Article

# Laodicea - Number Five

ଲାଓଦିକିଆ — ପାଞ୍ଚ ନମ୍ବର

The Last Three

Ezokugcina Ezintathu

Author

Jeff Pippenger

Published

September 3, 2023

Formats

PDF
Word
Song MP3

Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.

Kwene-kwene, makanisa manomwe nezvisimbiso zvinomwe zvinofanira kunzwisiswa sezviratidzo zvinofambirana, zvinomirira mitsetse yemukati neyekunze yenhoroondo imwe cheteyo. Zvakakoshawo kucherechedza kuti, pakufunga nezvemakanisa matatu okupedzisira nezvisimbiso zvitatu zvokupedzisira, mutsetse wenhoroondo unomirira kufambira mberi kwenhoroondo hausiri nyaya huru yezviratidzo izvi. Kana makanisa achishandisirwa mumamiriro enhoroondo dzinofambirana, kufambira mberi kwenhoroondo chinhu chinokosha muchiratidzo chacho; asi hazvina kudaro kana makanisa matatu okupedzisira nezvisimbiso zvitatu zvichitorwa sechiratidzo chinozvimirira pachacho.

The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.

Amabandla amathathu okugcina, njengophawu, amayelana nobudlelwano bamaqembu amathathu kanye nezimo zokusebenzisana kwamaqembu amathathu abakhulekeli abamelwe ngamabandla ahlukahlukene. Izimpawu zokugcina ezintathu zikhomba abantu bakaNkulunkulu njengoba bemelwe nguMose no-Eliya. UEliya umele abayizinkulungwane eziyikhulu namashumi amane nane nane, kanti uMose umele abafileyo abalungileyo.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.

> Uye paakavhura chisimbiso chechishanu, ndakaona pasi peatari mweya yevaya vakaurayiwa nokuda kweshoko raMwari, uye nokuda kwouchapupu hwavaibatisisa. Vakadanidzira nenzwi guru, vachiti: Kusvikira rinhi, Ishe, mutsvene uye wechokwadi, musingatongi nokutsivira ropa redu kuna avo vagere panyika? Zvino mumwe nomumwe wavo akapiwa nguo chena; uye vakaudzwa kuti vazorore kwechinguvana chiduku, kusvikira vamwe varanda biyavo nehama dzavo, vaifanira kuurayiwa sezvavakaitwa ivowo, vazadzisike. Uye paakavhura chisimbiso chechitanhatu, tarira, kwakava nokudengenyeka kukuru kwenyika; zuva rikaita dema sejira remasaga remvere, mwedzi ukava seropa; nenyeredzi dzokudenga dzikawira panyika, somuonde unorasa maonde awo asati aibva, kana uchizununguswa nemhepo ine simba. Denga rikapetuka segwaro kana richimonerwa pamwe chete; uye makomo ose nezvitsuwa zvakabviswa panzvimbo dzazvo. Madzimambo enyika, navakuru, navapfumi, navakuru vehondo, navane simba, nomuranda mumwe nomumwe, nowakasununguka mumwe nomumwe, vakazvivanza mumapako nomumabwe emakomo; vakati kumakomo nokumabwe: Tiwirei, mutivanze pachiso chaIye agere pachigaro choushe, uye pakutsamwa kweGwayana; nokuti zuva guru rokutsamwa kwake rasvika, zvino ndiani angagona kumira? Zvakazarurwa 6:9–17.

Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.

Sista White vanotizivisa kuti chisimbiso chechishanu chinotaura nezve “nguva iri mberi.” Mavhesi echisimbiso chechishanu ari kubvunza kuti Mwari aizotonga rini upapa nokuda kokuuraya vanhu vaMwari munguva yeDark Ages. Mhinduro yakapiwa yokuti mu“mazuva okupedzisira” Mwari achatonga upapa nokuda kokuuraya kwavo, uyewo nokuda kwerimwe boka revafiri vechitendero veupapa vaizourayiwawo neupapa panguva yedambudziko remutemo weSvondo.

> “‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Apo paakazarura chisimbiso chechishanu... [Zvakazarurwa 6:9–11]. Pano pakaratidzwa kuna Johane zviratidzo zvakanga zvisiri zvechokwadi panguva iyoyo, asi izvo zvaizovapo mune imwe nguva munguva yaizouya.” Manuscript Releases, vhoriyamu 20, 197.

Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.

Kufemerwa kunosimbisazve kuti mweya iri pasi peatari, inoda kuziva kuti Mwari achatonga papacy rini, yakabatana nenzwi mbiri dzengirozi inovhenekera nyika nokubwinya kwayo muchitsauko chegumi nesere chaZvakazarurwa.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.

> “Paikazarurwa chisimbiso chechishanu, Johane Muporofita wezvakazarurwa akaona muchiratidzo pasi peartari boka raavo vakaurayiwa nekuda kweShoko raMwari nechapupu chaJesu Kristu. Shure kwaizvozvo kwakatevera zviitiko zvinotsanangurwa muchitsauko chegumi nesere chaZvakazarurwa, apo avo vakatendeka nechokwadi vanodanwa kuti vabude muBhabhironi. Zvakazarurwa 18:1–5 zvakatorwa.” Manuscript Releases, bhuku 20, 14.

In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.

