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# Future for America and July 18, 2020 - Number Six

රට ඇමරිකාව සඳහා අනාගතය සහ 2020 ජූලි 18 - අංක හය

The Ensign

Chiratidzo

Author

Jeff Pippenger

Published

September 23, 2023

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> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Zvino mushure memazuva matatu nehafu, Mweya woupenyu wakabva kuna Mwari ukapinda mavari, vakamira netsoka dzavo; kutya kukuru kukawira pamusoro paavo vakavaona. Uye vakanzwa inzwi guru richibva kudenga richiti kwavari, “Kwirai kuno.” Vakakwira kudenga vari mugore; uye vavengi vavo vakavatarisa. Zvakazarurwa 11:11, 12.

After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.

Pa kutsigwa-tsigwa pasi mu mugwagwa, Eria na Mozisi vanogamuchira Munyaradzi, uye ipapo vanomira netsoka dzavo. Mapfupa omumupata waEzekieri anotanga kunzwa ruzha, zvino obva azungunuswa, asi akanga achiri asina mweya.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Saka ndakaprofita sezvandakanga ndarairwa; uye pandakanga ndichiprofita, pakava noruzha, zvino tarirai, pakava nokuzununguka, mapfupa akasangana, pfupa kune pfupa raro. Uye pandakatarisa, tarirai, tsandanyama nenyama zvikakwira pazviri, uye ganda rikazvifukidza kumusoro; asi makanga musina mweya mazviri. Ezekieri 37:7, 8.

When the bodies have been reconstituted, they hear the message of the four winds.

Loko mitopo iyo yamaliskiwa kabili, yikupulikilila ubutumwa bwa mphepo shine.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.

> Ipapo akati kwandiri, Profita kumhepo, profita, mwanakomana womunhu, uti kumhepo, Zvanzi naIshe Jehovha; Uya uchibva kumhepo ina, iwe mweya, ufuridzire pamusoro pavakaurayiwa ava, kuti vararame. Naizvozvo ndakaprofita sezvaakandiraira, mweya ukapinda mavari, vakararama, vakasimuka netsoka dzavo, vari hondo huru kwazvo. Ezekieri 37:9, 10.

All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.

ਅੰਤ ਦੇ ਸੰਸਾਰ ਦੀ ਪਹਿਚਾਣ ਸਭ ਨਬੀ ਕਰਦੇ ਹਨ, ਇਸ ਲਈ ਹਿਜ਼ਕੀਏਲ ਵਿੱਚੋਂ ਦਿੱਤਾ ਗਿਆ ਅੰਸ਼ ਉਨ੍ਹਾਂ ਲਈ ਇੱਕ ਦੁਵਿਧਾ ਪੈਦਾ ਕਰਦਾ ਹੈ ਜੋ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਦੇ ਗਿਆਰਵੇਂ ਅਧਿਆਇ ਦੇ ਦੋ ਨਬੀਆਂ ਦੇ ਸੰਦੇਸ਼ ਤੋਂ ਬਚਣਾ ਚਾਹੁੰਦੇ ਹਨ। ਨਿਸ਼ਚਿਤ ਹੀ, ਜਿਹੜੇ ਇਸ ਸੰਦੇਸ਼ ਨੂੰ ਰੱਦ ਕਰਨਾ ਚਾਹੁੰਦੇ ਹਨ, ਉਹ ਆਪਣੇ ਆਪ ਨੂੰ ਸਭ ਤੋਂ ਆਸਾਨ ਜੋ ਝੂਠ ਕਹਿ ਸਕਦੇ ਹਨ ਉਹ ਇਹ ਹੈ ਕਿ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਦਾ ਗਿਆਰਵਾਂ ਅਧਿਆਇ ਕੇਵਲ ਇੱਕ ਇਤਿਹਾਸ ਹੈ ਜੋ ਫ਼ਰਾਂਸੀਸੀ ਕ੍ਰਾਂਤੀ ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦਾ ਹੈ, ਅਤੇ ਇਸ ਦਾ ਸੰਸਾਰ ਦੇ ਅੰਤ ਨਾਲ ਕੋਈ ਲਾਗੂਪਨ ਨਹੀਂ। ਪਰ ਜੇ ਤੁਸੀਂ ਇਸ ਅਧਾਰ ਨੂੰ ਸਵੀਕਾਰ ਕਰਦੇ ਹੋ ਕਿ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਦਾ ਗਿਆਰਵਾਂ ਅਧਿਆਇ ਵੀ ਸੰਸਾਰ ਦੇ ਅੰਤ ਦੀ ਹੀ ਪਹਿਚਾਣ ਕਰਦਾ ਹੈ, ਤਾਂ ਫਿਰ ਤੁਹਾਨੂੰ ਇਸ ਤੱਥ ਦਾ ਸਮਨ੍ਵਯ ਕਰਨਾ ਪਵੇਗਾ ਕਿ ਸੰਸਾਰ ਦੇ ਅੰਤ ਵਿੱਚ ਜੋ ਪਰਾਕ੍ਰਮੀ ਸੈਨਾ ਉੱਚੀ ਪੁਕਾਰ ਨਾਲ ਤੀਜੇ ਦੂਤ ਦਾ ਸੰਦੇਸ਼ ਪੇਸ਼ ਕਰਦੀ ਹੈ, ਉਹ ਪਰਮੇਸ਼ੁਰ ਦੀ ਸੈਨਾ ਵਜੋਂ ਖੜੀ ਹੋਣ ਤੋਂ ਪਹਿਲਾਂ ਮਰੀ ਹੋਈ ਅਤੇ ਫਿਰ ਜੀ ਉਠਾਈ ਗਈ ਹੋਈ ਦੱਸਾਈ ਗਈ ਹੈ।

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.

