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# The Revelation of Jesus Christ - Number Four

Kuyavulwa kwaJesu Kristu - Inombolo Yesine

Isaiah Forty

Isaya Makumi mana

Author

Jeff Pippenger

Published

October 23, 2023

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The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Mharidzo yeZvakazarurwa zvaJesu Kristu iri kusunungurwa inosanganisira kuziviswa kweshoko rechiHebheru rakashandurwa richinzi “chokwadi,” iro, pakati pezvimwe zvinhu, rinomirira hunhu hwaKristu saArfa naOmega. Kutanga kwechinhu kuchimiririra kuguma kwechinhu kunopararira muBhaibheri rose, uye hunhu hwaKristu hunoratidzwa muBhaibheri, nokuti Iye ndiye Shoko. Arfa naOmega ndicho chikamu chehunhu hwaKristu chaAnozvizivisa pachake, sechiratidzo chokuti Iye ndiMwari.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Isaya chitsauko makumi mana chinoratidza kutanga kwenhau yechiporofita inoenderera mberi kusvika kumagumo ebhuku raIsaya muchitsauko makumi matanhatu nenhanhatu. Chinotanga nekuzivisa Munyaradzi anotumirwa, uyo Kristu anovimbisa kuvadzidzi kuti avanyaradze pamusoro pokubva kwake, asi kuuya kwaMunyaradzi kunowana kuzadzikiswa kwako kwakakwana, sezvinoita zviporofita zvose, mumazuva okupedzisira. Kuzivisa kwaIsaya nokwaJesu pamusoro pokusvika kwaMunyaradzi kunonongedzera kukuodzwa mwoyo kwesangano revane zviuru zana namakumi mana nezvina, kwakaitika pana Chikunguru 18, 2020.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

> Zvisinei ndinokuudzai chokwadi; zvinokubatsirai kuti ndiende; nokuti kana ndisingaendi, Munyaradzi haangaviuyi kwamuri; asi kana ndaenda, ndichamutuma kwamuri. Uye kana auya, achapomera nyika pamusoro pechivi, nepamusoro pokururama, nepamusoro pokutongwa. Johane 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Mashoko okuti “chitema, kururama, uye kutongwa” ndiwo achashandiswa noMuunyaradzi kuti “arayire” nyika. Shoko rakashandurwa kuti “arayire” rinosanganisirawo dudziro yokuti kugonesa. Matanho matatu e“chitema, kururama, uye kutongwa” anomirira shoko rechiHebheru rakashandurwa kuti “chokwadi.” Shoko iroro rakaumbwa kubva patsamba yokutanga, yegumi netatu, neyokupedzisira yealfabheti yechiHebheru, uye rinomirira kuti Musiki wezvinhu zvose ndiye wokutanga nowokupedzisira, Arfa naOmega. Apo Muunyaradzi achiuya kune vane zana namakumi mana nezvina ezviuru vakaodzwa mwoyo, achavagonesa, uye ipapo nyika, kuti Mwari ndiye Arfa naOmega.

> 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. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Nyaradzai, nyaradzai vanhu vangu, ndizvo zvinotaura Mwari wenyu. Taurai zvinyaradzo kuJerusarema, mudanidzire kwariri kuti kurwa kwaro kwapera, kuti kuipa kwaro kwakanganwirwa; nokuti rakagamuchira paruoko rwaJehovha zvakapetwa kaviri pamusoro pezvivi zvaro zvose. Inzwi rouyo anodanidzira murenje richiti, Gadzirirai Jehovha nzira, ruramisai murenje mugwagwa mukuru waMwari wedu. Mipata yose ichasimudzwa, uye gomo rimwe nerimwe nechikomo zvichaderedzwa; zvakakombama zvicharuramiswa, nenzvimbo dzakaomarara dzichaitwa bani; uye kubwinya kwaJehovha kucharatidzwa, uye vanhu vose vachakuona pamwechete; nokuti muromo waJehovha wataura izvozvo. Isaya 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Ndime iyi iri kuratidza basa remutumwa wokupedzisira waEriya, rakafanofananidzirwa naWilliam Miller, uyo akanga afanofananidzirwa naJohani Mubhabhatidzi, uyo akanga afanofananidzirwa naEriya, uye uyo akanga aziviswa naMaraki somutumwa anogadzirira nzira yomutumwa wesungano. Mukufamba kwokupedzisira kwaEriya, apo Ishe vanotuma Munyaradzi kuti asimbise avo vakaodzwa mwoyo uye vakamirira Ishe munguva yokunonoka, “kubwinya kwaJehovha kucharatidzwa, uye vanhu vose vachakuwona pamwe chete.” “Kubwinya” kwaIshe hunhu Hwavo, uye Zvakazarurwa zvaJesu Kristu kuvhurwa kwechisimbiso kwechikamu chehunhu Hwavo chinomiririrwa seArfa naOmega. Mushure mesumo yendima shanu dzokutanga, “inzwi romunhu anodanidzira murenje,” rinobvunza Mwari richiti, “Ndichadanidzireiko?”

