezvakaratidzirwa pakutanga mukufamba kubva muna 1798 kusvika muna 1844, inowedzera kuchema uku. Kufamba kwehondo huru apo vanoparidza kuchema kweIslamu kunotungamirira ku“izwi” rechitatu richizivisa izwi raMwari rokutonga pamusoro peUnited States nokuda kwekupasiswa kwemutemo weSvondo. Ndipo apo Ishe anopa kutsiva. Mazwi matatu aya anotongwa mukati mechimiro chenhoroondo yakavanzika yemabhanan’ana manomwe, ayo anomirira mavara okutanga, epakati, nokokupedzisira eshoko rechiHebheru rakasikwa noMunyori weMitauro Anoshamisa uye rinoshandurwa richinzi “chokwadi”. Izvi hazvigoni kungofungwa nomunhu!

In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.

Mukuwirirana n’amateka y’ubuhanuzi twagiye tugaragaza, Yesaya ahita avugira ku ivuka ry’ishyanga.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> “Asati arwadziwa pakusununguka, akabereka; marwadzo ake asati auya, akasununguka mwana mukomana. Ndianiko akambonzwa chinhu chakadai? Ndianiko akaona zvinhu zvakadai? Ko nyika ingabereka nezuva rimwe here? Kana kuti rudzi rungaberekwa pakarepo here? Nokuti Zioni achangotanga kurwadziwa pakusununguka, akabereka vana vake. Ko ini ndingasvitsa pakuzvara ndikarega kubudisa here? ndizvo zvinotaura Jehovha; ko ini ndingakonzera kubereka ndigovhara chibereko here? ndizvo zvinotaura Mwari wako. Isaya 66:7–9.

The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”

Rudzi rwakaberekwa mukadzi asati abatwa nokurwadziwa kwokusununguka rwakanga ruchangobva kuva mumugwagwa, rwakafa uye rwakaoma, nyika yose ichifara pamusoro pemamiriro arwo. Asi zvapupu zviviri pazvakamira, avo vakanga vachifarira rufu rwazvo vakatya. Kana miviri yakaurayiwa, yakafa uye yakaoma, yamira serudzi, vose vanoda Jerusarema vachabva vafara naro. Avo vanoda Jerusarema havangosanganisiri rudzi rwevanhu vane zana namakumi mana nezvina ezviuru chete, asiwo rimwe boka raMwari rinobva radanwa richibuda muBhabhironi panguva iyoyo. Kumuka kubva mukuora mwoyo kwaChikunguru 18, 2020, kunoitwa nokusvika kweMunyaradzi, uko kuchaita kuti “mapfupa” akafa akaoma “abudirire souswa.”

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> “Tarirai pamwe chete neJerusarema, mufare naro, imi mose vanorida; tarirai nemufaro mukuru naro, imi mose vanorichemera; kuti muyamwe, mugutsikane namazamu okunyaradzwa kwaro; kuti mukame, mufarire kuwanda kwokubwinya kwaro. Nokuti zvanzi naJehovha, Tarirai, ndichatambanudzira rugare kwariri sorwizi, nokubwinya kwavaHedheni sorukova runoyerera; ipapo muchayamwa, muchatakurwa parutivi rwaro, muchazununguswa pamabvi paro. Somunhu anonyaradzwa naamai vake, saizvozvo ndichakunyaradzai; uye muchanyaradzwa muJerusarema. Zvino kana muchiona izvi, mwoyo yenyu ichafara, namapfupa enyu achabukira souswa; uye ruoko rwaJehovha ruchazikanwa kuvashumiri vake, nokutsamwa kwake kuvavengi vake.” Isaya 66:10–14.

The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.

Alfa na Omega anaweka mwisho wa simulizi ya mwisho ya Isaya pale pale ilipoanzia hapo mwanzo, pamoja na utambulisho wa kuja kwa Mfariji. Na kama ilivyo daima, kwa kila ujumbe unaowakilisha ujumbe wa Eliya, huwekwa katika muktadha wa Bwana kuipiga dunia kwa laana.

> For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.

> Nokuti, tarirai, Jehovha achauya nomoto, nengoro dzake sehwindimupengo, kuti aratidze hasha dzake nokupenga, nokutsiura kwake nemirazvo yomoto. Nokuti Jehovha achatonga nyama yose nomoto uye nomunondo wake; uye vakaurayiwa naJehovha vachava vazhinji. Avo vanozvitsaura, nokuzvinatsa mumapindu, vachitevera mumwe ari pakati, vachidya nyama yenguruve, nechinhu chinosemesa, negonzo, vachaparadzwa pamwe chete, ndizvo zvinotaura Jehovha. Nokuti ndinoziva mabasa avo nemifungo yavo; zvichaitika kuti ndichaunganidza ndudzi dzose nendimi dzose; uye dzichauya, dzigoona kubwinya kwangu. Isaya 66:15–18.