Muna Zvakazarurwa gumi nesere kutongwa kweKatorike kwakapetwa kaviri; nokuti ipapo uye panguva iyoyo anorangwa kwete chete nokuda kwaavo vaachauraya mu“mazuva okupedzisira,” asiwo nokuda kwavakaurayiwa munguva dzeRima dzekutonga kwoupapa.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Kwaye ndeva elinye ilizwi livela ezulwini, lisithi, Phumani kuye, bantu bam, ukuze ningabi ngababelana naye ezonweni zakhe, nize ningamkelwa zizibetho zakhe. Kuba izono zakhe zifike zaya kuthi ga ezulwini, yaye uThixo uzikhumbule izenzo zakhe zobugwenxa. Mbuyekezeleni kwangoko njengoko naye wanibuyekeza, nimphindisele ngokuphindiweyo ngokwemisebenzi yakhe; kwindebe ayizalisileyo, mzaliseleni ngokuphindiweyo. ISityhilelo 18:4–6.

The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.

Chisimbiso chechitanhatu chinopa mumwe wemienzaniso yakajairika yeBhaibheri yezviitiko zvinotangira pakarepo Kuuya kwechipiri kwaKristu panguva yematambudziko manomwe okupedzisira. Chinopedzisira nechisumo chechitsauko chechinomwe chaZvakazarurwa, chinopa mhinduro kumubvunzo wakamutswa mundima yokupedzisira yechisimbiso chechitanhatu, wokuti, “ndianiko angagona kumira?” Kune mapoka maviri achamira sechiratidzo chaMwari mudambudziko remutemo weSvondo, rinopera kana matambudziko manomwe okupedzisira asvika. Mapoka iwayo maviri ndee zviuru zana namakumi mana nezvina, zvinomiririrwa naEria, uye “boka guru,” rinomiririrwa naMozisi. Zviratidzo zviviri izvi zvaMozisi naEria zvakambotaurwa kare sezviya zvinomira pamugumo wenyika, nokuti vose vakamira naKristu paGomo reKushandurwa kwechimiro.

The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.

Boka rokutanga revakafira kutenda kweupapa kubva muNguva dzeRima rakapiwa nguo chena, uye boka rechipiri ravakaudzwa kuti rimirire kusvikira boka iroro razadzikiswa ndiro “vazhinji kwazvo” vakafukawo nguo chena. Chisimbiso chechishanu nechitanhatu hazvisi kupa nhoroondo inofambirana yemachechi echishanu nechitanhatu, asi zviri kupa uchapupu pamusoro pemapoka maviri anomuka sechiratidzo chaJehovha mu“mazuva okupedzisira.” Mapoka iwayo maviri ndiwo vanozivisa mashoko enzwi mbiri dziri muna Zvakazarurwa chitsauko gumi nesere. Shoko rinozobva raziviswa rinoperekedzwa nokudururwa kwoMweya Mutsvene sezvinofananidzirwa nenhoroondo yePendekosti nenhoroondo yoKuchema kwousiku pakati pakutanga kweAdventism.

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

> “Umumalaika anobatana mukuparidza shoko remutumwa wechitatu achavhenekera pasi rose nokubwinya kwake. Pano panofanotaurwa basa richapararira munyika yose uye rine simba risingawanzoonekwa. Kufamba kweAdventi kwa1840–44 kwaiva kuratidzwa kunobwinya kwesimba raMwari; shoko remutumwa wokutanga rakasvitswa kunzvimbo dzose dzoumishinari munyika, uye mune dzimwe nyika kwakava nokufarira kukuru kwechitendero kwakamboonekwa munyika ipi neipi kubvira paNguva yeReformation yezana remakore regumi nenhanhatu; asi izvi zvichapfuurwa nokufamba kukuru kune simba pasi peyambiro yokupedzisira yomutumwa wechitatu.

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

> “Isebenzi uyakufana ncamashi nowoSuku lwePhentekhoste. Njengoba ‘imvula yokuqala’ yanikezwa, ekuthululweni kukaMoya oNgcwele ekuqaleni kwevangeli, ukuze kubange ukuhluma kwembewu eyigugu, kanjalo ‘imvula yokugcina’ iyakunikezwa ekupheleni kwalo ukuze kuvuthwe isivuno. ‘Khona siyakwazi, uma siqhubeka ukumazi uJehova: ukuphuma kwakhe kumisiwe njengokusa; uyakuza kithi njengemvula, njengemvula yokugcina neyokuqala emhlabeni.’ Hoseya 6:3. ‘Ngakho-ke jabulani, nina bantwana baseSiyoni, nithokoze kuJehova uNkulunkulu wenu; ngokuba uniphe imvula yokuqala ngokulinganisa, futhi uyakunenzela ukuba yehle imvula, imvula yokuqala, nemvula yokugcina.’ Joweli 2:23. ‘Ezinsukwini zokugcina, usho uNkulunkulu, ngiyakuthulula uMoya waMi phezu kwayo yonke inyama.’ ‘Kuyakuthi yilowo nalowo oyakubiza igama leNkosi uyakusindiswa.’ Izenzo 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “බුද්ධිමත් සුවිශේෂයේ මහා කාර්යය එහි ආරම්භය සලකුණු කළ දෙවියන්වහන්සේගේ බලයේ ප්‍රකාශනයට වඩා අඩු ප්‍රකාශනයකින් අවසාන නොවිය යුතුය. සුවිශේෂයේ ආරම්භයේ මුල් වැස්ස වැගිරීමෙහිදී සම්පූර්ණ වූ අනාවැකි, එහි අවසානයේ පසු වැස්සෙහි නැවතත් සම්පූර්ණ වීමට තිබේ. මෙහි අපෝස්තුලුවර පේතෘස් ඉදිරියෙන් බලා සිටි ‘ප්‍රබෝධයේ කාලයන්’ තිබේ; ඔහු මෙසේ කීවේය: ‘එබැවින්, ඔබගේ පව් මකාදමනු ලබන පිණිස පසුතැවී, හැරී එන්න; එවිට ස්වාමීන්වහන්සේගේ සන්නිධානයෙන් ප්‍රබෝධයේ කාලයන් පැමිණෙන අතර, ඔහු යේසුස්වහන්සේ එවනු ඇත.’ ක්‍රියා 3:19, 20.” The Great Controversy, 611.

