Article

# Parallel Warnings - Number One

යුගල අනතුරු ඇඟවීම් - අංක එක

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Ufunuo wa Yesu Kristo: Kuelewa Onyo la Mwisho kwa Wanadamu

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

“Ufunuo wa Yesu Kristo” unafunuliwa kwa watu wa Mungu wakati “wakati umekaribia.” Ujumbe wa mwisho wa onyo kwa wanadamu unatolewa muda mfupi kabla ya kufungwa kwa muda wa rehema kwa wanadamu, na ujumbe huo wa mwisho unawakilishwa katika mistari kadhaa ya unabii katika Biblia. Katika Ufunuo kumi na nne, ujumbe huo wa mwisho wa onyo unawakilishwa na malaika watatu.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Ndikaona malaika mwingine akiruka katikati ya mbingu, akiwa na injili ya milele awahubirie wakaao juu ya nchi, na kila taifa, na kabila, na lugha, na watu, akisema kwa sauti kuu, Mcheni Mungu, na kumtukuza; kwa maana saa ya hukumu yake imekuja; tena msujudieni yeye aliyezifanya mbingu, na nchi, na bahari, na chemchemi za maji.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> Kwakalandela enye ingelosi, isithi: IWabiloni liwile, liwile, lowo muzi omkhulu, ngokuba laphuzisa zonke izizwe iwayini yolaka lobufebe balo.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Zvino mutumwa wechitatu wakavatevera, achiti nenzwi guru: Kana munhu upi noupi achinamata chikara nomufananidzo wacho, uye achigamuchira chiratidzo charo pahuma yake kana paruoko rwake, iyeyuwo achanwa waini yehasha dzaMwari, yakadururwa isina kusanganiswa mukapu yokutsamwa kwake; uye achatambudzwa nomoto nesarufa pamberi pevatumwa vatsvene, uye pamberi peGwayana. Utsi hwokutambudzika kwavo hunokwira nokusingaperi-peri; uye havana zororo masikati nousiku, ivo vanonamata chikara nomufananidzo wacho, naani naani anogamuchira chiratidzo chezita racho. Pano ndipo pane kutsungirira kwavatsvene; pano ndipo pane avo vanochengeta mirayiro yaMwari, nokutenda kwaJesu. Zvakazarurwa 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

Mʼchaputala cha khumi ndi chisanu ndi chitatu cha Chivumbulutso, uthenga womwewo umalengeza kugwa kwa Babulo.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 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. Revelation 18:1–5.

> Na kaambo kano, ndaakavona mungelo umbi achiburuka achibva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake. Akadanidzira nesimba, nenzwi guru, achiti, Bhabhironi guru rawa, rawa, uye rava ugaro hwamadhimoni, nenhare yomweya mumwe nomumwe wakaipa, uye danga reshiri imwe neimwe isina kuchena uye inovengwa. Nokuti ndudzi dzose dzakanwa waini yokutsamwa youpfambi hwaro, uye madzimambo enyika akaita upfambi naro, uye vatengesi venyika vakapfuma nokuwanda kwounzenza hwaro. Zvino ndakanzwa rimwe inzwi richibva kudenga, richiti, Budai mariri, imi vanhu vangu, kuti murege kugoverana muzvivi zvaro, uye kuti murege kugamuchira matambudziko aro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari warangarira kusarurama kwaro. Zvakazarurwa 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Mutsara wenhoroondo yechiporofita, kana kuti tingati, kutevedzana kwezviitiko zvinomiririrwa nengirozi inovhenekera nyika nokubwinya kwayo muchitsauko chegumi nesere, zvinomiririra zviitiko zvinotungamirira pakupera kwekutonga, kupera kwenguva yenyasha, uye matambudziko manomwe okupedzisira. Nhoroondo yechiporofita inomiririrwa muchitsauko chegumi nesere inofamba “yakafanana” nemutsara wenhoroondo yechiporofita inomiririrwa nengirozi nhatu dzemuchitsauko chegumi nechina.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “කළිගුණ 14හි පණිවුඩයන්ට දෙවියන්වහන්සේ අනාවැකියේ පෙළගැස්ම තුළ ඔවුන්ගේ ස්ථානය දී ඇත; ඒවායේ කාර්යය මේ භූමියේ ඉතිහාසය අවසන් වන තුරු නවතින්නේ නැත. පළමු සහ දෙවන දූතයාගේ පණිවුඩ අද කාලය සඳහා තවමත් සත්‍යය වන අතර, අනතුරුව එන මේ පණිවුඩය සමඟ සමാന്തරව ඉදිරියට යා යුතුය. තෙවන දූතයා උච්ච හඬින් තම අවවාදය ප්‍රකාශ කරයි. ‘මේ කාරණාට පසු,’ යොහන් පැවසුවේ, ‘මම තවත් දූතයෙකු ස්වර්ගයෙන් බැස එනු දැක්කෙමි; ඔහුට මහත් බලයක් තිබුණි, ඔහුගේ තේජසින් පොළොව ආලෝකමත් විය.’ මෙම ආලෝකනය තුළ, තුන් පණිවුඩ සියල්ලේ ආලෝකය එකට ඒකාබද්ධ වී ඇත.” The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Vatumwa vatatu vechitsauko chegumi nechina vari kubhururuka pakati pedenga vanomiririra shoko repasi rose rinoguma nechiratidzo chechikara nokuvharwa kwenguva yenyasha. Muchitsauko chegumi nesere, nyika yose inovhenekerwa nokubwinya kwengirozi iyo shoko rayo rinogumawo nokuvharwa kwenguva yenyasha.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