> Ipapo iye akati kwandiri, Mwanakomana womunhu, mapfupa aya ndiyo imba yose yaIsraeri; tarirai, vanoti, Mapfupa edu aoma, uye tariro yedu yapera; tabviswa chose. Naizvozvo porofita, ugoti kwavari, Zvanzi naShe Jehovha; Tarirai, imi vanhu vangu, ndichazarura makuva enyu, nokukubudisai mumakuva enyu, uye ndichakuuyisai kunyika yaIsraeri. Zvino muchaziva kuti ndini Jehovha, kana ndazarura makuva enyu, imi vanhu vangu, nokukubudisai mumakuva enyu; uye ndichaisa Mweya wangu mamuri, mukararama, uye ndichakuisai munyika yenyu; ipapo muchaziva kuti ini Jehovha ndakataura izvozvo, uye ndakazviita, ndizvo zvinotaura Jehovha. Ezekieri 37:11–14.

Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.

Kristu akakwira kudenga negore, uye anodzoka nemakore, uye makore anomirira vatumwa. Mozisi naEria vanokwira kudenga vari mugore rinomirira shoko remutumwa wechitatu rinobhururuka pakati pedenga panguva yomutemo weSvondo muUnited States. Mozisi naEria vanokwira kudenga panguva yomutemo weSvondo vachibatana neshoko reIslam.

Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.

Aisira anoona zvizhinji zvezvokwadi zvine chokuita nenhoroondo iyi, uye izvi zviri muchitsauko chimwe chete icho Jesu akataura achichishandisa kuzivisa basa rake. Akashandisa vaporofita Eriya naErisha semienzaniso yomharidzo yechiporofita isina kugamuchirwa nevanhu vokwenyika yavo pachavo, uye pakarepo izvi zvakatsamwisa vaiva mukereke yeNazareta, vakatsvaka kumuuraya.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

> Mweya wa Ambuye Yehova uli pa ine; chifukwa Ambuye wandidzoza kuti ndilalikire uthenga wabwino kwa ofatsa; wandituma kuti ndilumikize mitima yosweka, kulengeza kumasulidwa kwa andende, ndi kutsegulidwa kwa ndende kwa omangidwa; kulengeza chaka chovomerezeka cha Ambuye, ndi tsiku la kubwezera la Mulungu wathu; kutonthoza onse akulira; kuwapatsa iwo akulira mu Ziyoni, kuwapatsa chokometsera mutu m'malo mwa phulusa, mafuta a chimwemwe m'malo mwa maliro, chovala cha matamando m'malo mwa mzimu wolemedwa; kuti adzatchedwe mitengo ya chilungamo, chomera cha Ambuye, kuti alemekezedwe. Ndipo adzamanga mabwinja akale, adzaukitsa malo akale opasuka, ndipo adzakonza mizinda yopasuka, mabwinja a mibadwo yambiri. Ndipo alendo adzaima ndi kudyetsa ziweto zanu, ndipo ana a alendo adzakhala alimi anu ndi osamalira minda yanu ya mphesa. Koma inu mudzatchedwa Ansembe a Ambuye; anthu adzakutchani Atumiki a Mulungu wathu; mudzadya chuma cha Amitundu, ndipo mudzadzitama mu ulemerero wawo. M'malo mwa manyazi anu mudzalandira chowirikiza; ndipo m'malo mwa chisokonezo adzakondwera ndi gawo lawo; chifukwa chake m'dziko lawo adzakhala nacho chowirikiza: chimwemwe chosatha chidzakhala chawo. Pakuti Ine Ambuye ndimakonda chiweruzo, ndimadana ndi kulanda pa nsembe yopsereza; ndipo ndidzawongolera ntchito yawo m'choonadi, ndipo ndidzachita nawo pangano losatha. Ndipo mbeu yawo idzadziwika pakati pa Amitundu, ndi ana awo pakati pa anthu: onse owawaona adzawavomereza, kuti iwo ndi mbeu imene Ambuye waidalitsa. Ndidzakondwera kwambiri mwa Ambuye, moyo wanga udzakondwera mwa Mulungu wanga; pakuti wandiveka zovala za chipulumutso, wandiphimba ndi mwinjiro wa chilungamo, monga mkwati amadzikometsera ndi zokometsera, ndi monga mkwatibwi amadzikongoletsera ndi miyala yake yamtengo wapatali. Pakuti monga dziko lapansi limatulutsa mphukira yake, ndi monga munda umachititsa zafesedwa mmenemo kuphuka; momwemonso Ambuye Yehova adzachititsa chilungamo ndi matamando kuphuka pamaso pa mitundu yonse.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.