After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.

Mushure mechisimbiso chechitanhatu chasimudza mubvunzo unosuma Eria naMozisi vanomiririrwa muchitsauko chechinomwe chaZvakazarurwa, chisimbiso chechinomwe chinovhurwa uye chinotsanangura kudururwa kweMweya Mutsvene pamusoro pemapoka iwayo maviri. Zvinofanira kucherechedzwa kuti mutsananguro iyoyo mune kunyarara kwehafu yeawa. Kudururwa kwemvura yekupedzisira kunomiririrwa nekuvhurwa kwechisimbiso chechinomwe kunosanganisira nguva yekunyarara.

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

> Uye wakati alipofungua muhuri ya saba, kukawa kimya mbinguni kama kwa muda wa nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa tarumbeta saba. Malaika mwingine akaja akasimama madhabahuni, naye alikuwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili auweke pamoja na sala za watakatifu wote juu ya madhabahu ya dhahabu iliyokuwa mbele ya kiti cha enzi. Na moshi wa ule uvumba, pamoja na sala za watakatifu, ukapaa mbele za Mungu kutoka mkononi mwa yule malaika. Yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akautupa duniani; pakawa na sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1–5.

As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.

Sezvazvakangoonekwa mundima iri mu *The Great Controversy*, mvura yokupedzisira inotanga kudururwa apo mutumwa ane simba anoburuka uye ovhenekera nyika nokubwinya kwake. Mvura yokupedzisira yakatanga apo “zvivakwa zvikuru zveguta reNew York zvakawisirwa pasi” musi waSeptember 11, 2001.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “ਅਜੇ ਜੋ ਇਹ ਗੱਲ ਆ ਰਹੀ ਹੈ ਕਿ ਮੈਂ ਇਹ ਘੋਸ਼ਿਤ ਕੀਤਾ ਹੈ ਕਿ ਨਿਊਯਾਰਕ ਇੱਕ ਜਵਾਰ-ਭਾਟੇ ਦੀ ਲਹਿਰ ਨਾਲ ਬਹਾ ਦਿੱਤਾ ਜਾਣਾ ਹੈ? ਇਹ ਮੈਂ ਕਦੇ ਨਹੀਂ ਕਿਹਾ। ਮੈਂ ਇਹ ਕਿਹਾ ਹੈ ਕਿ, ਜਦੋਂ ਮੈਂ ਉੱਥੇ ਉੱਪਰ ਚੜ੍ਹ ਰਹੀਆਂ ਵੱਡੀਆਂ ਇਮਾਰਤਾਂ ਨੂੰ, ਮੰਜ਼ਲ ਉੱਤੇ ਮੰਜ਼ਲ, ਵੇਖਿਆ, ਤਾਂ ਮੈਂ ਕਿਹਾ, ‘ਜਦੋਂ ਪ੍ਰਭੂ ਧਰਤੀ ਨੂੰ ਭਿਆਨਕ ਢੰਗ ਨਾਲ ਹਿਲਾਉਣ ਲਈ ਉੱਠੇਗਾ, ਤਦ ਕਿਹੜੇ ਭਿਆਨਕ ਦ੍ਰਿਸ਼ ਹੋਣਗੇ! ਤਦ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ 18:1–3 ਦੇ ਸ਼ਬਦ ਪੂਰੇ ਹੋਣਗੇ।’ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਦਾ ਸਾਰਾ ਅਠਾਰਵਾਂ ਅਧਿਆਇ ਉਸ ਗੱਲ ਦੀ ਚੇਤਾਵਨੀ ਹੈ ਜੋ ਧਰਤੀ ਉੱਤੇ ਆਉਣ ਵਾਲੀ ਹੈ। ਪਰ ਨਿਊਯਾਰਕ ਉੱਤੇ ਕੀ ਆਉਣਾ ਹੈ, ਇਸ ਸੰਬੰਧ ਵਿੱਚ ਮੈਨੂੰ ਵਿਸ਼ੇਸ਼ ਰੂਪ ਵਿੱਚ ਕੋਈ ਜੋਤ ਨਹੀਂ ਮਿਲੀ, ਸਿਵਾਏ ਇਸ ਦੇ ਕਿ ਮੈਂ ਇਹ ਜਾਣਦੀ ਹਾਂ ਕਿ ਇੱਕ ਦਿਨ ਉੱਥੇ ਦੀਆਂ ਮਹਾਨ ਇਮਾਰਤਾਂ ਪਰਮੇਸ਼ੁਰ ਦੀ ਸ਼ਕਤੀ ਦੇ ਮੋੜਨ ਅਤੇ ਉਲਟਾ ਦੇਣ ਨਾਲ ਢਾਹ ਦਿੱਤੀਆਂ ਜਾਣਗੀਆਂ। ਮੈਨੂੰ ਦਿੱਤੀ ਗਈ ਜੋਤ ਤੋਂ ਮੈਂ ਜਾਣਦੀ ਹਾਂ ਕਿ ਵਿਨਾਸ਼ ਸੰਸਾਰ ਵਿੱਚ ਹੈ। ਪ੍ਰਭੂ ਦਾ ਇੱਕ ਸ਼ਬਦ, ਉਸ ਦੀ ਮਹਾਨ ਸ਼ਕਤੀ ਦਾ ਇੱਕ ਸਪਰਸ਼, ਅਤੇ ਇਹ ਵਿਸ਼ਾਲ ਸੰਰਚਨਾਵਾਂ ਡਿੱਗ ਪੈਣਗੀਆਂ। ਅਜੇਹੇ ਦ੍ਰਿਸ਼ ਘਟਿਤ ਹੋਣਗੇ ਜਿਨ੍ਹਾਂ ਦੀ ਭਿਆਨਕਤਾ ਦੀ ਅਸੀਂ ਕਲਪਨਾ ਵੀ ਨਹੀਂ ਕਰ ਸਕਦੇ।” Review and Herald, July 5, 1906.