> The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

> Izwi rakati, Danidzira. Iye ndokuti, Ndichadanidzirei? Nyama yose ihuswa, nokunaka kwayo kwose kwakafanana neruva resango; huswa hunooma, ruva runosvava, nokuti Mweya waJehovha unorivhuvhuta; zvirokwazvo vanhu ihuswa. Huswa hunooma, ruva runosvava; asi shoko raMwari wedu richagara nokusingaperi. Isaya 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Mharidzo yehunhu hwaKristu inoratidzwa seArfa naOmega yakaiswa mukati mechiratidzo cheIslamu. Muna Ezekieri makumi matatu nemanomwe, mupata wamapfupa akafa unotanga kuunganidzwa pamwechete, uye wozounzwa kuupenyu neshoko rechiporofita remhepo ina.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Vatumwa vari kubata mhepo ina, dzinomiririrwa nebhiza rakatsamwa riri kutsvaka kusununguka rikamhanyire pamusoro pechiso chenyika yose, richitakura kuparadza norufu munzira yarinofamba.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “තමතම නිත්‍ය ලෝකයේ ඉවුර අසලම අපි නිදා සිටිමු ද? අපි මන්දගාමීව, ශීතලව, මළව සිටිමු ද? ඔහ්, අපගේ සභාවල දෙවියන්වහන්සේගේ ආත්මයත් හුස්මත්, උන්වහන්සේගේ ජනතාව තුළට හුස්ම දමනු ලැබේවා; එවිට ඔවුන් තම පාද මත නැඟී සිට ජීවත් වන්නෝ ය. මාර්ගය සංකීර්ණ බවත්, දොරටුව තද බවත් අප දැකිය යුතුය. එහෙත් අපි එම තද දොරටුවෙන් ඇතුළු වන විට, එහි විහිදීම සීමාවක් නැත්තේය.” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Bhiza rine hasha rechiporofita cheBhaibheri iIslam. Bhiza rine hasha iri riri kudzivirirwa kuti rirege kuita basa raro rokuparadza, sezvinomiririrwa nokubatwa kwemhepo ina nengirozi ina muna Zvakazarurwa 7. Zvinodzivirirwa kusvikira vane chiuru chine zana namakumi mana nezvina vaiswa chisimbiso.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Na baada ya mambo hayo nikaona malaika wanne wamesimama katika pembe nne za dunia, wakiizuia pepo nne za dunia, ili upepo usivume juu ya nchi, wala juu ya bahari, wala juu ya mti wowote. Kisha nikaona malaika mwingine akipanda kutoka mashariki, akiwa na muhuri wa Mungu aliye hai; naye akalia kwa sauti kuu kuwaambia wale malaika wanne, waliopewa ruhusa ya kuidhuru nchi na bahari, akisema, Msiidhuru nchi, wala bahari, wala miti, hata tutakapowatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Kubatwa kwemhepo ina kunomirira kudziviswa kweIslam kusvikira chisimbiso chevanhu vaMwari chapedzwa. MuBhuku raZvakazarurwa, Islam inomiririrwa nehwamanda nhatu dzekupedzisira dzezvinomwe, uyewo nematambudziko matatu.

> 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.