> Nokuda kwa Sayuni sitanyamaza, na kwa ajili ya Yerusalemu sitatulia, hata haki yake itoke kama mwangaza, na wokovu wake kama taa iwakayo. Na Mataifa wataiona haki yako, na wafalme wote utukufu wako; nawe utaitwa kwa jina jipya, ambalo kinywa cha Bwana kitakutaja. Tena utakuwa taji ya utukufu mkononi mwa Bwana, na kilemba cha kifalme mkononi mwa Mungu wako. Hutaitwa tena Aliyeachwa; wala nchi yako haitaitwa tena Ukiwa; bali utaitwa Hefziba, na nchi yako Beula; kwa maana Bwana anakupendezwa nawe, na nchi yako itaolewa. Kwa maana kama kijana amwoavyo bikira, ndivyo wana wako watakavyokuoa; na kama bwana-arusi amfurahiavyo bibi-arusi, ndivyo Mungu wako atakavyokufurahia. Nimeweka walinzi juu ya kuta zako, Ee Yerusalemu; hawatanyamaza kamwe mchana wala usiku; ninyi mnaomkumbusha Bwana, msinyamaze. Wala msimpe pumziko, hata atakapoiweka imara Yerusalemu, na hata atakapoifanya kuwa sifa duniani. Bwana ameapa kwa mkono wake wa kuume, na kwa mkono wa nguvu zake, Hakika sitawapa tena adui zako nafaka yako iwe chakula chao; wala wana wa ugeni hawatakunywa divai yako uliyoifanyia kazi; bali walioikusanya wataila na kumhimidi Bwana; na walioileta pamoja wataikunywa katika nyua za utakatifu wangu. Piteni, piteni malangoni; itengenezeni njia ya watu; itandazeni, itandazeni barabara kuu; yaondoleeni mawe; inueni bendera kwa ajili ya watu. Tazama, Bwana ametangaza hata mwisho wa dunia, Mwambieni binti Sayuni, Tazama, wokovu wako unakuja; tazama, thawabu yake iko pamoja naye, na kazi yake i mbele yake. Nao wataitwa, Watu watakatifu, Waliokombolewa na Bwana; nawe utaitwa, Uliotafutwa, Mji usioachwa. Isaya 61:1–62:12.

The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.

Jehovha vanopinda “musungano usingaperi” nevane zana nemakumi mana nezvina zvuru avo vakanga vambo “rasiwa,” asi vozova “guta” “risina kuraswa.” Vakanga vari “dongo,” uye vakafa mumugwagwa. Isaya anovazivisa se “Vaprista vaJehovha,” “vashumiri” vaJehovha, “vanhu vatsvene” uye “varindi” vari pamadziro eZioni.

In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.

Mukupambana na wale waliokuwa wakishangilia juu ya miili yao iliyokufa, ndipo Mungu anawashangilia “kama vile bwana-arusi amshangiliavyo bibi-arusi.” Hapo bibi-arusi atakuwa ameandaliwa. Kama vile katika ahadi kwa Filadelfia Bwana anawapa “jina jipya,” naye anatambulisha jina lao kuwa “Hephzibah” na “Beulah.” Hephzibah maana yake ni furaha yangu imo ndani yake, na Beulah maana yake ni kuolewa. Bwana anawaoa wale wanaowakilishwa na Eliya na Musa.

The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.

Mulimo wavakapiwa ndewekugadzirira nzira yoKuuya kwechipiri kwaKristu nokuparidza “mashoko akanaka” aKristu nokururama Kwake “kusvikira kumugumo wenyika.” Vakazodzwa noMunyaradzi mukudururwa koMweya, uye panguva iyoyo vachazosimudzwa “sechiratidzo,” sezvinotaura “inzwi guru richibva kudenga” richiti “kwavari, Kwirai kuno.” Ipapo vachava “korona yokubwinya” uye “nguwani youmambo” muruoko rwaJehovha. Zekaria anozivisa korona imwe cheteyo sechiratidzo, achiisikawo chiitiko ichocho panguva yemvura yokupedzisira.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.

> Uye Jehovha Mwari wavo achavaponesa nezuva iro, seboka ramakwai avanhu vake; nokuti vachava samatombo ekorona, akasimudzwa sechiratidzo panyika yake. Nokuti kunaka kwake kukuru sei, uye runako rwake rukuru sei! zviyo zvichafadza majaya, newaini itsva mhandara. Kumbirai kuna Jehovha mvura panguva yemvura yokupedzisira; saizvozvo Jehovha achaita makore anopenya, uye achavapa mvura zhinji inonaya, umwe neumwe uswa mumunda. Zekaria 9:16–10:1.

They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.