On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.

Musi wa11 Septhemba, 2001 imvula yamuva yaqala ukuna, njalo ukuthululwa kwaleyomvula kwehlela phezu kwalabo abamelwe ngu-Elija loMosi, njalo kugoqela isikhathi sokuthula. Isikhathi sokuthula sikaMosi lo-Elija siphinde simelwe esahlukweni setshumi lanye seSambulo lapho uMosi lo-Elija, labo baphrofethi ababili abahlukuluza umhlaba, “babulelwa” emigwaqweni. Kodwa emva kwensuku ezintathu lengxenye baphuma emgedeni waseHorebe njalo benyukela ezulwini. Emlandweni wemvula yamuva umlayezo, omelwe yizithunywa lezo ezimbili, uyabulawa njalo uphoswe esitaladeni, kodwa awungcwatshwa baze bavuswe. Lokhu kuliqiniso elilodwa elisemqoka iSilwane sesizwe sakoJuda eselikwambula manje.

The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.

Zvisimbiso zvitatu zvekupedzisira zviri kuratidza kufamba kwekupedzisira kwevanhu vaMwari, sekunomiririrwa naEria naMozisi. Kufamba ikoko kunofa uye kunomutswa kuvakafa. Kufamba, nokuti chiAdventist chakatanga nekufamba kwakaramba kuchienderera mberi kusvika muna 1863, pavakaisa parutivi chokwadi chokutanga chakanga chaitwa kuti William Miller achizive. Muna 1863 kufamba kwakaguma, nokuti muna 1863 vakava chechi zviri pamutemo. Arfa naOmega vanosimbisa kuti kana vakatanga vanhu vavo vakasara sekufamba, vachavapedzisawo sekufamba.

We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.

Isu zvino takapedza kuongorora kwechechi nomwe nezvisimbiso zvinomwe. Muzvisimbiso zvitatu zvokupedzisira tinoona mapoka maviri avakadzikinurwa anomiririrwa naMosesi naEria. Zvisimbiso izvozvo zvose zvinopupurira nezvengirozi ine simba yaZvakazarurwa gumi nesere. Payakaburuka musi wa11 Gunyana 2001, mapoka maviri avakadzikinurwa akapinda muchiitiko chokucheneswa chakagadzirirwa kufumura nekuparadzanisa mapoka maviri avanamati mukati memubatanidzwa panguva yokuguma kweAdventismu, sezvazvakafananidzirwa kare nomubatanidzwa wokutanga kweAdventismu. Danieri anoratidza kuti rimwe boka iroro, raanodana kuti vakaipa, harizonzwisisi kuwedzera kwezivo, asi vakachenjera vanozvinzwisisa. Mateo anotizivisa kuti avo vanoshayiwa kunzwisisa kwezivo yakazarurwa vanoratidza mhandara sebenzi. Mhandara dzakachenjera dzinoratidza, mudambudziko repakati pousiku, kuti dzakanzwisisa uye dzine kuwedzera kwezivo. Vakachenjera namapenzi vanomiririrwa nechechi yeFiraderfia kana nechechi yeRaodhikia. Vakaipa, mhandara dzakapusa dzeRaodhikia, dzinofanira kurutswa kubva mumuromo waShe, uye vakachenjera vanogamuchira zita raMwari, kana kuti chimiro Chake, pahuma dzavo. Kana chechi yechitanhatu yeFiraderfia ichimiririra vakachenjera, zvino sei chechi yechinomwe yeRaodhikia ichimiririra vakaipa? Kana zvakadaro, nhevedzano yacho yabuda mugwara, handizvo here? Mhinduro yacho, chokwadika, inogadziriswa naArfa naOmega.

At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.

Pakutanga kworudzi rwokutanga rwakanga rwapiwa zita rwevanhu vaMwari, Israeri yekare, Mozisi akafananidzira Kristu pakuguma kworudzi irworwo rwakanga rwapiwa zita.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.

> Nokuti zvirokwazvo Mozisi akati kumadzibaba, Ishe Mwari wenyu achakumutsirai Muporofita anobva pakati pehama dzenyu, akafanana neni; iye muchamuteerera pazvinhu zvose zvose zvaachataura kwamuri. Uye zvichaitika kuti mweya mumwe nomumwe usingazoteereri Muporofita uyo, uchaparadzwa kubva pakati pavanhu. Mabasa 3:22, 23.

At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.

Pakupera kwevanhu vaMwari vekutanga vakadanwa nezita, Johane Mubhabhatidzi ndiye akanga ari mutumwa waEria akagadzirira nzira yekuuya kwaKristu kwekutanga. Jesu akabva aita chipiriso Chake pamuchinjikwa, uye mushure maizvozvo akatanga basa Rake reUprista Hukuru munzvimbo tsvene yesanctuary yekudenga. Pakutanga kwevanhu vaMwari vechipiri vakadanwa nezita, Israeri yemazuva ano, William Miller ndiye akanga ari mutumwa waEria akagadzirira nzira yeKuuya kweChipiri kwaKristu. Jesu akabva auya pakarepo muNzvimbo Tsvenetsvene akatanga kutonga. Pakupera kwevanhu vaMwari vechipiri vakadanwa nezita, mutumwa wokupedzisira waEria akagadzirira nzira yokuti Kristu atange nguva yokutongwa kwavapenyu, kupera kwebasa Rake seMuprista Mukuru wekudenga, uye Kuuya Kwake kweChipiri.

