Article

# What is Truth? - Number Five

Chii Chokwadi? - Nhamba yeChishanu

The Comforter

අස්වැසීම දෙන තැනැත්තා

Author

Jeff Pippenger

Published

September 11, 2023

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The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Nhoroondo yechiporofita yakazarurwa mukati memabhanan’ana manomwe ndiyo inoratidza nhoroondo yatiri mairi zvino. Chakavanzika chakanga chakavigwa kusvikira nhoroondo chachaimirira yasvika. Iyi ndiyo nguva iyo Munyaradzi, Mweya we“chokwadi,” anozivisa chokwadi icho Johane akadana kuti Zvakazarurwa zvaJesu Kristu, nokuti Jesu Kristu ndiye Chokwadi. Hazvisi kungoti shoko rokuti “chokwadi” rinomirira hunhu hwaMwari. Uye hazvisi kungova zaruriro yomunyori ane unyanzvi hunoshamisa hwemitauro, yokuti shoko rechiHebheru rinoreva “chokwadi” rinoshandiswa nenzira dzakadzama zvikuru muMagwaro ose. Asiwo chishamiso chinoshamisa chokuti, kana chanzwisiswa, chinova kiyi yokuzarura zviporofita zvebhuku raZvakazarurwa, uye nokuita saizvozvo chinovhura Bhaibheri rose. Asi ndezveavo bedzi vanoda kuona, kunzwa, nokuchengeta zvinhu zvakanyorwa imomo, nokuti nguva yaswedera.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Ili watu wapate kuitambua “kweli” kwa namna ya kutakaswa nayo, kunahitajika uwepo wa Roho Mtakatifu. Watu wanaweza kulielewa neno “kweli” kiakili, na hata kushangazwa na uzito wa maana yake, lakini “kweli” hiyo ni lazima iliwe. Ni lazima iingizwe ndani na kufanywa sehemu ya uzoefu wa mtu, kwa maana neno hilo huwapelekea nguvu ya uumbaji ya Mungu wale wanaotafuta kubadilishwa na kufanywa kwa mfano wa Kristo. Moja ya mahali pa kuanzia katika uchunguzi wangu binafsi wa neno la Kiebrania lililotafsiriwa kuwa “kweli” ilikuwa kwa wanazuoni wa Kiebrania, ambao pia hushughulikia hali ya ajabu ya neno “kweli” na matumizi yake katika Biblia. Lakini hakuna sababu ya kuamini kwamba uelewa wao wa kiakili wa neno “kweli” umewaongoza kwa Kristo.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

Chokwadi chechiprofita chokuti shoko rinofanira kudyiwa riine kuvapo kwoMweya Mutsvene chinonzwika sekuenderana netsananguro yaSista White ye“mafuta” mumufananidzo wemhandara gumi, uyewo nerondedzero yake yemapoka maviri emhandara akamirira Chikomba.

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Alama mara nyingi huwa na maana zaidi ya moja, na maana hiyo hupaswa kufafanuliwa na muktadha ambamo alama hiyo imo. Haipaswi kufafanuliwa kwa utegemezi wa ufafanuzi wa mtaalamu wa sarufi wa neno hilo wala kwa kipindi cha kihistoria ambacho neno hilo liliandikwa. Njia hizo mbili ndizo ambazo wanatheolojia wa Uadventista wameshikilia ili kuikana “kweli.” Alama hufafanuliwa na muktadha ambamo inatumika. Ndani ya Roho ya Unabii, neno “mafuta” katika mfano wa mabikira kumi huwakilisha angalau vitu vichache tofauti kulingana na muktadha wa kifungu ambamo “mafuta” yanapatikana. Kwa nini kundi moja la mabikira lina mafuta na jingine halina?

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Pali dziko limene lagona m’zoipa, m’chinyengo ndi m’kusokeretsedwa, m’mthunzi weniweni wa imfa,—tulo, tulo. Ndani akumva kupweteka kwa mzimu kuti awadzutse? Ndi mau ati amene angawafikire? Malingaliro anga akunyamulidwa kupita m’tsogolo pamene chizindikiro chidzaperekedwa, ‘Taonani, Mkwati akudza; tulukani mukakomane Naye.’ Koma ena adzakhala atachedwa kupeza mafuta oti awonjezere m’nyale zawo, ndipo mochedwa kwambiri adzazindikira kuti khalidwe, limene likuyimiridwa ndi mafutawo, silingasamutsidwe. Mafutawo ndi chilungamo cha Khristu. Iwo akuyimira khalidwe, ndipo khalidwe silingasamutsidwe. Palibe munthu amene angalipezere wina. Aliyense ayenera kudzipezera yekha khalidwe loyeretsedwa ku banga lililonse la uchimo.” Bible Echo, May 4, 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Vanasikana mapenzi havana chimiro chinodiwa kuti vabudirire mudambudziko riri kuuya nokukurumidza. Vanoshayiwa kururama kwaKristu. Asiwo mafuta ishoko, uye mafuta ari mumufananidzo wemhandara gumi mumazuva okupedzisira ishoko rokuyambira rokupedzisira rinomiririrwa neZvakazarurwa zvaJesu Kristu, rinofanira kunzwikwa, kuverengwa, nokuchengetwa.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abakhethiweyo abemi eceleni kweNkosi yehlabathi lonke, banesikhundla esasakha sanikwa uSathana njengokherubhi ogubungelayo. Ngabo abangcwele abasingqongileyo itrone yayo, iNkosi igcina unxibelelwano oluqhubekayo nabemi bomhlaba. Ioli yegolide imele ubabalo uThixo agcina ngalo izibane zamakholwa zixhotyisiwe, ukuze zingadanyazi zize zicime. Ukuba bekungekho ngenxa yokuba le oli ingcwele ithululwa ivela ezulwini ngemiyalezo yoMoya kaThixo, amagunya obubi ebeya kuba nolawulo olupheleleyo phezu kwabantu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Mwari vanonyadziswa kana tisingagamuchiri mashoko avanotitumira. Nokudaro tinoramba mafuta endarama avanoda kudururira mumweya yedu kuti aendeswe kune vari murima. Kana kushevedzera kukasvika kuchinzi, ‘Tarirai, chikomba chauya; budai munochishingira,’ avo vasina kugamuchira mafuta matsvene, vasina kuchengeta nyasha dzaKristu mumwoyo yavo, vachawana, semifanikiro mhandara dzakapusa, kuti havana kugadzirira kusangana naShe wavo. Havana, mukati mavo, simba rokuti vawane mafuta iwayo, uye upenyu hwavo hunoparara. Asi kana Mweya Mutsvene waMwari ukakumbirwa, kana tikateterera, sezvakaitwa naMozisi, tichiti, ‘Ndiratidzei kubwinya kwenyu,’ rudo rwaMwari ruchadururwa mumwoyo yedu. Nemipombi yendarama, mafuta endarama achasvitswa kwatiri. ‘Hazviitwi nesimba, kana noukuru hwesimba, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Nokugamuchira mwaranzi inopenya yeZuva Rokururama, vana vaMwari vanopenya sezviedza munyika.” Review and Herald, July 20, 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

