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# The Seventy Forgotten Years of Tyre

Magore Makumi Manomwe Akakanganwika eTire

The Seventy Forgotten Years of Tyre

Makore Makumi Manomwe Akakanganwika eTire

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Abaporofita bose bamenyekanisha impera y’isi.

> “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. . . .

> “Muporofita mumwe nomumwe wekare akataura kwete zvikuru nokuda kwenguva yavo pachavo asi nokuda kwenguva yedu, naizvozvo kuporofita kwavo kunoshanda kwatiri. ‘Zvino zvinhu izvi zvose zvakaitika kwavari kuti zvive mienzaniso; uye zvakanyorwa kuti zvive yambiro kwatiri, isu tasvikirwa nokuguma kwenyika.’ 1 VaKorinte 10:11. ‘Hazvina kuitirwa ivo pachavo, asi isu, kuti vaishumira zvinhu izvozvo, izvo zvino zvaziviswa kwamuri navaya vakaparidza evhangeri kwamuri noMweya Mutsvene wakatumwa achibva kudenga; zvinhu izvo vatumwa vanoshuva kutarisa 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.

> “Bhayibheli yiqoqelele yaza yadibanisa ndawonye ubuncwane bayo ngenxa yesi sizukulwana sokugqibela. Zonke iziganeko ezinkulu neentsebenziswano ezinzulu zembali yeTestamente eNdala zaye zaba, yaye zisaqabela kwakhona ebandleni kule mihla yokugqibela.” Selected Messages, incwadi 3, 338, 339.

All the books of the Bible conclude in the book of Revelation.

Emabuku gosi ga Bivhili gofela mo bukeng ya Nzumbululo.

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

> “Mu Chivumbulutso m’menemo m’pamene mabuku onse a m’Baibulo amakumanira ndi kutha.” Machitidwe a Atumwi, 585.

The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.

Mharidzo yokupedzisira yeyambiro kuvanhu vanogara panyika ino inozivikanwa muna Zvakazarurwa 18.

> 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. Revelation 18:1–3.

> Na baada ya mambo hayo nikamwona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka makuu; nayo nchi ikaangazwa kwa utukufu wake. Akalia kwa nguvu kwa sauti kuu, akisema, Babeli mkuu umeanguka, umeanguka, nao umekuwa makao ya mashetani, na ngome ya kila roho chafu, na kizimba cha kila ndege mchafu na mwenye kuchukiza. Kwa maana mataifa yote yamekunywa mvinyo wa ghabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati naye, nao wafanyabiashara wa dunia wamepata utajiri kwa wingi wa anasa zake. Ufunuo 18:1–3.

The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.

Mupharazwi wokuti “Bhabhironi guru” unomirira chechi yeRoma Katurike, uye muna Isaya chitsauko makumi maviri nezvitatu “Bhabhironi guru” rinomiririrwa seTire.

