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# The Revelation of Jesus Christ - Number Six

Ufunuo wa Yesu Kristo - Nambari Sita

The Resurrection of the Sleeping Dead

Kuvuswa ka Vafi Waliolala

Author

Jeff Pippenger

Published

October 27, 2023

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We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.

Tave tichivaka pamusoro pechiporofita chaIsaya chokupedzisira chinotangira muchitsauko makumi mana, umo munoziviswa nguva yokunonoka yakatanga nokuodzwa mwoyo kwa18 Chikunguru 2020. Tave tichienderanisa kufa kwezvapupu zviviri zvaZvakazarurwa navaya vakafa mumupata wamapfupa akaoma akafa waEzekieri muchitsauko makumi matatu nenomwe. Tiri kutsvaka, kubudikidza nokudzokorora, kusimbisa nhevedzano chaiyoizvo yezviitiko zvine chokuita nokumuka kwavaya vakaurayiwa mumugwagwa nechikara chakakwira chichibva mugomba rakadzika-dzika.

As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.

Patnubay sa pagtutugma ng mga huláng talatang ito, binubuksan natin ang ilang bahagi ng Apocalipsis na hanggang ngayo’y hindi pa kailanman nakilala, sapagkat ang mensaheng ito ang pagbubukas ng Pahayag ni Jesucristo na nagaganap bago magwakas ang panahon ng pagsubok ng sangkatauhan. Isinasagawa natin ang gawaing ito, sapagkat “malapit na ang panahon.” Sa pagbubukas ng mga katotohanan sa Apocalipsis na ngayo’y nasa proseso ng katuparan, tinutupad natin ang mismong gawaing itinakda bilang gawain ni Juan sa Apocalipsis. Inutusan siyang isulat ang mga bagay na kaniyang nakita, na mga bagay na noo’y umiiral, at sa pagtatala ng mga bagay na iyon ay kasabay ding isinusulat ni Juan ang mga bagay na mangyayari.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Zvinyore zvinhu zvawakaona, nezvinhu zviripo, nezvinhu zvichazovapo pashure. Zvakazarurwa 1:19.

A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.

KuVAdventista woMusatondoba, chipingamupinyi chengidziro chinonzwisisika chingangove kunyatsonzwisisa kwavo kwechinyakare kwebhuku raZvakazarurwa. Kana munhu achigamuchira chokwadi chakatogadzwa, asi akatadza kuona kuti chokwadi ichocho chakatogadzwa kuti chikure nekufamba kwenguva, kunzwisisa kwake kwekutanga kwakanga kwakarurama kwechokwadi kunogona kushanduka kuva tsika kana muitiro. Chokwadi chakashanduka kuva tsika chingangobereka upofu hunomiririrwa mushoko rinopiwa kuRaodhikia. Chokwadi chepakutanga chichiri chokwadi, asi kusakwanisa kuona kuti chokwadi chinokura nekufamba kwenguva ndiko kunobereka upofu. Chokwadi hachisi icho chinokonzera upofu hwavo; upofu ihwo chiratidzo bedzi chechakonzeresa. Chakonzeresa ndidzo nzeve dzisingadi kunzwa, maziso asingadi kuona, uye moyo usingadi kutendeuka, zviri muavo vanozvigutsa nokunyaradzwa kwetsika nemiitiro.

> “Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.

> “Kristu mukudzidzisa Kwake akapa zvokwadi dzekare, dzaive dzakatangira maAri amene, zvokwadi dzaakange ataura kubudikidza namadzitateguru navaporofita; asi zvino akadzidururira chiedza chitsva. Zvinorehwa nadzo zvakaonekwa zvakasiyana sei! Mafashamo echiedza neumweya zvakapinzwa mukati netsananguro Yake. Uye akavimbisa kuti Mweya Mutsvene aizovhenekera vadzidzi, kuti shoko raMwari raizoramba richivhururudzwa kwavari nguva dzose. Vaizokwanisa kuratidza zvokwadi dzaro murunako rutsva.

> “Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.