Mharidzo inomiririrwa nenzira yokufananidzira nengirozi nhatu muchitsauko chegumi nechina, uye inomiririrwawo nengirozi inoburuka muchitsauko chegumi nesere, mienzaniso miviri yeyambiro imwe cheteyo. MuBhaibheri hamuna chinhu chinodzokororwa pasina chikonzero, hamuna chinhu chinopambadzwa. Chokwadi chokuti shoko rimwe chetero rinoratidzwazve kanopfuura kamwe naJohani kusimbisa kukosha kweshoko iroro, uye kunoratidza nzira yokudzidzisa yaMwari iri mutemo weBhaibheri unonzi “dzokorora uwedzere.” Kuunza pamwe chete mitsara miviri yenhoroondo yechiporofita kunoburitsa zvokwadi dzaisazozivikanwa mune umwe nomumwe wemitsara iyoyo kana yaiongororwa yakaparadzana neumwe. Nhasi, kana mukaunza zvapupu zviviri zvezvakaitika zvimwe chete kudare kuti zvipupure, zvingangopa zvirevo zvinopesana zvichibva pamaonero azvo ezvematongerwo enyika kana zvemagariro avanhu. Hazvina kudaro nezvapupu zveBhaibheri; nguva dzose zvinowirirana, uye kana zvikaratidzika kwamuri sokuti hazviwirirani, ipapo muri kutarisa chimwe chinhu zvisizvo.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Mifananidzo miviri yatiri kufunga nezvayo ndiwo mashoko iwayo mamwe chete okunyevera ayo bhuku raMaraki rinomiririra sokudzoka kwaEria muporofita. Mharidzo dzose nhatu dzinosvika mberi kwekuvharwa kwenguva yenyasha—nokuti shoko rokunyevera riri mumitsara yose mitatu youporofita haringopiwwi chete mberi kwekuvharwa kwenguva yenyasha, asi kuvharwa kwenguva yenyasha ndiko chaiko panongedzero, musoro wenyaya kana muchida, hwoumwe noumwe wemashoko iwayo okunyevera. Chokwadi, kana pane shoko ripi neripi rokunyevera rinoparidzirwa kana kuratidzwa nomuporofita upi zvake, inyevero imwe cheteyo neyaZvakazarurwa gumi neina, gumi nesere, uye nouporofita hwaEria huri muna Maraki.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Le migca mithathu yesiprofetho ingakhonjiswa kalula ukuthi ihamba ngokuhambisana enye nenye. Nokho, kunemithombo emibili eyinhloko yolwazi esiprofethweni seBhayibheli. Omunye ungukuhlonzwa kokulandelana kwezehlakalo ezembuleka ekupheleni komhlaba. Omunye umthombo wolwazi ungumfanekiso wemisebenzi yabaprofethi ehlobene nesigijimi esichaza izehlakalo ezizayo.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Kuna kanuni mbili zinazostahili kuzingatiwa kuhusiana na mawazo haya. Ya kwanza ni kwamba manabii wote hunena juu ya mwisho wa ulimwengu, ambako kipindi cha rehema hufungwa.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Wumwe nomumwe wevaprofita vekare akataura zvishoma pamusoro penguva yavo pachavo kupfuura pamusoro penguva yedu, kuitira kuti kuprofita kwavo kuve nesimba kwatiri. ‘Zvino zvinhu izvi zvose zvakaitika kwavari kuti zvive zvienzaniso; uye zvakanyorwa kuti tive kunyeverwa kwedu, isu takasvikirwa nemagumo enyika.’ 