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Mutoro weTire. Chemai, imi zvengarava zveTarshishi; nokuti raparadzwa, kusvikira pasisina imba, pasisina pokupinda napo; vakaziviswa izvozvo kubva kunyika yeKitimu. Nyararai henyu, imi vagari vechitsuwa; iwe wakazadzwa navatengesi veZidhoni, vanoyambuka gungwa. Uye pamusoro pemvura zhinji mbeu yeSihori, kukohwa korwizi, ndiyo mari yaro; uye rakava musika wendudzi. Nyadziswa, iwe Zidhoni; nokuti gungwa rataura, iro simba regungwa richiti, Handina kurwadziwa pakusununguka, handina kubereka vana, handina kurera majaya, kana kukudza mhandara. Sezvazvakanga zvakaita pakunzwika kweshoko pamusoro peIjipiti, saizvozvowo vacharwadziwa zvikuru pakunzwika kweshoko pamusoro peTire. Yambukirai kuTarshishi; chemai, imi vagari vechitsuwa. Ndiro here guta renyu rinofara, iro rekare kubva pamazuva akare-kare? Tsoka dzaro pachadzo dzicharitakura richienda kure kundogara somutorwa. Ndianiko akaronga zano iri pamusoro peTire, guta rinogadza korona, rine vatengesi vari machinda, nevanoita zvokutengeserana varo vari vanokudzwa venyika? Jehovha wehondo ndiye akazvironga, kuti asvibise kuzvikudza kwokubwinya kwose, uye kuti azvidze vose vanokudzwa venyika. Pfuura nomunyika mako sorwizi, iwe mwanasikana weTarshishi; hapasisina simba. Akatambanudzira ruoko rwake pamusoro pegungwa, akazunungusa ushe; Jehovha akaraira pamusoro peguta rokutengeserana, kuti aparadze nhare dzaro. Uye akati, Hauchapembedziwo kufara, iwe mhandara yakamanikidzwa, mwanasikana weZidhoni; simuka, yambukira kuKitimu; kunyange ikoko hauzowani zororo. Tarirai nyika yavaKaradhea; rudzi urwu rwakanga rusipo, kusvikira muAsiria arivakira vaya vaigara murenje; vakamisa shongwe dzaro, vakavaka mizinda yaro; akariunza pakuparadzwa. Chemai, imi zvengarava zveTarshishi; nokuti simba renyu raparadzwa. Zvino zvichaitika pazuva iro, kuti Tire richakanganwikwa makore makumi manomwe, maererano namazuva amambo mumwe; shure kwamakore makumi manomwe Tire richaimba senyengeri. Tora rudimbwa, tenderera muguta, iwe hure rakanga rakanganwikwa; ridza zvinonzwika zvakanaka, imba nziyo zhinji, kuti urangarirwe. Zvino zvichaitika shure kwamakore makumi manomwe, kuti Jehovha achashanyira Tire, uye richadzokera kumubayiro waro, richaita upombwe noushe hwose hwenyika panyika yose. Uye kutengeserana kwaro nomubayiro waro zvichava utsvene kuna Jehovha; hazvingachengetwi kana kuunganidzwa; nokuti kutengeserana kwaro kuchava kwavari vanogara pamberi paJehovha, kuti vadye zvakakwana, uye vave nenguvo dzinogara. Isaya 23:1–18.

Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”

Sista White anonyora kuti: “Zviitiko zvikuru zvose nemabasa anorema enhoroondo yeTestamente Yekare zvakanga zviri, uye zviri, kuzvidzokorora muchechi mumazuva ano okupedzisira.”

Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:

Isaya makumi maviri nenhatu inobata ukama hwechiporofita hweUnited Nations, Upapa, United States neIslam. Kuti munhu azive chokwadi ichi, zvimwe zviratidzo zviri muchitsauko ichi zvinofanira kutsanangurwa neKufuridzirwa. Kana zviratidzo zvacho zvangotsanangurwa, kutevedzana kwezviitiko kunova kwakajeka chose. Zviratidzo zviri muchitsauko ichi zvinoda kutsanangurwa ndezvi:

The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering

Gondodzwa, Taire, Hure, MuAsiria, Nyika yeVaKaradhea, Shongwe neDzimba dzoUmambo, Tarshishi, Mbeu yeSihori, Nyika yeKitimu, Zidhoni, Guta reVatengesi, Mashoko eEgipita nemashoko eTaire, Kuungudza, Mwanasikana, Makore Makumi Manomwe, Mazuva aMambo Mumwe, Kukanganwa, neKurangarira

The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.

Izwi elithi “umthwalo” evesini lokuqala libonisa isiprofetho sentshabalalo esimelene nombuso waseTire.

Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.

Umthwalo: H4853—Uvela ku-H5375; umthwalo; ikakhulukazi intela, noma (ngokungaqondakali) ukuthwala impahla; ngokomfanekiso isisho, ikakhulu isahlulelo, ikakhulukazi ukucula; ngokwengqondo, isifiso: – umthwalo, susa, isiprofetho, X ababekayo, ingoma, intela.

The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.

Mutoro weTire ndicho chimwe chezvikamu zvakawanda zviri muBhaibheri umo kutongwa kwekupedzisira kweChechi yeRoma Katurike kunozivikanwa. “Mutoro,” maererano nokushandiswa kwaro netsananguro yaro, chiporofita, uye zvikuru chiporofita chenjodzi. MuIsaya mune “mitoro” gumi neimwe, uye shoko iri rinoshandiswawo kasere kutsanangura mutoro unotakurwa pamapfudzi. Nguva gumi neimwe idzo shoko rokuti “mutoro” rinomiririra chiporofita chenjodzi ndedzinoti Isaya 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 uye, chokwadi, chitsauko makumi maviri nenhatu apo patinowana mutoro weTire. Zvinobatsira kuisa pamwe chete zviporofita zvose zvaIsaya zvenjodzi kuitira kuti tiongorore kuti isimba ripi riri kumiririrwa mumazuva okupedzisira. Zviporofita zvenjodzi gumi neimwe zvinonetsa kubata nazvo panguva imwe chete, saka ndichapa tsananguro pfupi yechiporofita chimwe nechimwe chenjodzi kuti ndiise mamiriro echitsauko makumi maviri nenhatu.