> “Kubvira pakataurwa chipikirwa chokutanga chorudzikinuro muEdheni, upenyu, chimiro, nebasa roumurevereri raKristu zvave zviri chidzidzo chendangariro dzavanhu. Asi pfungwa imwe neimwe yakashandwa naMweya Mutsvene yakarondedzera nyaya idzi muchiedza chitsva uye chitsva. Zvokwadi dzorudzikinuro dzinokwanisa kuramba dzichikura nokuwedzerwa nguva dzose. Kunyange dziri dzekare, dzinoramba dziri itsva nguva dzose, dzichiramba dzichizarurira anotsvaka chokwadi kubwinya kukuru nesimba rakanyanya.”

> “In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

> “Munguvha dzese munowanikwa kubudirira kutsva kwechokwadi, shoko raMwari kuvanhu vechizvarwa ichocho. Zvokwadi dzekare dzose dzinokosha; chokwadi chitsva hachizvimiriri pachacho kubva pane chekare, asi kuzarurwa kwacho. Tinogona kunzwisisa chitsva chete kana zvokwadi zvekare zvanzwisiswa. Apo Kristu akada kuzarurira vadzidzi vake chokwadi cherumuko rwake, akatanga ‘kuna Mozisi navaporofita vose’ uye ‘akavatsanangurira mumagwaro ose zvinhu zvine chekuita naye.’ Ruka 24:27. Asi chiedza chinovhenekera mukuzarurwa kutsva kwechokwadi ndicho chinokudza chekare. Uyo anoramba kana kuregeredza chitsva haana chaizvoizvo chekare. Kwaari, chinorasikirwa nesimba rachwo rinopa upenyu, choguma changova chimiro chisina upenyu.”

> “There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

> “Kuna wale wanaodai kuamini na kufundisha kweli za Agano la Kale, ilhali wanalikataa Agano Jipya. Lakini kwa kukataa kuyapokea mafundisho ya Kristo, wanaonyesha kwamba hawaamini yale ambayo mababu wa imani na manabii wamenena. ‘Kama mngalimwamini Musa,’ Kristo alisema, ‘mngaliniamini Mimi; kwa maana yeye aliandika habari Zangu.’ Yohana 5:46. Kwa hiyo hakuna nguvu halisi katika mafundisho yao hata ya Agano la Kale.”

> “Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.

> “Vazhinji vanoti vanotenda uye vanodzidzisa evhangeri vari mukukanganisa kwakafanana. Vanorasa Magwaro eTestamende Yekare, ayo Kristu akati pamusoro pawo, ‘Ndiwo anopupura pamusoro pangu.’ Johane 5:39. Mukuramba Testamende Yekare, vanenge vachitorambawo Testamende Itsva; nokuti zvose zviri zviviri zvikamu zvehurongwa humwe husingaparadzanisiki. Hakuna munhu angaratidza mutemo waMwari nenzira yakarurama asina evhangeri, kana evhangeri asina mutemo. Mutemo ndiwo evhangeri yakaiswa muchimiro chinooneka, uye evhangeri ndiwo mutemo wakazarurwa. Mutemo ndiwo mudzi, evhangeri ndiro ruva rinonhuhwira nechibereko zvinobva mauri.” Christ’s Object Lessons, 127.

Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.

Avo vanoti vanotenda zvekare, asi vachiramba zvitsva, zvinonyanya kushanda nesimba guru pamusoro pevaSeventh-day Adventists vanoti vanotenda Bhaibheri rose zvizere, asi vachiramba zvinyorwa zveMweya weChiporofita. Muna Zvakazarurwa, Johani chiratidzo chevanhu vaMwari vemazuva okupedzisira vari kutambudzwa nokuda kwokugamuchira zvose zviri zviviri Bhaibheri noMweya weChiporofita.

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

> Ini Johane, ndiyewo hama yenyu, nomushandi pamwe nemi mukutambudzika, nomuumambo, nomukutsungirira kwaJesu Kristu, ndakanga ndiri pachitsuwa chinonzi Patmosi, nokuda kweshoko raMwari, uye nokuda kweuchapupu hwaJesu Kristu. Zvakazarurwa 1:9.

If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”

Kana munhu akagamuchira uchapupu hwaJesu, hunova Mweya weChiporofita, hunovawo zvinyorwa zvaEllen White, ipapo ndima yapfuura inobva muzvinyorwa zvake inotsanangura nyaya yandiri kugadzirisa. Akanyora kuti “chokwadi cherudzikinuro chinokwanisa kuramba chichikura nekukudziridzwa. Kunyange hacho chiri chekare, chinoramba chiri chitsva nguva dzose, chichigara chichizarurira anotsvaka chokwadi kubwinya kukuru nesimba rine ukuru,” uye kuti mu “zera rimwe nerimwe mune kubudirira kutsva kwechokwadi, shoko raMwari kuvanhu vezera iroro.”

Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.

Kunyangwe zvazvo kunzwisisa kwakajairika kwebhuku raZvakazarurwa uko muAdventist weSeventh-day anowanzoita kungava kuri chokwadi, bhuku rose raZvakazarurwa uchapupu hwemazuva okupedzisira. Tiri kushandisa chokwadi chiri kuzarurwa zvino, uye chokwadi ichocho hachizozivikanwi navaya vasingadi kugamuchira kuti ndima dzose dziri mubhuku raZvakazarurwa chikamu cheZvakazarurwa zvaJesu Kristu zvinoburitswa pachena mumazuva okupedzisira.

The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.

Ukuzwisisa i-Adventism ebikubambile mayelana neSambulo 11, njengokugcwaliseka kweNguquko yaseFrance, kuqondile, futhi uDade White usekela lowo mbono oqondile. Nokho, lelo qiniso beliyimlandvo nje kuphela, obhalelwe ukubonisa izinsuku zokugcina. Yonke incwadi yeSambulo ilawulwa yile nto yesiprofetho.

We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.

Tiri kuvakira pamusoro penhoroondo yakavanzika yemabhanan’ana manomwe sechinotitungamirira kuti tibatanidze Ezekieri makumi matatu nenomwe, Isaya makumi mana, naZvakazarurwa gumi neimwe pamwe chete nemufananidzo wemhandara gumi waMateu makumi maviri neshanu. Mumwewo mutsara wechiporofita unotsigira kushandiswa kwekutevedzana kwezviitiko zvechiporofita zvatiri kubata nawo unowanikwa mumutsara waKristu, uyo unewo chapupu chechipiri. Jesu akanga ava nemakore makumi matatu okuberekwa paakabhabhatidzwa uye akava Jesu Kristu, nokuti “Kristu” muChiGiriki cheTestamende Itsva, kana kuti “Mesia” muChiHebheru cheTestamende Yekare, zvinoreva uyo akazodzwa.

> That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.

> Shoko iro, ndinoti, munoriziva, rakaparidzwa muJudhea yose, rikatanga kuGarirea, shure korubhabhatidzo rwakaparidzwa naJohani; kuti Mwari akazodza Jesu weNazareta noMweya Mutsvene nesimba; iye wakafamba-famba achiita zvakanaka, achiporesa vose vakanga vachimanikidzwa naDhiyabhorosi; nokuti Mwari wakanga anaye. Mabasa 10:37, 38.

For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.

Kwemakore makumi matatu, Jesu akazvigadzirira kuzodzwa; uye paakangozodzwa parubhabhatidzo rwake, Iye, saKristu, akaparidza shoko rake kwemazuva matatu nehafu echiporofita. Akazourayiwa, akaiswa muguva, akamutswa, uye akazokwira kudenga. Kutanga kwoushumiri hwake hwemakore matatu nehafu kwaiva rubhabhatidzo rwake, runomirira rufu rwake nokumuka kwake; uye pakuguma kwamazuva ake ane chiuru chimwe namazana maviri namakumi matanhatu oushumiri, akarovererwa pamuchinjikwa, akazomutswa—nokuti ndiye kutanga nokuguma. Chiitiko cherufu rwake nokumuka kwake chakabereka hondo huru, iyo yakazotora evhangeri ichiiendesa kuvaJudha kwemamwe makore matatu nehafu, uye shure kwaizvozvo kunyika yose.

The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.

Chechi yeKaturike, iyo iri antikristu yechiporofita cheBhaibheri, yakatorawo makore makumi matatu ichigadzirirwa, isati yazodzwa nesimba. Muna 508, “chezuva nezuva” chakabviswa. Hanzvadzi White inotizivisa pachena kuti vaMillerite vaiva nekunzwisisa kwakarurama kwe“chezuva nezuva” mubhuku raDanieri, zvisinei nokuti chechi yeSeventh-day Adventist yeLaodikea yakadzokera muma1930 pamaonero aSatani echiPurotesitendi chakatsauka pamusoro pe“chezuva nezuva.”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> “Zvino ndakaona pamusoro pe‘zuva nezuva’ (Danieri 8:12) kuti shoko rokuti ‘chibayiro’ rakawedzerwa nouchenjeri hwavanhu, uye harisi rechinyorwa chacho, uye kuti Ishe vakapa maonero akarurama pamusoro paro kuna avo vakapa kuchema kweawa yokutongwa.” Early Writings, 74.