> Ndikatarisa, ndikanzwa mutumwa achibhururuka nepakati pedenga, achiti nenzwi guru, Nhamo, nhamo, nhamo, kuna vagari venyika nokuda kwamamwe manzwi ehwamanda evatumwa vatatu vachiri kuzoridza! Zvakazarurwa 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Mukushure mekuzivisa hwamanda nhatu dzenhamo, Johani anotsanangura hunhu hweIslam muchitsauko chepfumbamwe. Mundima yechina yechitsauko chepfumbamwe munopiwa murayiro kuIslam, wakazadzikiswa munhoroondo yaAbubekr, mutungamiri wokutanga mushure maMohammed.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Akavarairwa kuti arege kukuvadza uswa hwenyika, kana chinhu chipi nechipi chisvibira, kana muti upi noupi; asi vanhu chete vasina chisimbiso chaMwari pahuma dzavo. Zvakazarurwa 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

യൂരിയാ സ്മിത്ത് അബൂബെക്രിനെ നാലാം വാക്യവുമായി ബന്ധപ്പെട്ടതായി തിരിച്ചറിഞ്ഞു.

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

> “Pambuyo pa imfa ya Mohammed, analoŵa m’malo mwake pa utsogoleri Abubekr, mu A.D. 632; amene, atangokhazikitsa bwino ulamuliro wake ndi boma lake, anatumiza kalata yozungulira kwa mafuko a ku Arabia, imene chotsatirachi ndi gawo lotengedwa mmenemo:

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

> “‘Pina makipagbaka kamo sa mga pakig-away sang Ginoo, ipakita ninyo ang inyo kaugalingon nga daw mga lalaki, nga indi magtalikod ukon magpalayo; apang indi ninyo pagdudahi ang inyo kadalag-an sang dugo sang kababayen-an kag mga kabataan. Indi kamo magguba sing mga palma, ni magsunog sing mga talamnan sang trigo. Indi kamo magputol sing mga kahoy nga nagapamunga, ni maghimo sing bisan ano nga kalautan sa mga kasapatan, luwas lamang sa inyo patyon agod kaunon. Kon maghimo kamo sing bisan ano nga kasugtanan ukon kondisyon, tumanon ninyo ini, kag magmatinumanon kamo sa inyo pulong. Kag samtang nagalakat kamo, makakita kamo sing pila ka relihiyoso nga mga tawo nga nagakabuhi nga talaka sa mga monasteryo, kag ginatinguha nila sa amo nga paagi ang pag-alagad sa Dios; pabay-i lamang sila, kag indi ninyo sila pagpatya ukon paglaglaga ang ila mga monasteryo. Kag makakita man kamo sing isa pa gid ka sahi sang mga tawo nga nahisakop sa sinagoga ni Satanas, nga may mga kiniskis nga punggod; siguruhon gid ninyo nga wasakon ang ila mga bagol, kag indi sila paghatagi sing kaluoy tubtob nga magbalik-loob sila sa Mohammedanismo ukon magbayad sing buhis.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith anoenderera mberi achitsanangura mapoka maviri avanhu, aifanira kusiyaniswa nevarwi vechiIslam avo Abubekr akatuma kuti vaunze hondo kuzorwa neRoma. Rimwe boka anoritsanangura semamongi eKatorike, ainamata neSvondo; uye rimwe boka raiva revaya vainamata nezuva rechinomwe. Islam yaifanira kurwisa chete vanamati vezuva. Chinonyanya kukosha pakufunga kwedu ndechekuti vanhu, vangava vanochengeta Svondo kana vanochengeta Sabata, vanomiririrwa nenzira yokufananidzira souswa, zvinhu zvakasvibirira, nemiti. Mhepo ina dziri muchitsauko chechinomwe dzakadziviswa kuvhuvhuta pamusoro pouswa kusvikira vanochengeta Sabata vaiswa chisimbiso.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Mutumwa wa chimanyikwiro cha chikwi na mazana mana na makumi mana na ŵanayi wakufumba Chiuta kuti, “Nichemechi?” Wakamuphalira kuti uthenga wake ukaŵa wakuti Mazgu gha Chiuta ghakukhazikika kwamuyirayira, ndipo uthenga uwo ukaŵikikenge mukati mwa nkhani ya mphepo iyo yikupupura pa utheka. Para Mupembuzgi watumika ku chikwi na mazana mana na makumi mana na ŵanayi awo ŵakhumudwa chifukwa cha kulaŵiska kwaukaboni kwakubudika kwa Chisilamu, ndipo pamanyuma pake ŵakuzindikira kuti ŵali mu nyengo ya kulindilira ya ntharika ya virgo khumi, penepapo Mupembuzgi wakuŵaphalira kuti uthenga uwo ŵakwenera kupharazga ni uthenga wa ntchito ya Chisilamu mu uchimi wa Baibolo. Kwiza kwa Mupembuzgi, mu mbiri ya nyengo ya kulindilira, kukuŵapangiska kuti ŵimilire.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Iye akati kwandiri, Mwanakomana womunhu, mira netsoka dzako, ndigotaura newe. Zvino Mweya wakapinda mandiri paakataura neni, akandimisawo netsoka dzangu, kuti ndinzwe iye aitaura neni. Ezekieri 2:1, 2.