1 VaKorinte 10:11. ‘Hazvina kushumirwa ivo pachavo, asi isu, pazvinhu izvo zvino zvakaparidzirwa kwamuri navaya vakakuparidzirai evhangeri noMweya Mutsvene wakatumwa achibva kudenga; zvinhu izvo vatumwa vanoshuva kutarisisa mazviri.’ 1 Petro 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bhaibheri rakaunganidza uye rakasungira pamwe chete pfuma dzaro nokuda kwechizvarwa chino chokupedzisira. Zviitiko zvikuru zvose nemabasa ose akakomba enhoroondo yeTestamende Yekare zvakanga zviri, uye zviri, kuzvidzokorora muchechi mumazuva ano okupedzisira.” Selected Messages, bhuku 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Mharidzo dzose dzechiporofita dziri muBhaibheri “dzinoshanda kwatiri” “isu takasvikirwa nemigumo yenyika.” Mutemo iwoyo, uchibatana neumwe mutemo unozivisa “zvinhu” zvakanga zvaka“umbwa” neMweya Mutsvene, “mukupiwa kwechiporofita” pamwechetewo “muzviitiko zvinoratidzwa,” unowedzera kusimbisa chirevo chokuti zviitiko zvechiporofita zviri pakutanga pechiporofita zvinomirira somufananidzo uye zvinofambirana nezviitiko zvechiporofita zviri kumagumo echiporofita chipi nechipi chakapiwa.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Kunodikanwa kudzidza Shoko raMwari zvakanyanya uye zviri pedyo kupfuura zvazviri; zvikuru sei Danieri neZvakazarurwa zvinofanira kupiwa hanya kupfuura chero nguva yakamboitika munhoroondo yebasa redu. Tingava nezvishoma zvatinotaura mune dzimwe nzira pamusoro pesimba reRoma nehupapa; asi tinofanira kukwezva pfungwa kuizvo zvakanyorwa navaporofita navaapostora vari pasi pekufemerwa noMweya Mutsvene waMwari. Mweya Mutsvene akaronga zvinhu nenzira yakadaro, zvose mukupihwa kwechiporofita uye muzviitiko zvinoratidzwa imomo, kuti zvidzidzise kuti munhu anobata basa anofanira kuramba asingaiswi pachena, akavanzwa muna Kristu, uye kuti Ishe Mwari wedenga nomurayiro wavo ndivo vanofanira kukudzwa. Verengai bhuku raDanieri. Dzorai, poindi nepoindi, nhoroondo youmambo hunomiririrwa imomo.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Mudzimu Mutsvene akanyatsoronga zvinhu nenzira yakadai, zvose pakupiwa kwechiporofita uye muzviitiko zvinoratidzwa.” Mu “kupiwa kwechiporofita uye muzviitiko zvinoratidzwa,” “zvinhu” “zvakarongwa nenzira yakadai” na “Mudzimu Mutsvene” zvokuti zvose “kupiwa kwechiporofita” uye “zviitiko zvinoratidzwa” zvinofanira kuzikanwa sezvakafemerwa uye zvichishandiswa pamufananidzo wechiporofita wekuguma kwenyika.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