Ivo vachava “boka ravanhu Vake,” asi Ishe vane rimwewo boka iro panguva iyoyo richiri muBhabhironi, iro ravachadanawo. Basa ravo richava rokuvakazve nzvimbo dzakaparadzwa dze“kare” uye “matongo” ezvizvarwa zvizhinji. Ivo ndivo vachadzoka vomisazve nzira dzekare dzakarambwa uye dzakafukidzwa mukati meAdventism nokunze kweAdventism. Vachadzokera kuzvokwadi dzepahwaro dzeMillerite uye vodzidurura mukuchena kwadzo kuAdventism yeRaodhikia; uye vachaparidzirawo avo vari kunze kweAdventism shoko pamusoro pezvokwadi “dzekare” dzakabatana nomurayiro waMwari, zvikurukuru Sabata. Pakuita izvi vachashandisa nhoroondo dzemarudzi mazhinji kuratidza nhoroondo itsva. Basa ravo richaitika panguva yemvura yokupedzisira, apo kutonga kwaMwari kuri munyika. Apo Ishe, noruoko rwavo rworudyi, vanovasimudza sechiratidzo, nyika yose yakanga yambofarira pamusoro pemiviri yavo yakafa yakanga yakavata mumugwagwa ichaona chiratidzo ichocho, uye ichanzwa hwamanda yeyambiro yavarindi.

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

> Vagari vose venyika, nemi munogara panyika, tarirai, paanosimudza chiratidzo pamusoro pamakomo; uye paanoridza hwamanda, inzwai. Isaya 18:3.

In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”

Mubhuku regumi nerimwe raZvakazarurwa, avo vakanga vachifara pamusoro pemitumbi yavo yakanga yafa pavakavaona vachisimuka, “kutya kukuru kwakavawira avo vakavaona.”

> Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.

> Na ndipo Mwashuru ataanguka kwa upanga, si wa mtu hodari; na upanga, si wa mtu duni, utamla; lakini atakimbia upanga, na vijana wake watashindwa. Naye atapita kwenda kwenye ngome yake kwa hofu, na wakuu wake wataiogopa bendera, asema Bwana, ambaye moto wake umo Sayuni, na tanuru yake umo Yerusalemu. Isaya 31:8, 9.

All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.

Ubufakazi bwose bw’umuhanuzi buhurira hamwe mu gitabo cy’Ibyahishuwe. Umunyashuriya agereranya umwami w’amajyaruguru uvugwa muri Daniyeli 11:40–45, uza ku iherezo rye nta n’umwe umufashije. Igihe abantu ibihumbi ijana na mirongo ine na bine, ari bo barinzi b’Imana, bazavuza impanda, isi yose izabyumva kandi itinye. Abagereranywa n’abahanuzi babiri “bazasigwa” n’Umufasha “kugira ngo babwirize ubutumwa bwiza,” ari bwo “amakuru ava iburasirazuba no mu majyaruguru” “ahagarika umutima” umwami w’amajyaruguru muri Daniyeli 11:44, kandi ibyo bikaba ari byo biranga itangira ry’itotezwa ryo mu gihe cy’akaga k’itegeko ry’icyumweru. Muri icyo gihe, abanyamahanga bazitabira ubutumwa bwo kuva i Babuloni, maze baze bifatanye n’abatambyi b’Uwiteka, na bo kandi bagereranywa nk’“igishyitsi cya Yesayi,” bityo bikagaragaza uburyo bwa Bibiliya bazakoresha mu kugeza ubutumwa bw’umuburo ku banyamahanga.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Zvino nezuva iro pachava nomudzi waJese, uchamira sechiratidzo kuvanhu; vaHedheni vachauya kwaari; uye zororo rake richava rinobwinya. Zvino nezuva iro Ishe achatambanudzazve ruoko rwake rwechipiri kuti adzore vakasara vavanhu vake, vachange vasara, kubva kuAsiria, nekuIjipiti, nekuPathrosi, nekuKushi, nekuEramu, nekuShinari, nekuHamati, nokuzvitsuwa zvegungwa. Uye achasimudza chiratidzo kumarudzi, uye achaunganidza vakadzingwa vaIsraeri, nokuunganidza pamwe chete vakapararira vaJudha kubva kumativi mana enyika. Isaya 11:10–12.

The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.

Ishe akaunganidza vanhu Vake musi wa11 Gunyana 2001 neshoko rakaratidza kurwiswa kweIslam sechiratidzo chekuuya kwenhamo yechitatu. Ishe anozozounganidzazve vanhu Vake kechipiri mushure mokunge vafa mumugwagwa. Paanoita izvozvo, avo vaunganidzwa vanozivikanwa sa“vakadzingwa vaIsraeri,” ne“vakapararira vaJudha.” Vakadzingirwa mumigwagwa musi wa18 Chikunguru 2020, asi vanozozounganidzwazve kechipiri kuti vave mureza unounganidza rimwe boka raMwari richiri muBhabhironi. Kuunganidzwa kweavo vachiri muBhabhironi kunotanga pamurayiro weSvondo muUnited States, unova rechipiri remanzwi maviri ari muna Zvakazarurwa gumi nemasere.

The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.