The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.

“ngalelooṅ” yiimeyela ubuhedeni, yaye iRoma yobuhedeni yayiligunya elalithintela, lize livimbe upopu ekunyukeleni etroneni yehlabathi. Njengoko kwakuxelwe kwangaphambili encwadini kaDaniyeli, kwaza emva koko kwaqinisekiswa yimbali, kwaza emva koko kwatyhilwa ziingelosi kuWilliam Miller, kwaza emva koko kwaqinisekiswa nguEllen White; ngowama-508, isithintelo sobuhedeni ekunyukeni kopopu sasuswa. Njengokuba kwakunjalo ngoKristu, iminyaka engamashumi amathathu umchasi-kristu wazilungiselela ukuxhotyiswa ngamandla ngowama-538. UKristu, nomchasi-kristu, bachitha iminyaka engamashumi amathathu bezilungiselela ukuxhotyiswa ngamandla. Akuba upopu exhotyisiwe ngamandla ngowama-538, wahambisa isigidimi sawo sokufa iminyaka emithathu enesiqingatha yesiprofeto, kanye njengokuba uKristu wayehambise isigidimi saKhe sobomi, iminyaka emithathu enesiqingatha. Amangqina amabini eSityhilelo 11, athi kwimbali yoQhushululu lwaseFransi amela iTestamente eNdala neNtsha, nawo anikwa amandla okuprofeta imihla emithathu enesiqingatha yesiprofeto.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Ndzi ta nyika matimba eka Timbhoni ta mina timbirhi, naswona ti ta profeta masiku ya gidi rin’we, mazana mambirhi ni makume ntsevu, ti ambale masaka. Nhlavutelo 11:3.

In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.

Mu 1798, pashure pemazuva echiporofita ane chiuru chimwe namazana maviri namakumi matanhatu, antikristu akagamuchira ronda rwayo runouraya, sezvakangofawo Kristu pamuchinjikwa pashure pemazuva ane chiuru chimwe namazana maviri namakumi matanhatu, uye sezvakangourayiwa zvapupu zviviri, zvinomirira Shoko raMwari, mumugwagwa pashure pemazuva ane chiuru chimwe namazana maviri namakumi matanhatu.

On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.

Pazuva retatu Kristu akamutswa, uye chimwe chezvidzidzo zvikuru zveantikristu mubhuku raZvakazarurwa kuporeswa kweronda raro rinouraya, kana kuti kumuka kwaro. Kumuka kwaKristu kwakaitika pazuva retatu, uye kumuka kwezvapupu zviviri kwakaitika mushure memazuva matatu nehafu. Antikristu anomutswa nenzira yokufananidzira pazuva retatu, nokuti muzvapupu zvinoverengeka zvechiporofita, zuva retatu chiratidzo chomurayiro weSvondo. Pamurayiro weSvondo, chikara chinobva mugungwa chaZvakazarurwa 13 chinomutswa, uye mucherechedzo wechikara chinobva mugungwa unova muedzo. Ipapo Sangano reNyika Dzose, madzimambo gumi eZvakazarurwa 17, richitungamirirwa neUnited States, iro riri mambo mukuru pamadzimambo gumi, richasimudza antikristu kuti ave musoro webatanidzwa hwetatu, sezvo upapa huchikwira pachigaro choushe chenyika.

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

> “Patinouya pados na kita ha kataposan nga krisis, mahalaga gud nga may-ada pagkauyon ngan pagkahiusa ha butnga han mga galamiton han Ginoo. An kalibotan puno hin bagyo ngan girra ngan pagkabahin-bahin. Kondi ilarom hin usa nga ulo—an gahom papal—an katawohan maghihiarusa basi supakon an Dios pinaagi han persona han Iya mga saksi. Ini nga pagkahiusa ginpaparig-on han daku nga apostata. Samtang nangangalimbasog hiya nga paghiuson an iya mga ahente ha pakiggirra kontra han kamatuoran, magbubuhat liwat hiya basi bahinaon ngan watak-watakon an mga parasunod hini. An kasina, maraot nga pagdududa, ngan maraot nga pagyakan kontra ha igkasi, iya ginpapagios basi makaghimo hin diri pagkakasabot ngan pagkabahin-bahin.” Testimonies, tomo 7, 182.