William Miller symbolizes not only the messenger, but the movement he was associated with.

William Miller anomiririra kwete chete mutumwa, asiwo sangano raakabatana naro.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….

> “Nokudedera, William Miller akatanga kuzarurira vanhu zvakavanzika zvoushe hwaMwari, achitungamirira vaimunzwa achivafambisa nomumaporofita kusvikira pakuuya kwechipiri kwaKristu. Nesimba rose raakashingaira naro aiwana kusimba. Sezvakaita Johane Mubhabhatidzi paakaparidza kuuya kwokutanga kwaJesu uye akagadzirira nzira yokuuya Kwake, saizvozvowo William Miller navaya vakabatana naye vakaparidza kuuya kwechipiri kwoMwanakomana waMwari….”

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.

> “Zviuru zvakawanda zvakatungamirirwa kugamuchira chokwadi chakaparidzwa naWilliam Miller, uye varanda vaMwari vakasimudzwa mumweya nesimba raEria kuti vazivise shoko iri.” Early Writings, 229, 230, 233.

In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.

Mwambi awalile Mose mu Isilaeli wakale, uyo analandila maphunziro oipitsidwa a zaka makumi anayi ku Iguputo, zomwe zinam’funa kuti akakhale zaka makumi anayi m’chipululu poyesa kuchotsa chikoka cha Iguputo pa khalidwe lake. Zaka makumi anayi atabadwa, pozindikira kuti anasankhidwa kutulutsa anthu a Mulungu mu Iguputo, Mose anagwiritsa ntchito mphamvu yaumunthu kupha Miguputo. Zaka makumi anayi pambuyo pake pa chitsamba choyaka moto, anapandukira mayitanidwe a Mulungu. Atangovomera mayitanidwewo potsiriza, ananyalanyaza lamulo lakuti adulidwe mwana wake mpaka atawopsezedwa ndi imfa. Pa malire a Dziko Lolonjezedwa, anapanduka ndipo anamenya Thanthwe kachiwiri. Pa chiyambi cha Isilaeli wakale, Mose anali ndi makhalidwe a Mlaodikaya. Pochita zimenezi, anakwaniritsabe mayitanidwe ake apamwamba ndi oyera, kuphatikizapo kuyimira Khristu mwa chithunzi pa mapeto a Isilaeli wakale. Khristu, amene anakumana ndi Ayuda okangana, kapena iwo amene ananena kuti ndi Ayuda, koma sanali, anayimira khalidwe la Mfiladelfiya. Pa chiyambi cha Isilaeli wakale Mose anayimira Mlaodikaya wosowa golide, mankhwala a m’maso, ndi zovala zoyera. Pa mapeto, Khristu ndi Mfiladelfiya.

At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.

Pakutanga kweAdventismu, William Miller, anomiririrwa naavo vashoma vaiva muSadhisi vakanga vasina kusvibisa nguo dzavo, aimiririra munhu weFiradherufiya, sezvakaitawo sangano rakanga rakabatana naye. Pakuguma kweAdventismu, sangano rakaziva nguva yokuguma muna 1989 rakanga riri reRaodhikia sezvakanga zvakaitawo Mozisi. Sangano reMillerite rinofananidzira sangano reFuture for America, nechambiro choporofita chokuti sangano rokutanga rakazadzikiswa nevaFiradherufiya munguva yeFiradherufiya, uye sangano rokupedzisira rinozadzikiswa nevaRaodhikia munguva yeRaodhikia.

I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.

Ndini chapupu chenhoroondo zhinji dzouporofita dzesangano iri kubvira muna 1989 kupfuura mumwe munhu upi noupi akabatanidzwa nenhoroondo yeFuture for America, uye ndinopupura kuti ini pachangu ndakafamba nemunhoroondo iyi kutanga muna 1989 zvichienda mberi ndiri muAdventisti weRaodhikia akasimbiswa. Kune mweya mizhinji munzira iyoyo inogona kusimbisa uchapupu hwangu. Ndinogonawo kupupura nechokwadi kuti avo vakanga vakabatanidzwa nesangano iri pakuguma kweAdventism vakanga variwo maAdventisti weRaodhikia akasimbiswa. Vanhu vokutanga vakatumidzwa zita vanotanga neweRaodhikia anova weFiraderifia uye vanopedzisira vari veFiraderifia. Vanhu vechipiri vakatumidzwa zita vanotanga neveFiraderifia uye vanopedzisira neveRaodhikia anodanikwa kuti ave weFiraderifia. Ichi ndicho chisimbiso cheArfa naOmega.

In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.

Pasinei nekusuruvara, nhamo, uye upofu hwomweya hwomutungamiri pamwe chete navaya vakabatana naye, Mwari vakaramba vachitungamirira nokudzora zviratidzo zvenguva zvouprofita zvakaitika kubva muna 1989 kusvikira zvino. Pasinei nokushama kwomweya nourombo hwomutungamiri pamwe chete navaya vakabatana naye, Mwari vakaramba vachitungamirira kusunungurwa kwezvokwadi dzavakaona zvakafanira kusunungura. Mutsitsi dzavo, dzisingatongoparadzaniswi ne“chokwadi” chavo, vakaronga nzira yokunatswa yakapa kuti muRaodhikia afe, uye mushure maizvozvo amutswe somuFiradherufia. Rufu urwo nokumuka uku zvakafananidzirwa navanyori vemabhuku aDhanieri naZvakazarurwa, avo vose vari vaviri vakaurayiwa nenzira yokufananidzira uye vakamutswa. Johane akamutswa kubva murufu rwokukandwa muhari yamafuta aibvira, Dhanieri kubva mugomba reshumba dzine nzara. Nokudaro, mabhuku maviri aya, ayo ari bhuku rimwe, anopa kusimbisa pachiratidzo chorufu nokumuka sechikamu cheshoko riri zvino kusunungurwa.