Kuungana kwa kwanza kulitokea tarehe 11 Septemba 2001, wakati Uislamu ulipoishambulia Marekani. Wakiwa kama bendera itakayokusanywa mara ya pili, wanawakilishwa kama shina la Yese, ambalo ni ishara inayowakilisha kazi ya Alfa na Omega, likionyesha mwisho wa jambo kwa mwanzo wa jambo. Kuungana kwa kwanza kuliwekwa alama na shambulio la Kiislamu dhidi ya Marekani, na kunaonyesha na kutambulisha shambulio la Kiislamu dhidi ya Marekani kuwa ndilo kuungana kwa pili. Shina la Yese lisimamapo kuwa bendera kwa Mataifa, “raha” yake itakuwa ya utukufu, kwa maana bendera hiyo itawaongoza wale ambao wangali Babeli kuwarudisha kwenye njia ya kale ya kibiblia ya Sabato ya siku ya saba, hivyo kuashiria kuinuliwa kwa bendera kwa Mataifa katika wakati wa mgogoro wa sheria ya Jumapili.

The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.

“සංකේත ධජය” පළමුව මලාකි තුන්වන පරිච්ඡේදයේ දක්වා ඇති පවිත්‍රීකරණ ක්‍රියාවලියක් අත්දකින්නේය; ක්‍රිස්තුස්වහන්සේගේ දේවමාළිගා පවිත්‍රීකරණ දෙකද, ඇත්තෙන්ම මිලෙරයිට් චලනයේ අවසානයේ දස කන්‍යාවන්ගේ උපමාවද එය මඟින් නිරූපිත වී ඇත. ආරම්භයේ ඇති එම පවිත්‍රීකරණ ක්‍රියාවලියම අවසානයේද අකුරකට අකුරක් ලෙස නැවත සිදුවේ; එය යෙසායා විසින් පොතක සටහන් කර ඇති විශේෂ එක ම වගුවක් සමඟ සම්බන්ධ කර නිරූපණය කර ඇත. ඇඩ්වෙන්ටිස්ට්වාදයේ කැරැල්ල වනාහි, හබක්කුක් දෙවන පරිච්ඡේදයේ පොතෙහි සටහන් කර ඇති වගු දෙක ප්‍රතික්ෂේප කර ඒවා වෙනුවට පිහිටුවීම සඳහා 1863 දී නිෂ්පාදිත ව්‍යාජ වගුවය.

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. 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. Isaiah 30:8–19.

> Zvino enda, uzvinyore pamberi pavo pahwendefa, uzvinyore mubhuku, kuti zvive zvenguva inouya nokusingaperi-peri: Nokuti ava vanhu vanomukira, vana venhema, vana vasingadi kunzwa murayiro waJehovha; vanoti kuvaoni, Musaona; navaporofita, Musatiporofitira zvinhu zvakarurama, taurai nesu zvinhu zvinonyaradza, porofitai zvinonyengera; ibvai panzira, tsaukai mugwagwa, bvisai Mutsvene waIsraeri pamberi pedu. Naizvozvo zvanzi noMutsvene waIsraeri, Nokuti munozvidza shoko iri, muchivimba nokumanikidza nokutsauka, muchitsigira pazviri: saka zvakaipa izvi zvichava kwamuri sokutsemuka kwava kuda kuwira pasi, kunobuda murusvingo rurefu, kuputsika kwarwo kunouya pakarepo, nechinguva chiduku. Uye acharuputsa sokuputswa kwehari yomuumbi inopwanywanyika; haangaregi; zvokuti pazvimedu zvayo hapangawanikwi chimedu chokunhonga moto pachoto, kana chokuchera mvura nacho mutsime. Nokuti zvanzi naIshe Jehovha, Mutsvene waIsraeri: Mukudzoka nokuzorora muchaponeswa; musimba renyu muchava mukunyarara nomukuvimba; asi hamuna kuda. Asi makati, Kwete; nokuti tichatiza pamusoro pamabhiza; naizvozvo muchatiza: uye, Tichatasva zvinomhanya kwazvo; naizvozvo vanokudzingirirai vachamhanya. Chiuru chichatiza pakutsiurwa kwomumwe; pakutsiurwa kwavashanu muchatiza; kusvikira masiiwa sechiratidzo pamusoro pegomo, uye somureza pachikomo. Naizvozvo Jehovha achamirira, kuti akunzwirei nyasha, uye naizvozvo achakudzwa, kuti akunzwirei tsitsi; nokuti Jehovha ndiMwari wokutonga: vakaropafadzwa vose vanomumirira. Nokuti vanhu vachagara muZioni paJerusarema: hauchazochemi zvakare; zvirokwazvo achakunzwira nyasha panzwi rokuchema kwako; paanongonzwa, achakupindura. Isaya 30:8–19.