They stand when they are resurrected.

Vanoimira pavanosimudzwa.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Na wa anthu, na mitundu, na malirime, na maiko adzaona mitembo yawo kwa masiku atatu ndi theka, ndipo sadzalola kuti mitembo yawo iyikidwe mʼmanda. Ndipo iwo akukhala pa dziko lapansi adzakondwera chifukwa cha iwo, nadzasangalala, nadzatumizirana mphatso wina ndi mnzake; chifukwa aneneri awiri awa anazunza iwo akukhala pa dziko lapansi. Ndipo patapita masiku atatu ndi theka, Mzimu wa moyo wochokera kwa Mulungu unalowa mwa iwo, ndipo anaimirira pa mapazi awo; ndipo mantha aakulu anagwera iwo amene anawaona. Chivumbulutso 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Matanho maviri okumira, uyezve okusimudzirwa kumusoro sechiratidzo, zvinomirirwawo naEzekieri muchitsauko chemakumi matatu nenomwe. Danho rokutanga raEzekieri rinounganidza pamwe chete nhengo dzomuviri dzemapfupa akaoma avakafa ari mumupata wokuora mwoyo. Danho rechipiri raEzekieri ndiro shoko remhepo ina, rinova shoko rokuiswa chisimbiso, rinovawo shoko reIslam.

> And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

> Ndipo akati kwandiri, Mwanakomana womunhu, mapfupa awa angararama here? Ini ndikapindura ndichiti, Haiwa Ishe Jehovha, imi munoziva. Akatiwo kwandiri zvakare, Porofita pamusoro pamapfupa awa, uti kwawari, Imi mapfupa akaoma, inzwayi shoko raJehovha. Zvanzi naIshe Jehovha kumapfupa awa: Tarirai, ndichapinza mweya mamuri, uye muchararama. Ndichaisa tsandanyama pamusoro penyu, ndichameresa nyama pamusoro penyu, ndokukufukidzai neganda, ndokuisa mweya mamuri, uye muchararama; zvino muchaziva kuti ndini Jehovha. Naizvozvo ndakaporofita sezvandakanga ndarayirwa; zvino pandakanga ndichiporofita, kwakava noruzha, tarirai, nokudedera, mapfupa akasangana, pfupa nerimwe pfupa raro. Zvino ndakati ndichitarira, tarirai, tsandanyama nenyama zvakamera pamusoro pawo, ganda rikazvifukidza pamusoro; asi maiva musina mweya. Ipapo akati kwandiri, Porofita kumhepo, porofita, iwe mwanakomana womunhu, uti kumhepo, Zvanzi naIshe Jehovha: Uya uchibva kumhepo ina, iwe mweya, ufemere pamusoro paava vakaurawa, kuti vararame. Naizvozvo ndakaporofita sezvaakandiraira, mweya ukapinda mavari, vakararamazve, vakamira netsoka dzavo, vari hondo huru kwazvo. Ezekieri 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Muchikamu cha Isaya, icho pano tiri kufungisisa, apo Munyaradzi anosvika, vanomira netsoka dzavo, ipapo vanosimudzirwa vachikwidzwa kugomo refu sechiratidzo, uye vanozivisa “mashoko akanaka,” ayo ari mvura yokupedzisira, shoko romutumwa wechitatu.