As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.

Sezvo kufamba kwekutongwa kwekuongorora kwe“mazuva okupedzisira,” (kwakafananidzirwa nekufamba kwevaMillerite), kwakaswedera kumagumo enguva, Mwari akaronga kuti mutungamiri pamwe chete nekufamba kwacho vauraiwe uye pashure vamutswe. Muchirevo chemakereke manomwe, Laodhikia yakaurayiwa pana Chikunguru 18, 2020 uye yaizomutswa saFiradherufia pamberi pomutemo weSvondo waiswedera. Kufamba kwakamutswa kwaizova kweamakereke manomwe, asi kwaizova kwechisere. Kufamba kwacho kwaizova kwechisere, ndiko kuti, kweanomwe.

This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.

Jambo hili la kinabii lililo la siri linaungwa mkono katika kitabu cha Ufunuo kwa mashahidi kadhaa, ingawa hadi sasa halijatambuliwa. Katika kipindi hiki cha wakati tunachoingia sasa, tunaingia katika mtihani wa sanamu ya mnyama, ambao Dada White anatufahamisha kuwa ndio mtihani unaokuja kabla ya sheria ya Jumapili. Ni wakati wa sheria ya Jumapili ambapo muhuri wa Mungu unawekwa juu ya Wafiladelfia wa historia hiyo. Lakini ni lazima wapite mtihani wa sanamu ya mnyama unaokuja kabla ya muda wa rehema kufungwa.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Jehovha akandiratidza pachena kuti mufananidzo wechikara uchagadzirwa nguva yekuedzwa isati yapera; nokuti ndiwo uchava muedzo mukuru kuvanhu vaMwari, nawo magumo avo okusingaperi achasarudzwa. Chinzvimbo chako chakazara nokusawirirana kwakanyanya zvokuti vashoma chete vachanyengerwa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Mkuyambulwa 13 chikulondekwa chomene nkhani iyi; [Mkuyambulwa 13:11–17, yakugoworeka].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.

> “Ndzi ndzingo lowu vanhu va Xikwembu va faneleke ku wu hundza emahlweni ka loko va funghiwa. Hinkwavo lava kombiseke ku tshembeka ka vona eka Xikwembu hi ku hlayisa nawu wa xona, ni hi ku ala ku amukela sabata ya vuxisi, va ta va ehansi ka mujeko wa Hosi Xikwembu Yehovha, naswona va ta amukela fungho ra Xikwembu lexi hanyaka. Lava lahlelaka etlhelo ntiyiso lowu humaka etilweni kutani va amukela sabata ya Sonto, va ta amukela mfungho wa xivandzana” Manuscript Releases, vholumo 15, 15.

In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.

Munhoroondo yazvino uno, nyanga mbiri dzaimbodanwa kuti Republicanism neProtestantism dzatoshanduka kuita democracy neProtestantism yakatsauka pakutenda. Nyanga mbiri idzodzo padzinonyatsobatana zvizere, ipapo dzinozoita simba rimwe chete, nyanga imwe chete. Munguva iyoyo imwecheteyo, Mwari acharatidza uye achasimudzira nyanga yechokwadi yeProtestantism kuti iyambire pamusoro pemufananidzo wechikara. Nyanga mbiri idzodzo dzinofamba dzakafanana kusvikira United States yarega kuva umambo hwechitanhatu hwechiporofita cheBhaibheri.

Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.

Chakafumurwa 17 chinoratidza kuti mubatanidzwa wakapetwa katatu wedhiragoni (United Nations), chikara (simba repapa) nomuporofita wenhema (United States) ndiro simba riri musoro wechisere, uri wemisoro minomwe. Misoro minomwe iyoyo ndihwo umambo hwechiporofita hweBhaibheri hunotanga neBhabhironi, vozotevera Medho-Persia, Girisi, uyezve Roma yechihedheni. Ipapo umambo hwechishanu ndiRoma yepapa, iyo muchiporofita yakagamuchira ronda runouraya muna 1798. Panguva iyoyo munhoroondo umambo hwechitanhatu hwechiporofita hweBhaibheri, United States, hwakakwira pachigaro kusvikira hwapidigurwa pamutemo weSvondo uri kuuya munguva pfupi.

The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.

Sangano reNyika Dzose richabva ramanikidzirwa nesimba rinomanikidza nyika yose kumisa mufananidzo wechikara. Panguva iyoyo umambo hwechitanhatu huchange hwagamuchirawo ronda rinouraya, asi United States ichabva yamanikidza nyika yose kugamuchira hutungamiri hwayo pamusoro peSangano reNyika Dzose uye ichada kuti vagamuchirewo chiremera chetsika cheupapa kuti chitonge mubatanidzwa wakapetwa katatu.

> And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.

> Uye anonyengera avo vanogara panyika nezvishamiso zvaakapiwa simba rokuita pamberi pechikara; achiti kuna avo vanogara panyika, vaite mufananidzo wechikara, icho chakanga chine ronda romunondo, asi chikapona. Uye akapiwa simba rokupa mweya kumufananidzo wechikara, kuti mufananidzo wechikara utaurewo, uye kuti vose vasingadi kunamata mufananidzo wechikara vaurawe. Zvakazarurwa 13:13, 14.

The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.