In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

Muna 1863, Adventism yakatanga nzira yokuramba shoko rouprofita raWilliam Miller sezvarinomiririrwa pamatafura maviri matsvene aHabhakuki. Jesu anoratidza kuguma kubudikidza nokutanga. Mundima iyi, vapanduki vepa kutanga kweAdventism vanomiririrawo vapanduki vepa kuguma kweAdventism. Muzviitiko zvose izvi, kupanduka kunomirira kurambwa kweshoko rouprofita nenzira yokurishandisa munhoroondo imwe neimwe, pavanoti kuvanoona, “Musaona; uye kuvaporofita, Musatiporofitire zvinhu zvakarurama, taurai kwatiri zvinhu zvinonyaradza, porofitai zvokunyengera.”

They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.

Vanotsungawo kuguma ku njira apo anena kuti, “Tulukani m’njira, apatukeni pa njira, muchititse Woyera wa Israyeli aleke kukhala patsogolo pathu.” Njira ya olungama ndi “njira zakale” za Yeremiya chaputala 6 mavesi 16 ndi 17. Opanduka atsimikiza mtima kuti sadzayenda m’zoonadi zoyambilira, kapena kumvera kulira kwa lipenga lomwe likuwombedwa ndi alonda amene akwezedwa, oyimira gulu la a Millerite ndi gulu la Future for America.

> 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. 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.

> Zvanzi Jehovha: Mirai panzira, mutarise, mubvunze nezvenzira dzekare, kuti iri kupi nzira yakanaka; mufambe mairi, zvino muchawana zororo remweya yenyu. Asi vakati, Hatizofambi mairi. Ndakagadzawo varindi pamusoro penyu, ndichiti, Teererai kurira kwehwamanda. Asi vakati, Hatingateereri. Naizvozvo inzwai, imi marudzi, muzive, 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 wangu, asi vakauramba. Jeremia 6:16–19.

The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.

Kuramba kwevakamukira kufamba munzira dzekare kunomiririrwawo sechishuwo chavo che“kubvisa Mutsvene waIsraeri pamberi pavo”, uye kunomiririra kurambwa kweshoko reMidnight Cry, iro rinovakirwa paAlpha naOmega zvichiratidza kuguma kweAdventism nekutanga kwayo.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Vaiva nechiedza chakajeka chakaiswa shure kwavo pakutanga kwenzira, uye mutumwa akandiudza kuti chaiva ‘kuchema kwousiku hwapakati.’ Chiedza ichi chaivhenekera nzira yose, uye chaivapa chiedza chetsoka dzavo, kuti varege kugumburwa.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Yadi wawo walikala na mato gawo ghakuŵikika pa Yesu, uyo wakaŵa panthazi pawo, wakuŵalongozga kuluta ku msumba, ŵakaŵa ŵakuvikilirika. Kweni posono ŵanyake ŵakaneta, ndipo ŵakati msumba ukaŵa kutali chomene, ndipo ŵakaghanaghananga kuti ŵakeneranga kuti ŵanjiremo kale. Penepapo Yesu wakaŵakhozgeranga mwa kukwezga woko Lake lamaryero lauchindami, ndipo kufuma mu woko Lake kukafumanga ungweru uwo ukayeghemanga pachanya pa gulu la ŵakugomezga za kwiza kwa Fumu, ndipo ŵakachemerezganga kuti, ‘Aleluya!’ Ŵanyake mwambura mahara ŵakakana ungweru uwo ukaŵa kumanyuma kwawo, ndipo ŵakati wakaŵa Chiuta yayi uyo wakaŵalongozga kufika patali nthena. Ungweru uwo ukaŵa kumanyuma kwawo ukazimwa, na kureka marundi ghawo mu mdima wose, ndipo ŵakapunthwa na kuleka kuwona chilato na Yesu, ndipo ŵakawa pa nthowa, kukhira mu charu cha mdima na uheni icho chikaŵa pasi.” Christian Experience and Teachings of Ellen G. White, 57.

The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.

Mchakato wa utakaso unaowakilishwa na Kilio cha Usiku wa Manane huzaa makundi mawili ya waabuduo, na Isaya sura ya thelathini huwakilisha ukosefu wa mafuta wa wanawali wapumbavu kuwa ni kutoweza kukusanya maji au moto, ambavyo vyote viwili ni alama za Mfariji, Isaya aandikapo, “kuvunjika kwake kwaja ghafula, mara moja. Naye atakivunja kama kivunjwavyo chombo cha mfinyanzi kivunjwavyo vipande-vipande; hatahifadhi; hata kisipatikane katika kupasuka kwake kipande cha kuokea moto kutoka motoni, au kuteka maji kutoka shimoni.” Hukumu yao huja “ghafula” kama inavyowakilishwa na kilio cha usiku wa manane, ndipo wanapogundua ya kwamba imekwisha kuchelewa kupata mafuta. Moto na maji katika ushuhuda wa Isaya ni uwakilisho mwingine tu wa mafuta katika mfano wa wanawali kumi. Mafuta, maji, na moto huwakilisha tabia; huwakilisha ujumbe na pia uwepo wa Mfariji. Hakuna mojawapo ya alama hizi inayoweza kupatikana wakati hukumu ya wanawali kumi “yajapo ghafula, mara moja.” Wakati huo huwa imechelewa mno.

The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.