> O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

> Ee Siyoni, iwe unounza mashoko akanaka, kwira pagomo refu; ee Jerusarema, iwe unounza mashoko akanaka, simudza inzwi rako nesimba; risimudze, usatya; uti kumaguta aJudha, Tarirai Mwari wenyu! Tarirai, Ishe Mwari achauya noruoko rune simba, uye ruoko rwake ruchamutongera; tarirai, mubayiro wake unaye, nebasa rake riri pamberi pake. Achafudza boka rake somufudzi; achaunganidza makwayana noruoko rwake, uye achaatakura pachipfuva chake, uye achatungamirira zvinyoronyoro zvine mhuru. Ndianiko akayera mvura muchanza cheruoko rwake, akayera denga nechikero cheruoko, akaunganidza guruva renyika muchiyero, uye akayera makomo pachikero, nezvikomo mubhalanzi? Ndianiko akatungamirira Mweya waJehovha, kana kuti sezvo ari chipangamazano wake akamudzidzisa? Akarangana naniko, uye ndianiko akamurayira, akamudzidzisa munzira yokutonga, akamudzidzisa zivo, uye akamuratidza nzira yokunzwisisa? Tarirai, ndudzi dzakaita sedonhwe remumugomo wemvura, uye dzinoverengwa seguruva duku rebhalanzi; tarirai, anosimudza zviwi sechinhu chidukuduku kwazvo. Rebhani harina kukwana kuti rive huni dzokupisa, kana mhuka dzaro hadzina kukwana pachibayiro chinopiswa. Ndudzi dzose pamberi pake hadzina maturo; kwaari dzinoverengwa sedzisiri chinhu, kunyange pasi pechinhu, uye hadzina maturo. Isaya 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Avo vakabuda emakuva avo vanosimudzirwa sechiratidzo, kana kuti sezvinozvizivisa Isaya, vanotorwa “kuenda kugomo rakakwirira.” Gomo rakakwirira ndiro chiratidzo chacho, uye rinomirira avo vakanga vakamirira Ishe munguva yokunonoka inotangwa nokuodzwa mwoyo kwokutanga kwaChikunguru 18, 2020.

> One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

> Chiuru chimwe chichatiza nokutsiurwa kwomunhu mumwe; nokutsiurwa kwevashanu muchatiza; kusvikira masara akaitwa sechiratidzo pamusoro pegomo, uye semureza pachikomo. Naizvozvo Jehovha achamirira, kuti akunzwirei nyasha, uye naizvozvo achakudzwa, kuti akunzwirei tsitsi; nokuti Jehovha ndiMwari wokutonga: vakaropafadzwa vose vanomumirira. Isaya 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Mu Chivumbulutso 11, mbendera yanyamulidwa kupita kumwamba.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Zvino vakanzwa inzwi guru richibva kudenga richiti kwavari, Kwidzai kuno. Vakakwira kudenga vari mugore; uye vavengi vavo vakavaona. Uye nenguva iyoyo pakava nokudengenyeka kukuru kwenyika, chegumi cheguta chikawira pasi, uye pakudengenyeka kwenyika ikoko vakaurayiwa vanhu vane zviuru zvinomwe; vakasara vakatya zvikuru, vakakudza Mwari wokudenga. Zvakazarurwa 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Chitsauko chegumi nerimwe chaZvakazarurwa chinoratidza kuti zvapupu zviviri zvinosimudzirwa kudenga panguva imwe cheteyo nokudengenyeka kwenyika. Kudengenyeka kwenyika kwakazadzikiswa neChimurenga cheFrance munhoroondo yakapfuura, kunofananidzira kupidigurwa kweUnited States panguva yomutemo weSvondo. Naizvozvo, mureza unosimudzwa panguva yomutemo weSvondo, uye mureza iwoyo unobva wazivisa “mashoko akanaka” kunyika yose.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Vagari vose venyika, nemi mugere panyika, tarirai, kana achisimudza mureza pamakomo; uye kana achiridza hwamanda, inzwai. Isaya 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Mureza ucharatidza “mashoko akanaka” apo “hwamanda” icharidzwa. Shoko rekupedzisira rehwamanda raZvakazarurwa nderehwamanda yechinomwe, inova nhamo yechitatu, inova chiIslam. Isaya, Johane, naEzekieri vose vari kutaura pamusoro pamazuva okupedzisira, uye havambopikisini.

The seal of God is placed upon God’s people at the Sunday law.