“Oliyo” ndi uthenga womaliza, umenenso, kachiwiri, ndi Chivumbulutso cha Yesu Khristu. M’ndimeyi, iwo amene akufuna kukhala ndi oliyo ayenera kupembedzera kwa Mulungu monga Mose anachitira m’phanga la Horebu. Koma zindikirani kuti ngati tiyenera “kupembedzera, monga Mose anachitira” kuti Mulungu “atiwonetse” “ulemerero” Wake, tiyenera choyamba kupempha Mzimu Woyera amene ali Mtetezi. Ngati titero, pamenepo kudzera mwa angelo ndi mapaipi awiri agolide tidzalandira chilungamo cha Khristu. Timadzinyenga tokha ngati tiganiza kuti tingapemphere ndi kupembedzera khalidwe la Khristu monga miyambo ndi machitidwe a Chiadiventisti cha Laodikeya zimasonyezera kuti ziyenera kuchitidwa, pamene nthawi yomweyo tikukana uthenga wa Chivumbulutso cha Yesu Khristu. Chilungamo Chake chimaperekedwa kwa ife kudzera mu “mauthenga a Mzimu wa Mulungu,” amene amaperekedwa ndi odzozedwa awiri aja amene amaima pamaso pa mpando wachifumu wa Mulungu. Tikakana uthenga Wake, timakana chilungamo Chake.

> Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.

> Ipapo nikamjibu, nikamwambia, Ni nini hii mizeituni miwili iliyo upande wa kuume wa kile kinara cha taa, na upande wa kushoto wake? Nikajibu tena, nikamwambia, Ni nini haya matawi mawili ya mizeituni ambayo kupitia zile bomba mbili za dhahabu humimina kutoka ndani yake mafuta ya dhahabu? Akanijibu, akaniambia, Je, hujui haya ni nini? Nami nikasema, La, bwana wangu. Ndipo akasema, Hawa ndio wale wawili waliotiwa mafuta, wasimamao karibu na Bwana wa dunia yote. Zekaria 4:11–14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

Vaviri “vakazodzwa” vaviri, “vanomira pamberi paIshe wenyika yose,” vanomirirwawo sezvapupu zviviri zvaZvakazarurwa gumi nerimwe.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Mayelana nofakazi ababili umphrofethi uqhubeka athi: ‘Laba bayizihlahla ezimbili zomnqumo, nezinti zezibani ezimbili ezimi phambi kukaNkulunkulu womhlaba.’ ‘Izwi lakho,’ kusho umhubi, ‘liyisibani ezinyaweni zami, nokukhanya endleleni yami.’ IsAmbulo 11:4; IHubo 119:105. Ofakazi ababili bamele imiBhalo yeTestamente Elidala neTestamente Elisha.” The Great Controversy, 267.

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Kunyangwe tikafunga nezvoupupuriro hwaZekariya kana hwaJohane pamusoro pezvapupu zviviri, mamiriro eupupuriro ihwohwo hwose ihurongwa hwekufambiswa kweshoko, iro riri chokwadi chokutanga chose chinotaurwa maererano neshoko reChakazarurwa chaJesu Kristu muna Zvakazarurwa chitsauko chokutanga ndima yokutanga. Kubva kuna Baba, kuenda kuMwanakomana, kuenda kuvatumwa, kuenda kumuporofita, kuenda kukereke. Hurongwa uhwo Kristu anotaura nahwo kuvanhu chinhu chikuru chinofanira kunzwisiswa icho chaanotsvaka kuratidza mukati meshoko rokuyambira rokupedzisira. Izvi zvinoenderana nekusimbisa kuri mukuratidzwa kweshoko romutumwa wokutanga neriromutumwa wechitatu.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

Ujumbe wa malaika wa kwanza unawakilishwa na William Miller. Miller ana sifa kadhaa za kiunabii ambazo ni lazima zitambuliwe. Alikuwa “Baba” wa vuguvugu hilo, jambo ambalo kwa misingi ya Alfa na Omega linadai kwamba lazima pawepo mwana. Aliwakilisha vuguvugu lililowakilishwa na jina “Millerite,” ambalo ni neno la aina fulani ya mwamba. Alitumiwa kuandaa mkusanyo wa kanuni za kibiblia za kufasiri unabii. Kanuni hizo huwa sehemu kuu ya mawasiliano ya jumbe za Roho wa Mungu ambazo ama zilikataliwa au kukubaliwa, kadiri watu wa kizazi cha Miller walivyochagua ikiwa wabaki katika hali yao ya kipumbavu ya Laodikia au wawe Wafiladelfia wenye hekima. Akiwa baba wa ujumbe wa malaika wa kwanza, yeye ni mfano wa vuguvugu litakalotangaza ujumbe wa malaika wa tatu, na ufahamu wa vuguvugu hilo kuhusu ujumbe huo utaongozwa na mkusanyo maalumu wa kanuni za kibiblia za kufasiri unabii, ambazo zinauthibitisha ujumbe wa malaika wa tatu kwa uthabiti sawa na ule ambao Miller alitumiwa kuuthibitisha ujumbe wa malaika wa kwanza. Mungu habadiliki kamwe, Yesu Kristo ni yeye yule jana, leo, na hata milele.

> Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

> Musatsausa, hama dzinodikanwa. Chipo chiri chose chakanaka nechipo chiri chose chakakwana chinobva kumusoro, chichiburuka chichibva kuna Baba vezviedza, avo vasina kushanduka kana mumvuri wokutendeuka. Nokuda kwake amene akatibereka neshoko rechokwadi, kuti tive sorutivi rwokutanga rwezvisikwa zvake. Jakobho 1:16–18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

Kutanga kana pakuguma kweAdventism, mashoko eMweya waMwari anomiririrwa nemafuta, anopiwa kubudikidza nezvapupu zviviri. Pakutanga, pamwe navaMillerite, zvapupu zviviri zvaiva Testamente Yekare neTestamente Itsva, uye pakuguma ndizvo Bhaibheri neMweya weChiporofita. Ichi ndicho chikonzero Johane, uyo anonyatsomiririra zvakakwana mugumo wevanhu vaMwari mumazuva okupedzisira okutongwa kwokuferefeta, akanga ari pachitsuwa chePatmos.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Ndzi Yohane, loyi na mina ndzi nga makwenu, ni mutekaxiave na n'wina eku xanisekeni, ni le ku fumeni, ni le ku tiyiseleleni ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patimo, hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Mamiriro euporofita ePatimosi anomiririra kuti Johani ari kutambudzwa. Akanga achitambudzwa nokuda kwokugamuchira mashoko oMweya waMwari anozivisa Zvakazarurwa zvaJesu Kristu kubudikidza neBhaibheri noMweya weChiporofita.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Kutambudzwa kwevanhu vaMwari ve“mazuva okupedzisira” kunomiririrwawo muna Zvakazarurwa chitsauko 11 apo zvapupu zviviri zvinourayiwa mumigwagwa, uye munhu wese anopemberera rufu rwazvo. Muchitsauko 11, zvapupu zviviri izvozvo ndiEria naMozisi. Zvakapa uchapupu hwazvo kwamakore matatu nehafu, uye ipapo zvikazourayiwa, asi pashure paizvozvo zvikamutswa kuvakafa.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Vaporofita vose vanotaura zvikuru pamusoro pamazuva okupedzisira kupfuura zvavanotaura pamusoro penhoroondo yenguva yavo pachavo; naizvozvo, kana paine bhuku rinotaura nezvamazuva okupedzisira, ibhuku raZvakazarurwa, umo mabhuku ose eBhaibheri anosangana uye anogumira. Naizvozvo panofanira kuva ne“shoko” mumazuva okupedzisira rinourayiwa, uye pashure pezvo rogomutswa. Zvakazarurwa 11 rakaratidza nhoroondo yeChimurenga cheFrance, asi zvakanyanya uye zvakananga rinoratidzira kurwiswa kweshoko rengirozi yechitatu mumazuva okupedzisira. Shoko nesangano zvakafananidzirwa neshoko nesangano raMiller zvakatsungirira kurwiswa ikoko uye zvakafa musi wa18 Chikunguru, 2020. Maererano naZvakazarurwa 11, kurwiswa ikoko kwaizoitwa nechikara chakakwira chichibuda mugomba risina magumo.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.

> Uye kana vapedza uchapupu hwavo, chikara chinokwira chichibva mugomba rakadzika-dzika chicharwa navo, chikavakunda, uye chikavauraya. Uye zvitunha zvavo zvichavata mumugwagwa weguta guru, iro pamweya rinonzi Sodhomu neIjipiti, umowo Ishe wedu akarovererwa pamuchinjikwa. Zvakazarurwa 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

Dade White vanotizivisa kuti “gomba risina magumo” rinomirira kuratidzwa kutsva kwesimba raSatani.

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Pavanozopedza [vava pedyo nekupedza] uchapupu hwavo.’ Nguva iyo zvapupu zviviri izvi zvaifanira kuprofita zvakapfeka masaga yakaguma muna 1798. Zvava pedyo nokusvika kumagumo ebasa razvo mukusazivikanwa, zvaifanira kurwiswa nesimba rinomiririrwa se‘chikara chinokwira chichibuda mugomba risina magumo.’ Munyika zhinji dzeEurope masimba aitonga muChechi neMuHurumende akanga kwemazana amakore achidzorwa naSatani kubudikidza nechishandiso chapapa. Asi pano panoratidzwa chimiro chitsva chokuratidzwa kwesimba raSatani.” The Great Controversy, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