Chengeteko chete iri mu “kudzokera,” izvo ndizvo zvakavimbiswa kuna Jeremia paakamiririra avo vakanga vaodzwa mwoyo pakutanga kwekuodzwa mwoyo. Kana vanhu vaMwari vaizodzokera kwaAri, Iye aizodzokera kwavari, asi vapanduki vanoramba, uye chiedza chakanga chavhenekera nzira chikadzima. Chiedza pakutanga chaiva Kuchema kwaPakati pousiku, uye nzira yaienda mberi yakanga yavhenekerwa neruoko rworudyi rwaKristu rune kubwinya kusvika nokusingaperi. Kristu akanga ari pamberi paavo vaiva munzira, uye chiedza chaiva shure chinofanira kuva chiedza chimwe chetecho, nokuti Kristu anoratidza mugumo wenzira nekutanga kwenzira. Kuchema kwaPakati pousiku kwaiva, uye kuchiri, chokwadi chiripo zvino.

> “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.

> “Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, ntlhanu wa vona va nga va vutlhari, kutani ntlhanu va nga va swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta ya emahlweni xi hetiseka hi ku kongoma hi rito ni rito, hikuva xi ni ku tirhisa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku pfaleni ka nkarhi.” Review and Herald, August 19, 1890.

A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.

Kufuna kuti Woyera aleke kukhala pamaso pawo ndiko kukana osati Kristu yekha, koma Kristu monga Alfa ndi Omega. Ndiko kukana uthenga wa Kulira kwa Pakati pa Usiku. Uthenga wa Kulira kwa Pakati pa Usiku pa chiyambi cha Chiadiventi unali kuwongola kulosera kumene kunalephera.

The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.

Vaakapanduki waliozikataa “njia za kale” wakaandaa “meza” ya bandia iliyo tofauti na wenye haki kama ilivyowakilishwa katika utimilifu wa Kilio cha Usiku wa Manane ndani ya mwamko wa Wamillerite. Kisha “elfu moja” wakakimbia “kwa kukemewa na mmoja,” na mwamko huo kwa ghafula ukashuka kutoka elfu hamsini hadi hamsini. Walikimbia kwa sababu ya “kukemewa” kulikotoka kwa mabikira “watano” wenye hekima waliowaambia kwamba hawakuwa na mafuta ya kuwagawia, na kwamba ilikuwa lazima waende wakajinunulie mafuta yao wenyewe. Kutenganishwa kwa wapumbavu na wenye hekima kuliacha mabikira wenye hekima wakiwa “kama alama juu ya kilele cha mlima, na kama bendera juu ya kilima.” Uasi wa mabikira wapumbavu tarehe 22 Oktoba, 1844, ulionyesha kwa mfano uasi wa mwaka 1863, kwa maana tarehe 22 Oktoba, 1844, ulikuwa mwanzo wa miaka kumi na tisa inayowakilisha mwisho wa “nyakati saba” za Mambo ya Walawi ishirini na sita. Tuna mengi zaidi ya kusema juu ya somo hili, lakini uasi wa mwaka 1844 ulifananisha uasi wa mwaka 1863 na huashiria mahali ambapo meza ya bandia iliundwa.

The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.

Kutya kunowanikwa nevasikana mapenzi ndiko kutya kunomiririrwa panguva iyo vasikana vakachenjera vanomutsidzwazve kuupenyu uye vanomira netsoka dzavo. Panguva iyoyo kunenge kwatononoka kudzoka kubva mukuodzwa mwoyo kwaChikunguru 18, 2020, uye chinhu chinotevera kuitika ndiko kukwira kudenga kunoitika panguva yemutemo weSvondo. Ipapo ndipo panoitika kudengenyeka kwenyika kukuru.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> Uye panguva imwe cheteyo pakava nokudengenyeka kwenyika kukuru, uye chegumi cheguta chikawira pasi, uye pakudengenyeka kwenyika ikoko vakaurayiwa pavanhu zviuru zvinomwe; uye vakasara vakabatwa nokutya, vakakudza Mwari wokudenga. Dambudziko rechipiri rapfuura; tarira, dambudziko rechitatu rinouya nokukurumidza. Zvakazarurwa 11:13, 14.

Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.

Zvakazarurwa chitsauko 11 zvinoratidza kuti panguva yeChimurenga cheFrance chikamu chegumi cheguta chakawa, uye munhoroondo iyoyo rudzi rweFrance, rudzi rwaiva nenyanga mbiri dzechiporofita rwakamiririrwa seSodhoma neIjipiti, rwakakundwa. Nyanga mbiri dzeFrance dzinofananidzira nyanga mbiri dzeUnited States.

France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.