Chisimbiso chaMwari chinoiswa pamusoro pavanhu vaMwari panguva yomutemo weSvondo.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Hapana hata mmoja wetu atakayewahi kuipokea muhuri wa Mungu ilhali tabia zetu zina doa au waa lolote juu yake. Tumeachiwa sisi wenyewe kurekebisha mapungufu yaliyomo katika tabia zetu, na kulitakasa hekalu la nafsi kutokana na kila uchafu. Ndipo mvua ya mwisho itanyesha juu yetu kama vile mvua ya kwanza ilivyowanyeshea wanafunzi katika Siku ya Pentekoste....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

> “Ndziwile yini, vamakwerhu, entirhweni lowukulu wo tilunghiselela? Lava va tihlanganisaka ni misava va amukela xivumbeko xa misava naswona va tilunghiselela mfungho wa xivandzana. Lava va nga titshembiki, lava va titsongahataka emahlweni ka Xikwembu naswona va basisa mimoya ya vona hi ku yingisa ntiyiso, lava va amukela xivumbeko xa le tilweni naswona va tilunghiselela xikombiso xa Xikwembu emimombeni ya vona. Loko xileriso xi huma kutani mfungho wu kandziyisiwa, vumunhu bya vona byi ta tshama byi tengile naswona byi nga ri na xivati hilaha ku nga heriki.” Testimonies, volume 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Kunyange zvazvo mutemo uyu uchisimbiswa panguva yomutemo weSvondo, avo vanogamuchira chisimbiso vanofanira kunge vaine hunhu hwakagadzirirwa chisimbiso mutemo weSvondo usati wasvika, nokuti mutemo weSvondo ndiwo dambudziko guru iro matambudziko ose ari muShoko raMwari anonongedzera kwariri mberi. Ndiro “dambudziko”, kana kuti “kuchema”, pakati pousiku mumufananidzo wemhandara gumi.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Unhu hunoratidzwa nenguva yenjodzi. Pakati pousiku, pakaziviswa nenzwi rakatsunga richiti, ‘Tarirai, chikomba chiri kuuya; budai munosangana nacho,’ mhandara dzakanga dzakarara dzakamuka muhope dzadzo, zvikazoonekwa kuti ndiani akanga agadzirira chiitiko ichocho. Mapoka ose ari maviri akabatwa asina kutarisira, asi rimwe rakanga rakagadzirira nguva yokukurumidzira, uye rimwe rikawanikwa risina kugadzirira. Unhu hunoratidzwa nemamiriro ezvinhu. Nguva dzokukurumidzira dzinobudisa pachena simbi chaiyo yehunhu. Dambudziko ripi neripi rinongoerekana rauya uye risina kutarisirwa, kufirwa, kana njodzi, kurwara kusina kutarisirwa kana kutambudzika, chinhu chipi nechipi chinounza mweya kutarisana norufu chiso nechiso, chichabudisa pachena zvakadzama zviri mukati mehukama. Zvicharatidzwa pachena kuti kutenda kwechokwadi muzvipikirwa zveshoko raMwari kuriko here kana kuti hakuko. Zvicharatidzwa pachena kuti mweya unosimbiswa nenyasha here, kuti mune mafuta mumudziyo pamwe chete nerambi here.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Nyakati za majaribu huwapata wote. Tunajiendesha vipi chini ya jaribio na uthibitisho wa Mungu? Je, taa zetu huzimika? Au bado tunaendelea kuziwasha? Je, tumejiandaa kwa kila hali ya dharura kwa uhusiano wetu na Yeye aliyejaa neema na kweli? Wanawali watano wenye hekima hawakuweza kuwapa wanawali watano wapumbavu tabia yao. Tabia ni lazima iundwe na sisi kama watu binafsi.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Amasimbi ahlakaniphileyo abedinga amafutha ngaphambi kokuba kubekho isikhalo; kuba xa kufika ubunzima bobusuku obuphakathi, sele kusemva kakhulu ukuwafumana amafutha.