Johane akapiwa uporofita na Gabhurieri uye akaudzwa kuti aunyore mubhuku arutumire kumakereke. Panguva iyoyo akanga achitambudzwa neRoma; akaendeswa kuutapwa nenzira ingangofananidzwa neizvo munyika nhasi zvinganzi nzvimbo yakavanzika yokusungirirwamo vasungwa. Munhoroondo iyoyo Johane akanga akaparadzaniswa navanhu sezvakangoitawo chero musungwa ari kuGuantanamo Bay.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Johani anoratidza kuti chiratidzo ichi chakaitika paakanga achinamata paSabata rezuva rechinomwe, iro riri Zuva raIshe.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Nokuti Mwana woMuntu ndiye Ishe kunyange wezuva reSabata. Mateo 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Ari kunamata mu Mweya, akanzwa inzwi guru shure kwake.

> 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. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> “Ini Johane, hama dzanguwo uye ndinogoverana nemi pakutambudzika, nomuumambo, nomukutsungirira kwaJesu Kristu, ndakanga ndiri pachitsuwa chinonzi Patmosi, nokuda kweshoko raMwari, uye nokuda kweuchapupu hwaJesu Kristu. Ndakanga ndiri muMweya pazuva raShe, ndikanzwa shure kwangu inzwi guru, serokurira kwehwamanda, richiti, Ndini Arfa naOmega, wokutanga nowokupedzisira; uye, Zvaunoona, zvinyore mubhuku, uzvitumire kumachechi manomwe ari muAsia; kuEfeso, nokuSimirna, nokuPergamo, nokuTiatira, nokuSadhisi, nokuFiradherfia, nokuRaodhikia.” Zvakazarurwa 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Johane, nharaunda dzake uye mamiriro ezvinhu anomuzivisa zvinomurondedzera somunhu ari kutambudzwa nokuda kwekuva munamati weSabata rezuva rechinomwe, asiwo somunhu ari kutambudzwa nokuti vanotenda muBhaibheri pamwe chete nezvinyorwa zvaEllen White, izvo zviri “uchapupu hwaJesu.” Anonzwa inzwi guru shure kwake, iro raanotendeuka kuti arione, uye mukuita kudaro anomirira muAdventista weZuva reChinomwe ari kumagumo enyika anonzwa inzwi shure kwavo richiti, “iyi ndiyo nzira, fambai mairi.”

All the lines of prophecy parallel each other at the end of the world.

Yonse mitsetse ya uneneri imayenderana mofanana pa mapeto a dziko lapansi.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Mu Chivumbulutso mabuku onse a m’Baibulo amakumana ndi kumalizira.” Machitidwe a Atumwi, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Muporofita upi noupi anonzwa inzwi shure kwake, anowirirana naJohani mumufananidzo wevanhu vaMwari pakuguma kwenyika. Johani akanzwa inzwi shure kwake rakamupa mirayiridzo. Isaya akanzwawo inzwi remirayiridzo.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Naizvozvo Ishe achamirira, kuti akuitire nyasha; naizvozvo achakudzwa, kuti akunzwire tsitsi; nokuti Ishe ndiMwari wokururamisira; vakaropafadzwa vose vanomumirira.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Nokuti vanhu vachagara muZioni paJerusarema; hauchazochemi zvachose. Achakunzwirai nyasha zvikuru pakunzwika kwokuchema kwako; paachakunzwa, achakupindura. Uye kunyange Jehovha akakupai chingwa chokutambudzika nemvura yokurwadziwa, kunyange zvakadaro vadzidzisi vako havachazovanzwi mukona zvakare, asi meso ako achaona vadzidzisi vako. Nenzeve dzako dzichanzwa shoko shure kwako richiti, Iyi ndiyo nzira, fambai mairi, kana muchitsaukira kuruoko rworudyi, uye kana muchitsaukira kuruoko rworuboshwe. Isaya 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Vanhu vaMwari vakasara vanonzwa inzwi riri shure kwavo richivaratidza nzira yavanofanira kufamba mairi. Ipapo vanofanira kusarudza kana vachizoteerera kana kuti havazoteereri. Vanhu vanomiririrwa naJohani naIsaya ndivo vanhu vari pakuguma kwenyika vanomirira Ishe pavanenge vachinonoka, uye Isaya anotizivisa kuti vanonoka nokuti Iye ndiMwari wokutonga. Kubva pakutanga kwenhoroondo yeMillerite muna 1798 kusvikira pakupera kwenguva yenyasha yeAdventism paSunday law, Mwari ari kuzadzisa kutonga munzvimbo tsvene yokudenga. Chipikirwa ndechokuti avo vanomirira Ishe munguva yokutonga vacharopafadzwa.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Vanhu vaMwari vanokomborerwa nokumirira vanomiririrwa nemhandara dzakamirira Mwenga mumufananidzo wemhandara gumi. Dzose gumi dzakabatwa nehope, zvino pakati pousiku pakasvika dambudziko rakaparadzanisa mhandara dzakanga dzavata kuita mapoka maviri. Rimwe boka rakanga ranzwa inzwi shure kwadzo rikacheuka kuti rione inzwi rakadzidzisa nzira yadzaifanira kufamba nayo, uye rimwe boka rakaramba kucheuka nokunzwa inzwi racho—kunyange zvazvo shoko rinomhanya mubhuku rose raZvakazarurwa riri rokuti, “Une nzeve, ngaanzwe zvinorehwa noMweya kumakereke.”