Mu bhuku ra Zvakazarurwa munozivikanwa masimba matatu anobva mugomba rakadzika-dzika; rokutanga rinotaurwa ndiro ChiIslamu muna Zvakazarurwa chitsauko 9 ndima 2, rechipiri kusatenda muna Mwari kweChimurenga cheFrance muna chitsauko 11 ndima 8, uye rechitatu iRoma yemazuva ano muna chitsauko 17 ndima 8. “Kuratidzwa kutsva” mumazuva okupedzisira kusingazongorwisi chete kufamba kunomiririrwa nekufamba kwaMillerite, asiwo kucharwisa nyika, ndiko kumuka kwenhema kweKuchema kwePakati pousiku kwenhema kunozivikanwa se“Woke-ism.” Woke-ism inomiririra “kuratidzwa kutsva kwesimba raSatani” kunotsigirwa naantikristu wechiJesuiti aripo zvino uye kunosundidzirwa mberi navatengesi, vatungamiri vezvematongerwo enyika veUnited Nations, vamiririri verusununguko vari mumachechi akawa echiPurotesitendi muUnited States, nebato reDemocratic pamwe chete neveRINO-Republicans vanokurudzira kana kubvumira kusundidzirwa mberi kwemhando dzose dzemararamiro akatsauka enharaunda yevangochani sezvinomiririrwa muchitsauko 11 se“Sodhoma.” Masimba matatu aya ndiwo anotungamirira nyika kuAmagedhoni, uye anomirirwawo ne“Egipita,” chiratidzo chekusatenda muna Mwari nekunyika. Akaiswa mukati mekusatevedzeka kwemutemo kweChimurenga cheFrance, icho chiri chimwewo chinhu chemasimba matatu aya anoumba zvinonzi naSister White “sangano rakaipa,” anokurudzira zvakananga kana kuti anobvumira Woke-ism. Woke-ism ndiko kunyepedzera kwaSatani kwekumuka kwemhandara gumi. Tichine zvimwe zvokukurukura pamusoro pemitsara iyi, asi tinofanira kutanga tataura pamusoro pemhedzisiro yekuponda mumugwagwa kwakaitwa musi wa18 Chikunguru 2020.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Uye zvakare, muverengi anodikamwa, ndapota nzwisisa kuti handina rutsigiro rwandingapa kubato reRepublican. Hakuna mafungiro ezvematongerwo enyika andine chivimbo maari. Chiri kungova masimba ekufanotaura aripo muUnited States, muUnited Nations, uye muUpapa andiri kunongedza. Masimba iwayo achatsanangurwa zvakanyanya uye zvakananga patichatanga kunyatsobata nyaya yenyanga mbiri dzinofambirana kubva muna 1798 kusvikira pamutemo weSvondo.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

I-Woke-ism kaSathane emele uMemezelo Waphakathi Kwamabili lomgunyathi, wandulela uMemezelo lwangempela Lwaphakathi Kwamabili; njalo ngaphambi kwesikhathi soMemezelo lweqiniso Lwaphakathi Kwamabili, labo ababulawelwe ezitaladeni bazagcina sebeguqukele ekubeni yintombi eyisiwula loba eyokuhlakanipha. Isikhathi lapho ukubotshwa kwezimilo zethu kube yizinyanda—kungaba yisinyanda esimiselwe umlilo wokubhujiswa, loba isinyanda sesiphala sasezulwini—sesifikile khathesi.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

Sista White vanoratidza kuti munguva yekunonoka, mhandara dzakapusa dzenhoroondo yeMillerite dzakapindura kusuwa kwekuedzwa nenzira yakasiyana neyakaitwa nemhandara dzakachenjera, zvichiratidza kuti panguva iyoyo hunhu hwadzo hwakanga hwatogadzikana. Asi uchapupu hwaJeremia hunotizivisa kuti tinogona kusarudza kudzokera kuna Mwari, uye Iye haangodzokeri kwatiri chete, asi achatigadza sorusvingo rwendarira rwakakomberedzwa runopikisa vakaipa nevane utsinye, apo tichashandiswa semuromo Wake mudambudziko rinozotevera. Panguva iyoyo yechiporofita ndipo panovimbisa Jesu kutinyaradza. Izvi ndizvo zvinorehwa nezvitsauko zvina zvaJohani zvakaiswa mukati menhoroondo yedu yazvino.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

Mafuta ni Roho Mtakatifu; ni tabia, nayo ni jumbe za Roho wa Mungu. Roho wa Mungu ndiye “Mfariji.” Kama vile Mungu aliupenda ulimwengu hata akamtoa Mwanawe wa pekee, na kama vile Yesu alivitoa kafara uungu wake ili kwa hiari akubali ubinadamu aliouumba kuwa sehemu ya nafsi yake mwenyewe hata milele, vivyo hivyo Roho Mtakatifu anayetoewa katika kipindi hiki cha wakati atakaa pamoja nasi milele.

> If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.

> Kana muchindida, chengetedzai mirairo yangu. Uye ini ndichakumbira kuna Baba, uye vachakupai mumwe Murevereri, kuti agare nemi nokusingaperi; iye Mweya wezvokwadi; asingagamuchirwi nenyika, nokuti haimuoni, uye haimuzivi; asi imi munomuziva; nokuti anogara nemi, uye achava mamuri. Handingakusiyii muri nherera; ndichauya kwamuri. Johane 14:15–18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Kuzvipira uku koMweya, mukusarudza kugara nevanhu nokusingaperi, kunoenderana nokuzvipira kwevamwe vanhu vaviri veUtatu hwekudenga. Zvimwewo zvakakura pakukosha sekuzvipira koMweya mukuda Kwake kugara mukati momumwe nomumwe wevakadzikinurwa nokusingaperi, ndezvokuti kuuya kwe“Munyaradzi” munhoroondo iyi chaiyo kunoratidza nguva iyo vanhu vaMwari vanoisirwapo chisimbiso chokusingaperi.