> “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

> “Kuna roho ya kukata tamaa, ya vita na umwagaji wa damu, nayo roho hiyo itaongezeka mpaka karibu sana na mwisho wa wakati. Mara tu watu wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao,—si muhuri au alama yoyote inayoweza kuonekana, bali ni kukazwa katika kweli, kiakili na kiroho pia, kiasi kwamba hawawezi kutikiswa,—mara tu watu wa Mungu watakapotiwa muhuri na kuandaliwa kwa ajili ya mtikiso, utakuja. Kwa kweli, tayari umeanza; hukumu za Mungu sasa ziko juu ya nchi, ili kutupa onyo, tupate kujua yale yajayo.” Manuscript Releases, juzuu ya 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Chisimbiso chaMwari kugadzikana muzvokwadi, zvose pakunzwisisa kwenjere uye pakunamata kwemweya. Chisimbiso ichocho hachigoni kuonekwa, asi mureza uchaonekwa, nokuti ndiyo nzira yoga iyo nyika ingayambirwa nayo. Naizvozvo, kune nguva iyo chisimbiso chisingagoni kuonekwa, inozoteverwa nomutemo weSvondo, apo chisimbiso chinofanira kuonekwa.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Basa reMweya Mutsvene ndere kupwisa nyika pamusoro pechivi, nepamusoro pokururama, nepamusoro pokutongwa. Nyika inogona kungoyambirwa chete nokuona avo vanotenda chokwadi vachitsveneswa nechokwadi, vachifamba maererano nemisimboti yakakwirira uye mitsvene, vachiratidza, nenzira yakakwirira uye yakasimudzwa, mutsetse unopatsanura pakati paavo vanochengeta mirayiro yaMwari, naavo vanoitsika-tsika netsoka dzavo. Kutsveneswa noMweya kunoratidza pachena musiyano pakati paavo vane chisimbiso chaMwari, naavo vanochengeta zuva rokuzorora renhema. Kana kuedzwa kwasvika, zvicharatidzwa pachena kuti mucherechedzo wechikara chii. Ndiko kuchengeta Svondo. Avo vakati, shure kwokunge vanzwa chokwadi, vakaramba vachiremekedza zuva iri setsvene, vanotakura chisayinidzo chomunhu wechivi, iye akafunga kushandura nguva nemitemo.” Bible Training School, December 1, 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Chisimbiso chinofanira kuwanikwa mutemo weSvondo usati wauya ndiko kukura kwakazara kwehunhu hwaKristu, uye hachionekwi, kunze kwengirozi chete. Chisimbiso chinoonekwa panguva yemutemo weSvondo ndecheavo vanochengeta Sabata rezuva rechinomwe, nokuti ndiro chisimbiso, kana chiratidzo, chevanhu vaMwari.

> Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

> Utaurewo kuna vana vaIsiraeri, uchiti, Zvirokwazvo munofanira kuchengeta masabata angu; nokuti chiratidzo pakati pangu nemi kumarudzi enyu ose; kuti muzive kuti ndini Jehovha anokuitai vatsvene. Eksodho 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Ukutiŵikwa chisindikizo kwa a zana limodzi makumi anayi ndi anayi sauzande kudayamba pa Julayi 18, 2020, ndipo kuyenera kumalizidwa chisanafike lamulo la Sande.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Vose vari vagari venyika yose, nemi mugere panyika, tarirai, kana iye achisimudza mureza pamusoro pamakomo; uye kana achiridza hwamanda, inzwai. Isaya 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Inzwi ndinomwe dzazarurwa zvino dzinoratidza kuti nhoroondo yezana namakumi mana nezvina ezviuru ibasa rokuparidza shoko rakaiswa mukati memamiriro eyambiro yehwamanda yenhamo yechitatu. Hwamanda yeIslamu muuporofita hweBhaibheri ndiyo inoridzwa nechiratidzo chinosimudzwa kubva muguva.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Zviratidzo zvina zvenzira imwe neimwe yekuvandudzwa, zvinoenderana nezviratidzo zvina zvenhoroondo ya1840 kusvika 1844, zvinoratidza kuti nhanho imwe neimwe yezvina dzenzira imwe neimwe yekuvandudzwa nguva dzose ine dingindira rimwe chetero. Chiratidzo chokutanga munhoroondo yezana nemakumi mana nezvina zvuru, chakamiririrwa na1840 kusvika 1844, kwaiva kupiwa simba kweshoko musi waGunyana 11, 2001. Chiratidzo ichocho chaiva Islam. Chiratidzo chechipiri chenhoroondo inofambirana chezana nemakumi mana nezvina zvuru kwaiva kuora mwoyo kwaChikunguru 18, 2020. Chiratidzo ichocho chaiva chiporofita cheIslam chakanga chakanganiswa nokushandiswa kwenguva. Chiratidzo chechitatu, chinoratidza Kuchema Kwapakati Peusiku, kugadziriswa kwechiporofita chakakundikana cheIslam. Kugadziriswa ikoko kunomirira kurambwa kwokushandiswa kwenguva. Chiratidzo chechina ndiwo mutemo weSvondo, apo mureza unosimudzwa unoridza hwamanda yechinomwe, inova nhamo yechitatu, inova Islam.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Isaya sura ya arobaini yatambulisha mahali pa kuanzia kwa sura ishirini na sita zinazofuata. Mahali hapo pa kuanzia panapatikana katika kitabu cha Ufunuo sura ya kumi na moja, pale manabii wawili waliowatesa watu wanaporejeshwa katika uhai. Mfariji huwafufua na kuwaweka katika hali ya kusimama, na baada ya hayo hupandishwa juu mbinguni. Isaya humtambulisha mjumbe wa Eliya kuwa ndiye sauti iliyo nyikani ikilia. Kisha mjumbe huyo huuliza ujumbe wake utakuwa nini, naye huambiwa kwa ishara ya kiunabii kwamba ujumbe wa Uislamu ni onyo la tarumbeta analolitangaza bendera. Hata hivyo, njia pekee ambayo Uislamu unaweza kuwasilishwa kama tarumbeta ya onyo katika siku za mwisho ni kwa kuutambulisha Uislamu wa wakati uliopita. Mwanzo wa Uislamu kama ulivyoeleweka na Wamillerite, na kama ulivyoonyeshwa kwa picha katika chati mbili takatifu za Habakuki, lazima utumiwe kuutambulisha Uislamu wa ole ya tatu.