Tsananguro chete ye“mufananidzo wechikara” inowanikwa muufuridzo ndeyekuti inomirira kubatanidzwa kwechechi (simba repapa) nehurumende (Sangano reUnited Nations, United States ichidzora mamwe madzimambo mapfumbamwe.) Jezebheri isimba repapa; Ahabhu iUnited States, iye ari mambo wamarudzi gumi okumusoro.

When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.

Kana United States yadonha panguva yomutemo weSvondo, Tire (upapa) iyo yakanga yakanganwikwa kubvira muna 1798 “icharangarirwazve,” uye rinotanga nziyo dzaro dzokunyengera. Nokuda kwokuwa kwemari kunomiririrwa se“kuparara kwenyika” muzvinyorwa zvaEllen White, United States inomanikidzwa kuunganidza nyika yose pamwe chete kuti igadzirise simba rebhaibheri rinounza ruoko rwomunhu mumwe nomumwe pamwe chete kuzorwa naye. Simba iroro ndiIslam, sezvinomiririrwa naIshmaeri, tateguru weIslam.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Zvino mutumwa waJehovha akati kwaari, Tarira, wava nepamuviri, uye uchabereka mwanakomana, ugomutumidza zita rake kuti Ishmaeri; nokuti Jehovha anzwa kutambudzika kwako. Uye iye achava munhu wesango; ruoko rwake ruchava pamusoro pavanhu vose, uye ruoko rwavanhu vose ruchava pamusoro pake; uye achagara pamberi pehama dzake dzose. Genesisi 16:11, 12.

The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.

United States inoumba sungkawm siamin sih le lal pakua dangte nen inkawpna an siam a, anmah zong a lu ding mun an la. Himi cu a rei lo te lawng a si lai ding ih, cu hnu ahcun Jezebel in Ahab a uk vekin, papal thuneihnak cu a hmuahhmuah ih lu ah a um ding tiin a ngennak a tuah ding.

Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.

Ngaa nanshwe, ubulwilo bwa batatu bwa shoka, inyama, no muprofita wa mashushi, bwenda capamo ku Armagedoni. Umubelo wa cine lubili uiminina ubushukulo, kabili ubufumu ubwacindamikwa na buprofita ngo bwapokelele icilonda ca mfwa bwali bufumu bwa cisano, amaka ya buPapa. Ilyo ubuPapa bwashukulwapo, baba bufumu bwa cine lubili, kabili bapelwa ukutungulula ubulwilo bwa batatu; kabili ubwo bufumu bwa cine lubili ni bwo mutwe umo pa bufumu cinelubali ubwacindamikwa ngo bwapokelele icilonda ca mfwa, lelo no kupalwila kwafuma ku Mupashi nakwena kulembo ukundapa kwa cilya cilonda ca mfwa.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Patinosvika padyo nedambudziko rokupedzisira, zvakakosha zvikuru kuti kuwirirana nokubatana zvivepo pakati pezvishandiso zvaIshe. Nyika yakazara nedutu, nehondo, nokusawirirana. Asi pasi pomusoro mumwe—simba rapapa—vanhu vachabatana kuti vapikise Mwari mumunhu wezvapupu Zvake. Kubatana uku kunosimbiswa nomupanduki mukuru. Paanenge achitsvaka kubatanidza vamiriri vake mukurwisa chokwadi, achashandawo kuparadzanisa nokuparadzira vatsigiri vacho. Godo, kufungirana zvakaipa, kutaura zvakaipa, zvinokurudzirwa naye kuti zvibudise kusawirirana nokupesana.” Testimonies, vhoriyamu 7, 182.

The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.

Hushe hwaushanu, hushe hwechitanhatu, na hushe hwechinomwe panguva iyoyo zvinenge zvarasikirwa nehumambo hwazvo hwega-hwega; saka humambo hwazvo hwakasiyana-siyana hunomutsidzirwa pamwe chete sehumbowo humwe chete hwakakamurwa kuva zvikamu zvitatu, huchitevedzera nechinyengeri kuumbwa kwakapetwa katatu kweHuMwari.

The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.

Umambo hwechingwe hwatanga nenyanga mbili dzakafanana nehwai, ugoperera hwava nyanga imwe inotaura sedragoni, hune chimiro chechiporofita chesimba rechipapa, nokuti hunova mufananidzo wechikara. Chikara ichocho, iro simba rechipapa, ndicho chinonyanya kumiririrwa soumambo hwechisere hwakamutswa, hwakanga huri hwevanomwe. Asi kunyange zvazvo riri iro simba rechipapa rinonyatsozadzisa chirevo chakavanzika chechiporofita, chokuti wechisere ari wevanomwe, United States inoumba mufananidzo wehupapa, uye naizvozvo muchiporofita inoburitsa hunhu humwe chete sehwe simba rechipapa.

The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.

I-United States yaqala ngonyaka ka-1798 lapho, ngokuka-Isaya amashumi amabili nantathu, iTire, amandla obupapa, kwakumele ikhohlakale kuze kube sekupheleni kombuso wesithupha. U-1798 wawuyisikhathi sokuphela kumaMillerite ekuqaleni kobu-Adventist. Entwasahlobo ka-1844, ubu-Adventist bamaMillerite base bamukele isembatho sobuProthestani esihamba ngokuhambisana nophondo lweRiphabhulikhi olumele uhulumeni wase-United States. Lezi zimpondo ezimbili ziphezu kwesilwane esisodwa, ngakho-ke ziqhubeka ndawonye kuwo wonke umlando. Ukuqala nokuphela kobu-Adventist kuhamba ngokuhambisana nophondo lweRiphabhulikhi. Umlando ka-1798, kuze kube yilapho amaProthestani enqaba umlayezo wengelosi yokuqala, wawuyisikhathi lapho uNkulunkulu amisa khona lolo phondo lobuProthestani. Wakwenza lokho ngenqubo yokuvivinya, njengoba enza nangophondo lweRiphabhulikhi. Kuningi okungashiwo ngalezi zimpondo ezihambisanayo, kodwa akusikho okwamanje.