> And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

> បងប្អូនកុំធ្វើឲ្យព្រះវិញ្ញាណបរិសុទ្ធរបស់ព្រះព្រួយព្រះទ័យឡើយ ដោយសារព្រះវិញ្ញាណនោះ អ្នករាល់គ្នាត្រូវបានបោះត្រាសម្រាប់ថ្ងៃនៃការប្រោសលោះ។ អេភេសូរ 4:30។

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

M’nkhani ya mbiri imene lonjezo la Mtonthozi likukwaniritsidwa mwangwiro, yomwe ndi mbiri ya anthu zikwi zana limodzi ndi makumi anayi ndi anayi, Mzimu “adzakhala” mwa ife “mpaka muyaya.” Mkhristu aliyense amene anakwaniritsa zofunikira za Uthenga Wabwino analandira Mzimu Woyera, ndipo motero “anasindikizidwa kufikira tsiku la chiwombolo,” koma kusindikizidwa kumeneko kumangolozera kutsogolo ku nthawi imene anthu zikwi zana limodzi ndi makumi anayi ndi anayi adzasindikizidwe m’mbiri yamakono ino. M’buku la Aefeso, amene asindikizidwa kufikira tsiku la chiwombolo ayerekezedwa mosiyana ndi amene “amamvetsa chisoni” “Mzimu Woyera.” Amamvetsa chisoni Mzimu Woyera mwa kukana kulandira mauthenga a Mzimu wa Mulungu, ndipo potero amakana mafuta a golide. Pamene Khristu alonjeza kutitumizira “Mtonthozi,” “Mzimu wa choonadi,” m’nyengo ino ya kukhumudwa, akulonjeza kuti adzaika chisindikizo Chake pa ife, ndipo chisindikizo Chake chimaimira kusunga malamulo Ake, makamaka lamulo la Sabata, limene ndi tsiku limene Yohane analandira vumbulutso ndiponso limene ndi nkhani imene yatsala pang’ono kukumana nayo dziko lapansi.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Kusimikwa muhuri kwa wanawali wenye hekima kunakamilishwa kabla ya jaribu la sheria ya Jumapili, kwa maana ni hapo ndipo tabia za wenye hekima na za wapumbavu zitadhihirishwa, nayo tabia haikuzwi kamwe wakati wa msukosuko; hudhihirishwa tu. Kutiwa muhuri kunawakilisha, miongoni mwa mambo mengine, badiliko kutoka katika nia ya Mlaodikia kwenda katika nia ya Mfiladelfia. Tatizo ni kwamba ili badiliko hilo litimizwe, jaribu la kwanza kwa kila mmoja wetu ni kuelewa kwa kweli kwamba hadi sasa tumekuwa Walaodikia; kwa maana kama Walaodikia, mwelekeo wetu mkuu wa kiroho ni kwamba kila kitu kiko sawa, ilhali kwa hakika kila kitu kiko vibaya kabisa. Mwelekeo huo lazima uwekewe kando; ni mojawapo ya vitu vichafu ambavyo ni lazima vitenganishwe na vilivyo vya thamani.

> “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.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Sezvinongoitika kuti vanhu vaMwari vaiswa chisimbiso pahuma dzavo—kwete chisimbiso kana chiratidzo chipi nechipi chinogona kuonekwa, asi kusimbiswa muchokwadi, zvose mupfungwa nomumweya, zvokuti havagoni kuzununguswa—sezvinongoitika kuti vanhu vaMwari vaiswa chisimbiso uye vagadzirirwa kuzununguswa, kuchauya. Zvirokwazvo, kwatotanga kare; kutonga kwaMwari kwava pamusoro penyika zvino, kuti kutipe yambiro, kuti tizive zviri kuuya.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

“Comforth” rakavimbiswa naJesu kuvadzidzi vake, rinovanyaradza panguva yokuvhiringidzika, rinotungamirira vanhu vake muchokwadi chose; uye zviri kubudikidza ne “kugadzikana muchokwadi” kuti tinoiswa chisimbiso. “Chokwadi” icho vanhu vaMwari vanofanira kugadzikana machiri panguva ino ndicho “chokwadi” chinosvinurwa nguva yokuedzwa isati yavharwa, nokuti “nguva yasvika.” Chokwadi ichocho ndicho chimiro chenhorondo yakavanzika yemitinhiro minomwe, uye nhorondo yakavanzika iyoyo inoratidza nhorondo umo Zvakazarurwa zvaJesu Kristu zvinovhurwa. Nhorondo yakavanzika yemitinhiro minomwe ichazadzikiswa panguva chaiyo iyo “chokwadi,” chinomiririrwa senhorondo yakavanzika, chinosvinurwa. Kusvinurwa kwe “chokwadi” ndiko kunoisira chisimbiso avo vanogamuchira shoko rakanga rakambovharirwa nechisimbiso.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

Vanhu vaMwari vanoiswa chisimbiso pahuma dzavo mberi kwekuzungunuswa kwendudzi dzakatsamwa kunoitika panguva yomutemo weSvondo, nokudaro zvichitanga kuparadzwa kwenyika. Zvakazarurwa zvaJesu Kristu ndiwo “mashoko echiprofita che” bhuku raZvakazarurwa asingachafaniri kusimbwa, nokuti nguva yava pedyo. Icho ndicho chokwadi chinofanira zvino kuverengwa, kunzwiwa, uye zvikurukuru kuchengetwa, kana tichida kuti tikomborerwe.

> Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.