> I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Ndzi a ndzi ri eMoyeni hi Siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, ro fana ni ra mhalamhala. Nhlavutelo 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Mubhuku raChakazarurwa, Johane akanzwa inzwi rehwamanda shure kwake, uye Johane anomiririra vane zana namakumi mana nezvina zvamazana vanonzwa inzwi richibva kare. Inzwi raiva shure kwaJohane, ndiko kuti, rinomiririra kurira kwehwamanda kubva kare, ndirwo ruzivo rwemapiyona rwokuti hwamanda dzaiva kutonga kwaMwari pamusoro pokunamata kweSvondo. Hwamanda ina dzokutanga dzakauyiswa pamusoro peRoma yechihedheni mukupindura mutemo wokutanga weSvondo wakaiswa naConstantine mugore ra321. Hwamanda yechishanu neyechitanhatu, idzo dziri nhamo yokutanga neyechipiri, zvinomiririra kutonga kwaMwari pamusoro peRoma yepapa mushure mokunge naiyowo yapasisa mutemo weSvondo paKanzuru yeOrleans mugore ra538. Nhamo yechitatu yeIslamu inosvika apo mutemo weSvondo unopasiswa muUnited States. Ipapo chiratidzo chinosimudzwa uye chinoratidza basa rechiporofita reIslamu, zvichibva pabasa rayo rokutanga.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Mharidzo inoziviswa nechiratidzo inogona kusimbiswa chete kana mharidzo yacho yaiswa mukati mehurongwa hwaArfa naOmega. Mushure mesumo iyi muna Isaya chitsauko makumi mana, kuratidzwa kweBhaibheri kune simba zvikuru uye kwakananga zvikuru kwaMwari saArfa naOmega kunoiswa pachena mumachitsauko akatevedzana anoverengeka. Machitsauko iwayo ndiwo mufananidzo waIsaya weZvakazarurwa zvaJesu Kristu izvo “Mwari akapa kuna” Jesu, “kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika; akatuma akazviratidza nezviratidzo kubudikidza nengirozi yake kumuranda wake Johani,” uyo akazvinyora “mubhuku, uye” akazvitumira “kumakereke manomwe.”

We will consider the following chapters of Isaiah in the next article.

Tichafunga sura zinazofuata za Isaya katika makala ijayo.

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

> Aleluya ni yule asomaye, nao wale wayasikiayo maneno ya unabii huu, na kuyashika yaliyoandikwa ndani yake; kwa maana wakati umekaribia. Ufunuo 1:3.

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