The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.

Mapenzi waadventista wa Laodikia wapumbavu walio nyuma ya “mti” wa ujuzi wa mema na mabaya ulio “katikati” ya “bustani” ya Edeni, hudai kwamba wanajitakasa na kujisafisha, ilhali kwa hakika wanakula mafundisho machafu ya Babeli, na kujificha kama walivyofanya Adamu na Hawa kwa sababu ya dhambi walizozipenda mno hata wasiwe tayari kuziacha. Wataangamizwa pamoja na mataifa mengine yote. Wanatofautishwa na wenye hekima watakaokuwa “ishara.” “Ishara” hiyo ni “bendera,” inayowakilisha Sabato, ambayo ni ishara ya Bwana Mungu wako inayowatakasa watu Wake kwa kweli.

> Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.

> Naizvozvo vana vaIsiraeri vachachengeta sabata, vachichengeta sabata kumarudzi avo ose, sesungano isingaperi. Ndicho chiratidzo pakati pangu navana vaIsiraeri nokusingaperi; nokuti mumazuva matanhatu Jehovha akaita denga nenyika, uye nezuva rechinomwe akazorora, akazorodzwa. Eksodho 31:16, 17.

The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”

Vakachenjera havasi kuzvivanza shure kwemuti wekuzviti ndivo; asi vakasimudzirwa sechiratidzo, vachiratidza kubwinya kwaMwari muzviitiko zvekupedzisira zverwisano huru. Kubwinya kwake ndihwo hunhu hwake, uye chikamu chehunhu hwake chavari kumiririra kunyika ndiAlpha naOmega, mavambo nemagumo, wokutanga nowokupedzisira, zvinomiririrwa se“Chokwadi.”

> And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.

> Ndzi ta veka xikombiso exikarhi ka vona, ndzi rhumela lava ponisiweke exikarhi ka vona ematikweni, eTarixixi, ePulu, na eLudu, lava kokaka vurha, eTubala, na eYavhani, eziqhingini leswi nga ekule, leswi nga si yingaka ndhuma ya mina, naswona leswi nga si vonaka ku vangama ka mina; kutani va ta twarisa ku vangama ka mina exikarhi ka Vamatiko. Kutani va ta tisa hinkwavo vamakwenu va n’wiendlelo eka Yehovha, va huma ematikweni hinkwawo, va ri ehenhla ka tihanci, ni le ka makalichi, ni le ka swithalangwini, ni le ka timbhongolo, ni le ka swiharhi leswi tsutsumaka hi ku hatlisa, va ya entshaveni ya mina yo kwetsima, Yerusalema, ku vula Yehovha, hilaha vana va Israele va tisaka muphahlo hi xibya lexi tengeke endlwini ya Yehovha. Kutani na mina ndzi ta teka van’wana exikarhi ka vona leswaku va va vaprista ni Valevhi, ku vula Yehovha. Hikuva hilaha matilo lamantshwa ni misava leyintshwa leswi ndzi nga ta swi endla swi nga ta tshama emahlweni ka mina, ku vula Yehovha, sweswo hi swona leswi mbewu ya n’wina ni vito ra n’wina swi nga ta tshama. Kutani swi ta endleka leswaku ku suka eka n’hweti leyintshwa ku ya eka yin’wana, ni ku suka eka Savata yin’wana ku ya eka yin’wana, nyama hinkwayo yi ta ta gandzela emahlweni ka mina, ku vula Yehovha. Kutani va ta huma, va vona mitsumbu ya vanhu lava ndzi dyohereke; hikuva xivungu xa vona a xi nge fi, ni ndzilo wa vona a wu nge timi; kutani va ta va nchumu wo nyenyetsa eka nyama hinkwayo. Esaya 66:16–24.

Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.

Nhoroondo yokupedzisira youporofita yaIsaya inotanga nekusvika kweMunyaradzi muna Chikunguru wa2023, uye nhoroondo yacho inopera panzvimbo payakatangira. Inosvika munhoroondo yakavanzika yemabhanan’ana manomwe iyo inosvinudzwa nguva pfupi musuwo wenyasha usati wavharwa. Inoratidza kudzokororwa kwesangano reMillerite pakutanga richifambirana nenhoroondo yesangano revane zviuru zana nemakumi mana nezvina pakupedzisira. Inomiririra shoko rechituko rinoperekedza shoko raEria seshoko rebasa rouporofita reIslamu rokutsamwisa ndudzi sezvarinoshandiswa naJehovha kuunza kutonga ‘kutanga’ pamusoro peUnited States nokuda kwomurayiro weSvondo, uye ‘pakupedzisira’ pamusoro penyika yose, nokuda kwokupanduka kumwe cheteko.

We will continue our consideration of Isaiah’s last narrative in the next article.

Tichaenderera mberi nekufunga kwedu pamusoro penyaya yekupedzisira yaIsaya muchinyorwa chinotevera.

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