Faransa, mwauzimu wa kinabii, ulikuwa mojawapo ya falme kumi zinazowakilisha Rumi ya kipagani katika Danieli saba, na kwa hiyo sehemu ya kumi ya ufalme (mji) ikaanguka. Kwa kweli, miongoni mwa zile pembe kumi za Danieli saba ambazo hatimaye ziliweka upapa juu ya kiti cha enzi cha dunia mnamo 538, Faransa ilikuwa ufalme mkuu ulioanzisha upapa. Kama mojawapo ya mamlaka kumi za Danieli saba, Faransa inawakilisha kwa mfano dhima ya mnyama wa nchi mwenye pembe mbili wa Ufunuo kumi na tatu. Marekani hutimiza kazi iyo hiyo kwa ajili ya upapa mwishoni kama Faransa ilivyofanya hapo mwanzo. Marekani ndiyo mamlaka kuu miongoni mwa wafalme kumi wanaowakilisha Umoja wa Mataifa, nayo huanguka katika tetemeko la sheria ya Jumapili. Tutayashughulikia aya hizi kwa ukamilifu zaidi katika makala inayofuata.

One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.

Imwe mu ngingo z’ingenzi z’iki kiganiro ni uko ari ubutumwa buhagurutsa ubwoko bw’Imana, kuko Umuhumuriza ubuhagurutsa agereranywa n’amavuta, ayo mavuta akaba adahagarariye Umwuka Wera gusa, ahubwo ahagarariye n’ubutumwa Imana yoherereza ubwoko bwayo. Ubutumwa bwo mu Ibyahishuwe igice cya cumi na kimwe buhagurutsa Mose na Eliya na bwo bugaragazwa n’isezerano Yeremiya yahawe.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Ndipo Yehova anoti: Kana ukadzoka, ipapo ndichakudzosazve, uye uchamira pamberi pangu; kana ukabudisa chakakosha pachisina maturo, uchava somuromo wangu; ngavadzokere kwauri, asi iwe usadzokera kwavari. Uye ndichakuita kurudzi urwu rusvingo rwendarira rwakakomberedzwa; vacharwa newe, asi havangakukundi; nokuti ndinewe kuti ndikuponese nokukusunungura, ndizvo zvinotaura Yehova. Uye ndichakurwira mumaoko avakaipa, uye ndichakudzikunura mumaoko avane utsinye. Jeremia 15:19–21.

Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “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.”

Isaya akanga aita kukumbira kumwe chete uku paakati, “Nokuti zvanzi naIshe Jehovha, Mutsvene waIsraeri; Muchaponeswa mukudzoka nokuzorora.” Isaya akawedzera kuti “kudzoka” uku kwakanga kwakabatana nenguva yokunonoka yomufananidzo, nokuti akanyora achiti, “Naizvozvo Jehovha achamirira, kuti akunzwirei nyasha, naizvozvo achakudzwa, kuti akunzwirei tsitsi; nokuti Jehovha ndiMwari wokutonga: vakaropafadzwa vose vanomumirira.”

The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.

Ropafadzo rwekuva “muromo” waMwari, sezvakazivikanwa naJeremia, ndirwo ropafadzo rokutaurira Mwari panguva iyo United States “inotaura seshato.” Mashoko achazotaurwa panguva iyoyo nevanhu vaMwari ndiwo yambiro inopikisa mucherechedzo wechikara chapapa. Kuti munhu ave mutori wechikamu mumufambiro iwoyo unobwinya, zvinodikanwa kuti tidzoke.

> If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.

> Kana muchidzoka, imi vaIsraeri, ndizvo zvinotaura Jehovha, dzokai kwandiri; uye kana muchibvisa zvinonyangadza zvenyu pamberi pangu, ipapo hamungazungunuswi. Uye muchapika muchiti, Jehovha mupenyu, muchokwadi, mukutonga, uye mukururama; uye ndudzi dzichazvikomborera maari, uye maari ndimo madzichazvirumbidza. Nokuti zvanzi naJehovha kuvarume vaJudha neveJerusarema, Rimirai ivhu renyu risina kurimwa, uye musadyara pakati peminzwa. Zvidzingisirei kuna Jehovha, mubvise zvikanda zvemwoyo yenyu, imi varume vaJudha nevagari veJerusarema; kuti kutsamwa kwangu kurege kubuda somoto, kukapisa kusina angakuudzima, nokuda kwezvakaipa zvamabasa enyu. Zivisai muJudha, muparidze muJerusarema; muti, Ridzai hwamanda munyika; danai nesimba, muunganidze pamwe chete, muti, Unganai, tipindei mumaguta akakomberedzwa. Simudzai mureza muchiuendesa kuZioni; tizirai, musanonoka; nokuti ndichauyisa zvakaipa zvichibva kuchamhembe, nokuparadza kukuru. Shumba yabuda mubani mayo remasango, nomuparadzi wendudzi ari munzira yake; abuda panzvimbo yake kuti aite nyika yako dongo; uye maguta ako achaparadzwa, pasina mugari. Jeremia 4:1–7.

> But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.

> Asi Mweya wa Ishe wakauya pamusoro paGidheoni, akavhuvhuta hwamanda; Abhiezeri ndokukokorodzana kumutevera. Akatumira nhume munyika yose yaManase; naivowo vakakokorodzana kumutevera; akatumirawo nhume kuna Asheri, nokuna Zebhuruni, nokuna Nafutari; vakakwira kundosangana navo. Vatongi 6:34, 35.

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