> Yuda akati kwaari, asati ari Iskarioti, Ishe, zvinoitika sei kuti muchazviratidza kwatiri, musingazviratidzi kunyika? Jesu akapindura akati kwaari, Kana munhu achindida, achachengeta mashoko angu; uye Baba vangu vachamuda, uye tichauya kwaari, toita ugaro hwedu naye. Asingandidi haachengeti zvandinoreva; uye shoko ramunonzwa harisi rangu, asi ndereBaba vakandituma. Izvi ndazvitaura kwamuri ndichiri nemi. Asi Munyaradzi, ari Mweya Mutsvene, uyo Baba vachatumira muzita rangu, iye achakudzidzisai zvinhu zvose, uye achakuyeuchidzai zvinhu zvose zvandakataura kwamuri. Johane 14:22–26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Kuna avo vanochengeta shoko riri kuzarurwa, chipikirwa ndechokuti Munyaradzi “achadzidzisa” isu “zvinhu zvose,” izvo “zvose” Jesu zvaakataura “kwamuri.” Ichi ndicho chipikirwa chakazadzikiswa kuvadzidzi veEmausi uye pashure pacho kuvadzidzi gumi neumwe. Apo Kristu akabvisa ruoko rwake pameso evadzidzi veEmausi akanga “akabatwa,” uye pashure pacho “akazarura” “kunzwisisa” kwevadzidzi gumi neumwe kuti vagone “kunzwisisa Magwaro” zvizere, akanga achinyora chipikirwa nokuda kwaavo vanorarama mu“mazuva okupedzisira” vachadzoka kubva mukuora mwoyo kwavo, vapfidze mamiriro avo eRaodhikia uye vagamuchire “chokwadi.” “Munyaradzi” mu“mazuva okupedzisira” “achayeuchidza” “zvinhu zvose” kwatiri paanenge achitidzidzisa “zvinhu zvose.” Sezvakangoita kukosha kwokuti atidzorere kuchiyeuchidzo chedu chokwadi chapfuura paanotidzidzisa zvinhu zvose, achaitawo “kutiratidza zvinhu zvichauya.”

> 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: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Asi ndinokuudzai chokwadi; zvinobatsira imi kuti ndiende; nokuti kana ndisingaendi, Munyaradzi haangauyi kwamuri; asi kana ndaenda, ndichamutuma kwamuri. Uye kana auya, achapomera nyika pamusoro pechivi, nepamusoro pokururama, nepamusoro pokutongwa: pamusoro pechivi, nokuti havatendi kwandiri; pamusoro pokururama, nokuti ndinoenda kuna Baba vangu, uye hamuchazondioni; pamusoro pokutongwa, nokuti muchinda wenyika ino watotongwa. Ndichine zvinhu zvizhinji zvokutaura kwamuri, asi hamugoni kuzvitakura zvino. Asi kana iye auya, Mweya wechokwadi, achakutungamirirai muchokwadi chose; nokuti haangatauri zvinobva kwaari amene; asi zvose zvaachanzwa, ndizvo zvaachataura; uye achakuratidzai zvinhu zvichauya. Iye achandikudza; nokuti achagamuchira pane zvangu, uye achakuratidzai. Johane 16:7–14.

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

Panguva ino Munyaradzi achati “titungamirire” mu “chokwadi,” “atidzidzise zvinhu zvose,” kusanganisira “zvinhu zvinouya,” nokuti panguva ino Jesu achiri kuva “nezvinhu zvizhinji zvokutaura kwatiri.” Zvinhu izvozvo, zvingava zvinhu zvinobva mu “kuyeuka” kwedu, “zvinhu zvinouya,” kana kuti “zvinhu” zvizhinji zvaachiri “kuzotaurira” isu, ndizvo zvinotisimbisa nechisimbiso nokuda kwenhamo iri kuuya. Anoita izvozvo, nokuti chokwadi chake chinomirira simba rake rokusika. Anotisimbisa nechisimbiso ndisati yasvika nhamo iri kuuya, nokuti anoda kuti tive takayambirwa mberi pamusoro penguva huru zvikuru yokutambudzwa kwavanhu vake yakamboitika munhoroondo tsvene. Kutambudzwa ikoko kunonyatsoratidza kuti mashoko nezviito zvatakaita kare zvicharangarirwa zvoshandiswa kutipikisa, sezvakangoitirwa Kristu apo mashoko ake akamonyororwa achimupomera. Kunyange zvakadaro, tinofanira kuparidza shoko iri kuti rive chapupu chinopikisa kupanduka kwavo, sezvakaratidzwa naEzekieri naKristu.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Rajin’an nyap tih ka hrilh che u kha hre reng un, Bawih chu a pu aiin a ropui zawk lo. Kei min tihduhdah an nih chuan, nangmahni pawh an in tihduhdah ang; ka thu an zawm chuan, in thu pawh an zawm ang. Mahse hêng zawng zawng hi ka hming avangin an in ti dawn a; ka rawn tirh tu an hriat loh avângin. Ka lo kalin an hnênah thu ka sawi lo va nih se, sual an nei lo vang; mahse tûnah chuan an sual chungchangah hliahna an nei tawh lo. Tu pawh kei min huat chuan, ka Pa pawh a huat bawk. Midang tu mahin a tih ngâi loh thiltihtheihna chu an zîngah ka ti lo va nih se, sual an nei lo vang; mahse tûnah chuan an hmu tawh a, kei leh ka Pa pawh min huat tawh bawk. Nimahsela hei hi a lo thleng a, an dânah thu ziak, “Chhan lovin min huat,” tih chu a famkim theih nân. Mahse Thlamuantu a lo kal hunah, Pa hnêna atangin ka rawn tirh ang che u, chu Pa hnêna ata lo chhuak Thlarau dik tak chu, ani chuan kei chungchang a lo testifai ang. Johana 15:20–26.