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Fananan-tsary momba ny virijina folo ao amin’ny Matio 25 dia mampiseho koa ny fanandraman’ny vahoaka Advantista.” The Great Controversy, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Johane anomirira vanhu veAdventist vanotendeukira kune zvakapfuura kuti vanzwisise ramangwana. Kana “vachinzwa shoko shure” kwavo sezvakaitwa naJohane, shoko iroro rinobatanidzawo murayiro wakapiwa muuchapupu hwaIsaya pamusoro pechiitiko ichochi. Murayiro waIsaya waiti, “iyi ndiyo nzira, fambai mairi, kana muchitsaukira kurudyi, uye kana muchitsaukira kuruboshwe.” Mhandara dzakangwara dziri muna Danieri gumi nembiri dzinonzwisisa kuwedzera kwezivo pakuguma kwenyika, nokuti “dzakamhanya dzichienda nokudzoka” mushoko kuti dzinzwisise zivo inopa upenyu yakanga yasvinudzwa.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Asi iwe, Ee Dhanyeri, vhara mashoko aya, usimbise bhuku kusvikira panguva yokuguma; vazhinji vachamhanya vachienda nokudzoka, uye ruzivo ruchawedzerwa. Dhanyeri 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Manabii tunaowazingatia wanawawakilisha Waadventista Wasabato katika historia ambapo hukumu inafikia hitimisho na muda wa rehema unafungwa. Wale wanaowakilishwa kama mabikira wenye hekima husikia sauti nyuma yao ikisema, “Hii ndiyo njia, enendeni katika hiyo,” naye anaahidi kuwaongoza katika njia hiyo watakapogeukia kushoto au kulia. “Kukimbia huku na huku,” kama wafanyavyo mabikira wenye hekima wakati kitabu kinapofunuliwa, ni ishara ya kujifunza Biblia. Maumbile hutufahamisha kwamba ili kukimbia, ni lazima kwanza ujifunze kutembea, na ushuhuda wa Isaya unasema kwamba ikiwa utasikiliza sauti iliyo nyuma yako, atakuongoza katika kujifunza Neno Lake, iwe unapoelekea Agano la Kale (kushoto) au Agano Jipya (kulia). Fungua Biblia, naye atakuongoza kwa sauti Yake. Lakini kwa Waadventista Wasabato katika mwisho wa ulimwengu, pia inamaanisha kwamba atakuongoza unapofungua Biblia (kushoto) na unapofungua Roho ya Unabii (kulia).

The way to walk is even more specific when Jeremiah’s testimony is added.