The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.

Pemhornu yeRepublican inoita upombwe nechiPurotesitendi chakatsauka pakutenda, kwete nepemhornu yechiPurotesitendi chechokwadi, nokuti hornu yechokwadi ndiyo mwenga weGwayana, uye iye imhandara. Kubva panguva yokuguma muna 1989 kwave kune mapurezidhendi manomwe. Wechitanhatu pamapurezidhendi iwayo akagamuchira ronda rinouraya mugore chairo rimwe chetero iro kufamba kuri pamagumo eAdventism kwakagamuchirawo ronda rinouraya. Mutungamiri wechisere kubva panguva yokuguma muna 1989 achava iye akagamuchira ronda rinouraya rakaporeswa. Anofanira kuva mutungamiri anobva kune avo vanomwe. Panguva imwe cheteyo, muna 2020 apo mutungamiri wechitanhatu akagamuchira ronda rake rinouraya, hornu yakanga yava kutakura jasi rechiPurotesitendi yakaurayiwawo. Sezvazvakaita nechikara chechiKaturike, uye sezvazvakaita nemufananidzo wechikara wechiPurotesitendi chakatsauka pakutenda, saizvozvowo nezvehornu yechokwadi yechiPurotesitendi. Hornu yechiPurotesitendi inomiririrwa sekereke yechitanhatu, iyo inova yechisere, asi ichibva kune idzo nomwe.

When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.

A nga u ringtud ia kine ki jingkam, kynmaw ba ka khubor kaba la pynkhui noh shuwa ba ka probation kan khang, da shisha eh yn sa pynbna hapoh ka jingïadei jong ka jing sdang kaba pyni dur lypa ïa ka jingkut. Ia kata ka khubor yn sa pynbna da ka rukom trei jong ka “historicism,” kaba pyndonkam ïa ka histori ka Baibl kaba la pynïahap bad ka histori ka pyrthei ban ithuh ïa ka jingïapher jong ka pyrthei. Kata ka khubor ka mih na ka khyndew.

> Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.

> Chokwadi chichamera kubva panyika; uye kururama kuchatarira pasi kubva kudenga. Zvirokwazvo, Jehovha achapa izvo zvakanaka; uye nyika yedu ichabereka goho rayo. Kururama kuchamutungamirira pamberi pake; uye kuchatiisa munzira yamatsoka ake. Mapisarema 85:11–13.

It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.

Si lolo leswaku “misava” eka ndzimana leyi yi vitaniwa ntsena tanihi “tiko.” Ndzimana leyi nga eka Tipisalema a yi viti ntsena leswaku “tiko” i xivandzana xa “misava” xa Nhlavutelo 13, kambe yi tlhela yi kombisa leswaku “ntiyiso” wa “hluka” wu huma emisaveni.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.

> “Ni taifa gani la Ulimwengu Mpya ambalo mwaka 1798 lilikuwa likiinuka katika mamlaka, likitoa ahadi ya nguvu na ukuu, na kuvutia usikivu wa ulimwengu? Ulinganisho wa ishara hii haukubali shaka yoyote. Taifa moja, na moja tu, linatimiza maelezo ya unabii huu; linaelekeza kwa wazi kabisa kwa Marekani. Tena na tena wazo hili, karibu maneno hasa ya mwandishi mtakatifu, limetumiwa bila kutambuliwa na msemaji na mwanahistoria katika kueleza kuinuka na kukua kwa taifa hili. Mnyama alionekana ‘akipanda kutoka katika nchi’; na, kulingana na watafsiri, neno lililotafsiriwa hapa kuwa ‘akipanda’ kwa maana ya moja kwa moja hufasiriwa kuwa ‘kukua au kuchipuka kama mmea.’” Pambano Kuu, 440.

The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.

संयुक्त राज्य अमेरिका वही पृथ्वी का पशु है जो “उग आता है।” अतः, जब आप इन लेखों में किए गए दावों की परीक्षा करते हैं, तो प्रेरणा यह पहचान कराती है कि संदेश इस सिद्धान्त पर आधारित होगा कि अन्त का चित्रण आरम्भ के द्वारा किया जाता है; उसे ऐतिहासिक रेखा पर ऐतिहासिक रेखा के सन्दर्भ में स्थापित किया जाएगा; और वह संयुक्त राज्य अमेरिका में से उठने वाली किसी वाणी से आना चाहिए। निस्सन्देह संयुक्त राज्य अमेरिका के भीतर मिथ्या वाणियाँ भी हैं, परन्तु परमेश्वर के वचन के अनुसार और उसके अधिकार पर, कोई भी सन्देशवाहक या सेवकाई जो संयुक्त राज्य अमेरिका के बाहर स्थित है या जिसकी उत्पत्ति वहाँ के बाहर हुई है, वह एक झूठी ज्योति है। एडवेंटवाद का आरम्भ संयुक्त राज्य अमेरिका में एक मनुष्य की वाणी और संयुक्त राज्य अमेरिका में स्थापित एक आन्दोलन के साथ हुआ। यीशु किसी वस्तु के अन्त को, उसी वस्तु के आरम्भ के द्वारा स्पष्ट करते हैं।

He that hath an ear, let him hear what the Spirit saith unto the churches.

Ano anenze nzeve, ngaanzwe zvinoreva Mweya kumachechi.

Back to Articles