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

“Roho wa kweli,” ambaye ni “Mfariji,” “atamshuhudia” Kristo, ambaye ndiye “kweli.” Nayo “kweli” ni Alfa na Omega, wa kwanza na wa mwisho, mwanzo na mwisho. Historia iliyofichika ya ngurumo saba, ambayo sasa inafunuliwa muhuri wake, ni ujumbe wa kutiwa muhuri wa wale mia moja arobaini na nne elfu. Katika matokeo ya tarehe 18 Julai 2020, Yeremia anatoa mfano ili tupate kuchagua kumrudia Yeye aliyetupenda kwanza. Katika kutimiza kazi hiyo ya kurudi, tuna wajibu wa kutenganisha kilicho cha thamani na kilicho kichafu. Tukilitimiza wokovu wetu kwa hofu na tetemeko, na kuikamilisha kazi hiyo, tutatiwa muhuri na mara moja tutaingia katika msukosuko mkuu kuliko yote katika historia ya dunia. Tena tutakuwa na fadhila ya kuipitia historia ambayo manabii, wafalme, na watu wenye haki walitamani kuiona.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Avo vanotanga basa iroro uye vodzoka “vachafamba muchiedza chinobva pachigaro choushe chaMwari,” uye “kubudikidza nengirozi kuchava nokurukurirano isingaperi pakati pedenga nenyika,” inova ndiyo nzira yokurukurirano inozivikanwa mundima yokutanga yebhuku raZvakazarurwa.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Si voxe den këtë botë ka marrë anë me armikun kundër Perëndisë. Si voxe den janë bërë jobesnikë. Ka një pakicë besnike që i qëndron e vërtetë Perëndisë; sepse Gjoni shkruan: ‘Këta janë ata që zbatojnë urdhërimet e Perëndisë dhe besimin e Jezusit.’ Zbulesa 14:12. Së shpejti beteja do të zhvillohet me ashpërsi ndërmjet atyre që i shërbejnë Perëndisë dhe atyre që nuk i shërbejnë Atij. Së shpejti gjithçka që mund të tronditet do të tronditet, që të mbeten ato gjëra që nuk mund të tronditen.

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> “සතාන් බයිබලය ඉතා උත්සාහයෙන් අධ්‍යයනය කරන ශිෂ්‍යයෙකි. තම කාලය කෙටි බව ඔහු දනියි; එබැවින් මේ පොළොව මත ස්වාමින්වහන්සේගේ ක්‍රියාවට සෑම අවස්ථාවකදීම විරුද්ධව ක්‍රියා කිරීමට ඔහු උත්සාහ කරයි. ස්වර්ගීය මහිමයත් අතීතයේ හිංසා පීඩා නැවත සිදුවීමත් එකට මිශ්‍ර වන විට, පොළොව මත ජීවත්ව සිටින දෙවියන්වහන්සේගේ ජනතාවගේ අත්දැකීම පිළිබඳ කිසිදු සම්පූර්ණ අදහසක් දීමට නොහැක. ඔව්හු දෙවියන්වහන්සේගේ සිහසුනින් නික්මෙන ආලෝකය තුළ ගමන් කරනු ඇත. දූතයන්ගේ මාර්ගයෙන් ස්වර්ගය සහ පොළොව අතර නොකඩවා සන්නිවේදනයක් පවතිනු ඇත. තවද සතාන්, දුෂ්ට දූතයන්ගෙන් වටව සිටිමින්, තමන් දෙවියන්වහන්සේ යැයි ප්‍රකාශ කරමින්, හැකි නම් තෝරාගත් අය පවා මුළා කිරීමට සියලු ආකාරයේ අද්භූත ක්‍රියා සිදු කරනු ඇත. දෙවියන්වහන්සේගේ ජනතාව තම ආරක්ෂාව අද්භූත ක්‍රියා කිරීම තුළ සොයා නොගනු ඇත; මන්ද සතාන් සිදු කරනු ලබන අද්භූත ක්‍රියා අනුකරණය කරනු ඇත. දෙවියන්වහන්සේ විසින් පරීක්ෂාකර ඔප්පු කරන ලද ජනතාව, නික්මයාම 31:12–18 හි සඳහන් ලකුණ තුළ තම බලය සොයාගනු ඇත. ඔව්හු ජීවමාන වචනය මත තම ස්ථාවරය ගත යුතුය: ‘ලියා ඇත.’ ඔවුන්ට ස්ථිරව සිටිය හැකි එකම පදනම මෙයයි. දෙවියන්වහන්සේ සමඟ ඇති තම ගිවිසුම කඩ කළ අය, ඒ දවසේ දෙවියන්වහන්සේ නොමැතිවද බලාපොරොත්තුව නොමැතිවද සිටිනු ඇත.”

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> Vanonamata Mwari vachanyanyoonekwa nokuremekedza kwavo murayiro wechina, nokuti uyu ndiwo mucherechedzo wesimba raMwari rokusika uye uchapupu hwekodzero Yake pamusoro pomunhu kuti apiwe rukudzo nokukotamirwa. Vakaipa vachazivikanwa nemiedzo yavo yokupwanya chirangaridzo choMusiki uye yokukwidziridza sangano reRoma. Panyaya yemakakatanwa iwayo, chiKristudhomu chose chichakamurwa kuva mapoka makuru maviri, avo vanochengeta mirayiro yaMwari nokutenda kwaJesu, uye avo vanonamata chikara nomufananidzo wacho, uye vanogamuchira chiratidzo chacho. Kunyange hazvo kereke nehurumende zvichabatanidza simba razvo kuti zvimanikidze vose, “vaduku navakuru, vapfumi navarombo, vakasununguka navaranda,” kuti vagamuchire chiratidzo chechikara, zvakadaro vanhu vaMwari havangachigamuchiri. Zvakazarurwa 13:16. Muporofita wePatmos anoona “avo vakanga vakunda chikara, nomufananidzo wacho, nechiratidzo chacho, nenhamba yezita racho, vamire pamusoro pegungwa regirazi, vane rudimbwa dzaMwari,” vachiridza rwiyo rwaMozisi neroGwayana. Zvakazarurwa 15:2.