Indlela yokuhamba icaciswa ngakumbi xa kongezwa ubungqina bukaYeremiya.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Zvino ndizvo zvinotaura Jehovha zvichinzi: Mirai panzira, mutarise, mubvunze pamusoro penzira dzekare, kuti iri kupi nzira yakanaka; mufambe mairi, mugowana zororo remweya yenyu. Asi ivo vakati, Hatingafambi mairi. Uyezve ndakaisa varindi pamusoro penyu, ndichiti, Teererai kurira kwehwamanda. Asi ivo vakati, Hatingateereri.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Naizvozvo inzwai, imi marudzi, muzivewo, imi ungano, zviri pakati pavo. Inzwa, iwe nyika: tarira, ndichaunza zvakaipa pamusoro porudzi urwu, zvinova chibereko chendangariro dzavo, nokuti havana kuteerera mashoko angu, kana murayiro wanguwo, asi vakariramba. Jeremia 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Pachigaro ichi pane mapoka maviri avanamati. Rimwe boka rinorangarira “nzira” dzose uye rinosarudza “nzira dzekare” kuti rifambe madziri. Vaigona kusarudza “nzira yakanaka” kubva kune dzimwe “nzira” dzose dzaigoneka, nokuti ndivo vaya vakateerera inzwi raibva shure kwavo, uye inzwi iroro rakavazivisa richiti, “iyi ndiyo nzira, fambai mairi.” Johani anomiririra avo vanonzwa inzwi rinobva shure, inzwi rinobva mu “nzira dzekare.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Zvanzi naJehovha, Mirai panzira, mutarire, mubvunze pamusoro penzira dzekare, kuti nzira yakanaka iri papi, mufambe mairi.’ Jeremia 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Kungabikho namunye ozama ukudiliza izisekelo zokukholwa kwethu—izisekelo ezabekwa ekuqaleni komsebenzi wethu ngokutadisha iZwi ngomthandazo nangokwambulwa. Phezu kwalezi zisekelo besilokhu sakha eminyakeni engamashumi amahlanu edlule. Abantu bangase bacabange ukuthi bathole indlela entsha nokuthi bangabeka isisekelo esiqinile kakhulu kunaleso esesibekiwe. Kodwa lokhu kuwukukhohlisa okukhulu. Akakho umuntu ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Munguva yakapfuura vazhinji vakatanga kuvaka kutenda kutsva, nokusimbisa nheyo itsva. Asi chivako chavo chakamira kwenguva yakareba sei? Chakakurumidza kuwira pasi, nokuti chakanga chisina kuvambwa pamusoro peDombo.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Vadzidzi vokutanga havana kufanira here kusangana nezvaitaurwa nevanhu? Havana kufanira here kuteerera dzidziso dzenhema, uye ipapo, kana vapedza zvose, kumira vakasimba, vachiti: ‘Hakuna mumwe munhu angaisa hwaro humwe kunze kwehwakatoiswa’? 1 VaKorinte 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Naizvozvo tinofanira kubata zvakasimba kutanga kwekuvimba kwedu kusvikira kumagumo. Mashoko esimba akatumwa naMwari uye naKristu kuvanhu ava, achivabudisa kubva munyika, nhanho nenhanho, achivapinza muchiedza chakajeka chechokwadi chiripo zvino. Nemiromo yakabatwa nemoto mutsvene, varanda vaMwari vakaparidza shoko iri. Kutaura kwaMwari kwakaisa chisimbiso chako pakuvimbika kwechokwadi chakaparidzwa.” Testimonies, volume 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Asi kuna rimwe boka murwiyo rwaJeremia, uye “ungano” iyoyo, sezvaanovazivisa, yakavaka imba inomiririra kutenda kutsva, uye imba iyoyo inowa nokuti haina kuvakwa pamusoro pedombo. Imba iyoyo iChechi yeSeventh-day Adventist, kana kuti, sezvaJohane anozivisa chechi imwe cheteyo—sinagogi raSatani.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Kuramba kunzwa zvinoreva kuramba “mashoko” ake uye “murayiro” wake. Nokuda kwokupanduka kwavo pakuramba kudzoka nokufamba munzira dzekare, uyewo nokuramba kwavo kunzwa shoko rehwamanda romurindi, Mwari achauyisa zvakaipa pamusoro pevanhu avo Jeremia anovazivisa se“ungano yakaipa.” Mararamiro anoita Mwari nechechi yeSeventh-day Adventist yeRaodhikia inyaya yechiporofita cheBhaibheri. Muporofita Hosea anowedzerawo pazviratidzo zve“ungano yakaipa” paanotaura pamusoro pechikonzero nei vachirambwa.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Vanhu vangu vari kuparadzwa nokushayiwa zivo; nokuti iwe waramba zivo, neniwo ndichakuramba, kuti urege kuva muprista kwandiri; zvaunoti wakanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako. Hosea 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