When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”

Xa mukhanikhristu a tshi vuswa, u gonya kha khuluṋoni ya ḽifhasi nahone a rangela phanḓa muṱangano wa maṅwe mararu kha lwendo lwawo lwa u ya Haramagedo, sa zwe Yesebele a rangela Ahaba u ya Thavhani ya Karamele. Mupisalema Asafu u talusa dzitshaka zwa fumii, zwi imela United Nations, sa vhunzani vhuvhi ha maswina a Mudzimu, ane a takusa “ṱhoho” yao, ine ya vha “maanḓa a vupapa.”

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Rwiyo kana Pisalema yaAsafi. Musanyarara, imi Mwari; musanyarare henyu, uye musagara makanyarara, imi Mwari. Nokuti tarirai, vavengi venyu vari kuita bope; navanokuvengai vakasimudza misoro yavo. Vakarangana nounyengeri pamusoro pavanhu venyu, vakabvunzana pamusoro pavakavanzwa venyu. Vati, Uyai, tivaparadze kuti varege kuva rudzi; kuti zita raIsraeri rirege kuzorangarirwazve. Nokuti vakarangana pamwe chete nomwoyo mumwe; vakaita sungano yokukupandukirai: matende aEdhomu, navaIshmaeri; vaMoabhu, navaHagari; Gebhari, neAmoni, neAmareki; vaFiristia pamwechete navagari veTire; Asiriawo yakabatanidzwa navo; vakabatsira vana vaRoti. Selah. Mapisarema 83:1–8.

The ensign of the three angels is then flying in the midst of heaven.

Mwoyo wa vatumwa vatatu wo no kubhururuka pakati pedenga.

> 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. 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. 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.

> Ndakaona mumwe mutumwa achibhururuka pakati pedenga, ane evhangeri isingaperi yokuti aiparidze kuna vanogara panyika, nokumarudzi ose, nedzinza rose, nendimi dzose, navanhu vose, achiti nenzwi guru: Ityai Mwari, mumukudze; nokuti nguva yokutonga kwake yasvika; uye namatai iye akasika denga, nenyika, negungwa, nezvitubu zvemvura. Uye mumwe mutumwa akatevera, achiti: Bhabhironi rawa, rawa, iro guta guru, nokuti rakamwisa marudzi ose waini yehasha dzoufeve hwaro. Uye mutumwa wechitatu akavatevera, achiti nenzwi guru: Kana munhu upi noupi achinamata chikara nomufananidzo wacho, uye achigamuchira chiratidzo chacho pahuma yake, kana paruoko rwake, iyeyuwo achanwa waini yehasha dzaMwari, yakadururwa isina kusanganiswa mumukombe wokutsamwa kwake; uye achatambudzwa nomoto nesarufa pamberi pevatumwa vatsvene, uye pamberi peGwayana. Uye utsi hwokutambudzika kwavo hunokwira nokusingaperi-peri; uye havana zororo masikati kana usiku, ivo vanonamata chikara nomufananidzo wacho, nomunhu upi noupi anogamuchira chiratidzo chezita racho. Pano ndipo pane kutsungirira kwavatsvene; pano ndipo pane avo vanochengeta mirairo yaMwari, nokutenda kwaJesu. Zvakazarurwa 14:6–12.

The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.

Muenzaniso wematumwa vatatu uchabva wavhumburuka pakati pedenga, asi nokukurumidza antikristu achasimudzirwa kudenga nemadzimambo gumi eUnited Nations. Muenzaniso wacho uchabva uchizivisa shoko re“chokwadi,” uye antikristu iye zvino achizivisa shoko retsika nemagariro. Ngirozi nhatu dziri kuyambira vanhu kuti varege kugamuchira chiratidzo chapapa, asi United States, semuporofita wenhema, ichamanikidza nyika kugamuchira ichocho chiratidzo.

We will end here, and take it up in our next article.

Tichagumira pano, uye tichazvitangazve muchinyorwa chedu chinotevera.

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