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

> “මහත් භයානක පරීක්ෂාවන් හා දුක්පීඩා දෙවියන්වහන්සේගේ ජනතාව ඉදිරියේ බලා සිටියි. යුද්ධයේ ආත්මය පොළොවේ එක් අගයකින් අනෙක් අගය දක්වා ජාතීන් කලඹවමින් තිබේ. එහෙත් පැමිණෙන දුක්කාලයේ මධ්‍යයේ,—ජාතියක් ඇතිවූ දා සිට මෙතෙක් නොවූ විරූපී දුක්කාලයක් වූ ඒ කාලයේදී,—දෙවියන්වහන්සේගේ තෝරාගත් ජනතාව නොසැලී සිටිනු ඇත. සාතන් සහ ඔහුගේ සේනාවට ඔවුන් විනාශ කළ නොහැකි ය, මක්නිසාද බලයෙන් අතිශය වූ දූතයෝ ඔවුන් ආරක්ෂා කරන බැවිනි.” Testimonies, volume 9, 15–17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Zvinobatsira kuziva kuti ndima iyi ndiyo magumo echitsauko chinotangira papeji regumi nerimwe reTestimonies, vhoriyamu yepfumbamwe, izvo zvinogona kuzivikanwa sechinomirira mapfumbamwe negumi nerimwe. Zvinobatsirawo kucherechedza kuti musoro wenyaya unotaura nezveMwenga ari kuuya, uyezve nemachati aHabhakuki, ndipo pakabva Pauro atora ndima yaakanyora mubhuku reVaHebheru. Kutanga kwechitsauko kunoratidzira nhoroondo yakatanga musi waGunyana 11, 2001, matafura maviri esungano yechiporofita yakapindwa mairi pakutanga kweAdventism, uye kuti musoro wenyaya wacho ndiro dambudziko rokupedzisira, izvo zvinoratidza Kudanidzira kwaPakati pousiku kwokupedzisira. Magumo echitsauko anowirirana zvizere nekutanga kwacho, nokuti zvose kutanga nemagumo zvinotaura pamusoro pedambudziko rokupedzisira.

> “Section 1—For the Coming of the King

> “Chikamu 1—Nezve Kuuya kwaMambo

> “Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “Ngokuncinane nje okwethutyana, yaye Oza kuza uya kuza, akayi kulibala.” Hebhere 10:37.

> “The Last Crisis

> “កិច្ចវិបត្តិចុងក្រោយ”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

> “Tunorarama munguva yokupedzisira. Zviratidzo zvenguva zviri kukurumidza kuzadziswa zvinopupura kuti kuuya kwaKristu kwava pedyo chaizvo. Mazuva atiri kurarama maari akakomba uye anokosha zvikuru. Mweya waMwari uri kubviswa panyika zvishoma nezvishoma asi zvirokwazvo. Matambudziko nezvirango zvatotanga kuwira pamusoro pevanoshora nyasha dzaMwari. Njodzi dziri panyika nomugungwa, kusagadzikana kwemagariro avanhu, nenyevero dzehondo, zvinotyisa pakureva kwazvo. Zvinofanotaura zviitiko zviri kuswedera zvine ukuru hukurusa.” Testimonies, vhoriyamu 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Kana tikadzoka tikagamuchira kudanwa kwepamusoro kwekuva “muromo” waMwari sezvakaratidzwa naJeremiya, tichakurumidza zvikuru kutora chikamu mukuunganidzwa kukuru kupfuura kwose munhoroondo tsvene.

> “He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

> “Alinenao pia maneno ya tumaini na ya ujasiri. ‘Msifadhaike mioyoni mwenu,’ akasema; ‘mnamwamini Mungu, niaminini na Mimi pia. Nyumbani mwa Baba yangu mna makao mengi; kama sivyo, ningaliwaambia. Naenda kuwaandalia mahali. Tena, nikienda na kuwaandalia mahali, nitakuja tena na kuwakaribisha kwangu Mwenyewe; ili nilipo Mimi, nanyi mwepo huko pia. Na niendako panafahamika kwenu, na njia mwaijua.’ Yohana 14:1–4. Kwa ajili yenu nilikuja ulimwenguni; kwa ajili yenu nimekuwa nikitenda kazi. Nitakapoondoka, nitaendelea bado kufanya kazi kwa bidii kwa ajili yenu. Nalikuja ulimwenguni kujifunua kwenu, mpate kuamini. Naenda kwa Baba yangu na Baba yenu ili kushirikiana naye kwa faida yenu.”

> “‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

> “‘Zvirokwazvo, zvirokwazvo, ndinoti kwamuri, Uyo anotenda kwandiri, mabasa andinoita iye achaaitawo; uye achaita makuru kupfuura awa; nokuti ndinoenda kuna Baba vangu.’ Johani 14:12. Neizvi, Kristu haana kureva kuti vadzidzi vaizoita kuedza kwakakwirira kupfuura kwaakaita Iye, asi kuti basa ravo raizova nehukuru hwakanyanya. Haana kungoreva kushanda kwezvishamiso bedzi, asi zvinhu zvose zvaizoitika pasi pekushanda kwaMweya Mutsvene. ‘Asi kana Munyaradzi auya,’ akadaro, ‘wandichatumira kwamuri achibva kuna Baba, iye Mweya wezvokwadi, unobva kuna Baba, uchapupura nezvangu; nemiwo muchapupura, nokuti makava neni kubva pakutanga.’ Johani 15:26, 27.”

> “Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

> “អស្ចារ្យណាស់ ដែលពាក្យទាំងនេះបានសម្រេចពិតប្រាកដ។ បន្ទាប់ពីព្រះវិញ្ញាណបរិសុទ្ធយាងចុះមក ពួកសិស្សត្រូវបានបំពេញដោយសេចក្ដីស្រឡាញ់ចំពោះព្រះអង្គ និងចំពោះអ្នកទាំងឡាយដែលព្រះអង្គបានសុគតជំនួស ដល់ថ្នាក់ចិត្តមនុស្សត្រូវបានរំលាយដោយពាក្យដែលពួកគេបាននិយាយ និងដោយសេចក្ដីអធិស្ឋានដែលពួកគេបានថ្វាយឡើង។ ពួកគេបាននិយាយដោយអំណាចនៃព្រះវិញ្ញាណ; ហើយក្រោមឥទ្ធិពលនៃអំណាចនោះ មនុស្សរាប់ពាន់នាក់បានប្រែចិត្តជឿ។” កិច្ចការរបស់ពួកសាវក, 21, 22.

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