Vanorambwa nokuda kwokushaiwa zivo, iyo inomirira shoko rinobviswa chisimbiso panguva yokuguma. Mwari pano ari kugumisa ukama Hwake hwesungano nevanhu Vake mundima iyi, nokuti anovadana zvakananga achiti, “Vanhu vangu!” Nokuti vakaramba Kristu, uye vakanganwa murayiro Wake, havazovi vapristi vaMwari. Kana vanhu vaMwari vachipinda musungano naMwari, anovaita vapristi namadzimambo. Mwari paakapinda musungano neIsraeri yekare akataura kubudikidza naMosesi achiti:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Zvino naizvozvo, kana muchinyatsoteerera inzwi rangu, nokuchengeta sungano yangu, ipapo muchava fuma yangu yakasarudzika kupfuura marudzi ose; nokuti nyika yose ndeyangu. Uye muchava kwandiri ushe hwevaprista, norudzi rutsvene. Ndiwo mashoko auchataura kuvana vaIsraeri. Eksodho 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Nguva iyo Mwari akapinda musungano nechechi yechiKristu, akataura kubudikidza naPetro:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Asi imi muri rudzi rwakasarudzwa, uprista hwoushe, rudzi rutsvene, vanhu vaMwari chaivo; kuti muzivise kurumbidzwa kwaiye akakudanai, achikubudisai murima achikuuyisai muchiedza chake chinoshamisa; imi makanga musati muri vanhu kare, asi zvino muri vanhu vaMwari; imi makanga musina kuwanirwa ngoni, asi zvino mawanirwa ngoni. 1 Petro 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Muna ndima idzi, Petro ari kutaura pamusoro pekuchinja kwakaitika kubva kuna Israeri yekare semarudzi akasarudzwa naMwari ari pasi pesungano, kuenda kuchechi yechiKristu, paanoti, “kare maiva musiri vanhu, asi zvino mava vanhu vaMwari.” VaJudha pavakazviparadzanisa naMwari, Ishe vakapinda musungano nechechi yechiKristu. Vose vari vaviri vaionekwa semarudzi evaprista pavainge vakaroorwa kuna Ishe.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Kurambwa somupristi kunoratidza kuti kare wakambova vanhu vesungano. VaAdventist vezuva rechinomwe vakapinda musungano naShe pakutanga kwenhoroondo yeAdventism. Kereke yaiva murenje yakabuda muReformation asi yakaramba shoko reMillerite, nokudaro ikazviramba kuna Mwari mukati menhoroondo yemashoko engirozi yokutanga neyechipiri. Kuparadzana kwokupedzisira kwakava pakusvika kwengirozi yechipiri, uye chirevo chakataurwa ndechokuti vakanga vasisiri mwanasikana waKristu, asi vakanga vava mwanasikana weBhabhironi. Pakarepo mushure maizvozvo, panguva yeKuchema kwousiku hwapakati, Mwari akadana mwenga Wake mutsva kumuchato wesungano.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Matafura maviri akanga ari chiratidzo chesungano kuna Israeri yekare aiva matafura maviri eMirayiro Gumi, uye matafura maviri aIsraeri yemweya yemazuva ano ndiwo matafura maviri aHabhakuki sezvaanomiririrwa nemachati a1843 na1850. Vanhu vesungano vakazivikanwa kakawanda nekufemerwa saRaodhikia vakaramba nzira dzekare, vakaramba kuteerera inzwi riri shure kwavo, naizvozvo vanodzokorora nhoroondo yekupedzisira yaIsraeri yekare sezvavanorutsirwa kunze kwomuromo waShe. Nei izvi zvichiitika kuna avo vaanodana kuti, “vanhu Vangu?”

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Mufananidzo wevasikana gumi, unoratidza chiitiko cheAdventism, unozadzikiswa kaviri, kamwe pakutanga uyezve pakuguma kweAdventism. Hanzvadzi White anodzidzisa kuti mufananidzo uyu wakazadzikiswa uye uchazadzikiswa kusvika pashoko rimwe nerimwe, uye zvakare kuti mufananidzo uyu unofanira kunzwisiswa nguva dzose sechokwadi chiripo, sezvakangoitawo mutumwa wechitatu.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndinowanzotumirwa kumufananidzo wevasikana gumi, vashanu vavo vaive vakachenjera, uye vashanu mapenzi. Mufananidzo uyu wakazadziswa uye uchazadziswa kusvika patsamba chaiyo, nokuti une kushandiswa kwakakosha panguva ino, uye, semharidzo yengirozi yechitatu, wakazadziswa uye ucharamba uri chokwadi chiripo kusvikira pakuguma kwenguva.” Review and Herald, August 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Muvangeri hwaMiller kwakazadzisa kumirira kwemufananidzo uyu pakati pekufanotaura kwavo kwakakundikana kwa1843 nekufanotaura kwakanga kwakarurama kwa22 Gumiguru 1844. Zvakadzama zvechiporofita zvenhoroondo iyi zvakawanda uye zvakakosha, asi ini ndinongoda kungoratidza kuti mufananidzo wemhandara gumi wakanyatsobatanidzwa zvakananga nengirozi yechitatu sezvataurwa naSister White zvino.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

Kusukela ngowe-1798 kuze kube ngu-October 22, 1844, umlayezo wengelosi yokuqala wamemezela ukuvulwa kokwahlulela. Kwangaphambi nje kokuba ukwahlulela kuqale, kwagcwaliseka uKumemeza Kwamaphakathi Nobusuku komfanekiso wezintombi eziyishumi. Ngakho-ke, lapho ingelosi yesithathu imemezela ukuvalwa kokwahlulela, ukumemezela koKumemeza Kwamaphakathi Nobusuku kuyophinde kuphindwe futhi.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Uku kutarira kuti machechi echiPurotesitendi akanga aramba shoko raMwari, nokudaro achiva vanasikana veBhabhironi, ndiko kwaiva kusvika kweshoko rengirozi yechipiri uye kutanga kwenguva yokunonoka mumufananidzo wakanga “uchizadziswa kusvika pabhii rimwe nerimwe.” Ishe havana kudzoka muna 1843; vakanonoka kuti vaedze nokukomborera mhandara. Kuziviswa kwengirozi yechipiri, kuchitsanangura machechi echiPurotesitendi savanasikana veBhabhironi, kwaiva kudana kune avo vakanga vachiri mumachechi iwayo akawa kuti vabude uye vamire pamwe chete nevaMillerite pamwe nokunzwisisa kwavo kwechiporofita. Pamusangano wemisasa weExeter, Samuel Snow akapa humbowo hwaidikanwa kuti husimbise kuuya kwaIshe musi wa22 Gumiguru 1844, uye shoko reMidnight Cry rakapararira munyika yose sedutu remafungu egungwa. Zvino nengirozi yechitatu yakasvika paKusuwa Kukuru kwa22 Gumiguru 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Ichi chiri muchidimbu chafikankalumo cha ntendekelo ya malyashi ayo naachilekela tunyina twafyo, pa mulandu wakupatulula fye ifiputulwa fichila ukumoneka ukuti fyakosa pa fyo tulelandapo.

We will continue these thoughts in the next article.

Ticharamba nemifungo iyi munyaya inotevera.

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