In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.

Kuzekulu khapta ya khumi na zitatu, ulosi wa chiwonongeko pa Babulo umanena za Babulo wa masiku ano pa mapeto a dziko lapansi, amene ali hule wa Roma, yemwenso akuonetsedwa m’khapta ya khumi na zisanu ndi ziwiri ya buku la Chivumbulutso.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.

> Zvino mumwe wavatumwa vanomwe vakanga vane ndiro nomwe akauya, akataura neni, achiti kwandiri, Uya pano; ndichakuratidza kutongwa kwehure guru rigere pamusoro pemvura zhinji; iro madzimambo enyika akaita upombwe naro, navagari venyika vakadhakiswa newaini youpombwe hwaro. Ipapo akanditakura muMweya akandiisa murenje; ndikavona mukadzi agere pamusoro pechikara chitsvuku, chakanga chizere namazita okumhura Mwari, chine misoro minomwe nenyanga gumi. Uye mukadzi wakange akapfeka zvipfeko zvepepuru nezvitsvuku, akashongedzwa nendarama namabwe anokosha namaparera, akabata muruoko rwake mukombe wendarama uzere nezvinonyangadza netsvina youpombwe hwake. Uye pahuma yake pakange pakanyorwa zita iri, CHAKAVANZIKA, BABHIRONI GURU, AMAI VAMAHURE NEVEZVINONYANGADZA ZVENYIKA. Zvakazarurwa 17:1–5.

I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.

Ndzi fanele ku hambuka swin’we nyana. Xikongomelo xa dyondzo ya vuprofeta bya Tiri, eku heteleleni, i ku fambelanisa matimu ya vuprofeta ya United States ni lawa ya kereke ya Seventh-day Adventist. Hi ta kombisa leswaku mfumo wa United States i rinanga rin’we eka xivandzana lexi fanaka ni xinyimpfana xa Nhlavutelo 13, naswona Vuprotestanti lebyi humeke eMinkarhini ya Munyama a byi ri rinanga rin’wana. Rinanga ra Vuprotestanti ri hundzuke Millerite Adventism hi nkarhi lowu Maprotestanti ya United States ma bakanyeke rungula ra ntsumi yo sungula. Loko sweswo se swi yimisiwile, hi ta kombisa leswaku matimu ya rinanga ra Vuprotestanti ni matimu ya rinanga ra Republican ma fambelana, naswona ma ri ni swihlawulekisi swa vuprofeta leswi fambelanaka. Hikokwalaho ka leswi, ma le ka xivandzana xin’we, leswi yimelaka leswaku tinanga leti timbirhi i ta nkarhi wun’we. Ndzi ta kombisa xikombiso xin’we xa ku fambelana loku ka tinanga ta kereke ni mfumo eUnited States. Hinkwato ha tibyala “ku rivala” hi tindlela ta tona hi toxe.

Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.

Isaya makumi maviri nenhatu inoratidza pachena panzvimbo yechiporofita kuti simba reupapa richakanganwikwa kwemakore makumi manomwe; uye mukati memakore iwayo makumi manomwe okufananidzira vanhu vanokanganwa upapa uye chikonzero nei Nguva dzeRima dzichinzi Nguva dzeRima. Chirevo chehwamanda yePurotesitendi pavakazviparadzanisa neChechi yeRoma Katurike chaiva chokuti Bhaibheri, uye Bhaibheri chete. Vakakanganwa kuti Bhaibheri rinotizivisa kuti upapa ndiani chaizvo. Vakakanganwa shoko rakachengetedzwa mugwaro dzvene ravakapiwa kuti varichengete, uye ravakazviti ndivo vadziviriri varo vakuru.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Avo vanovhiringidzika pakunzwisisa kwavo kweshoko, vanotadza kuona zvinorehwa naantikristu, zvirokwazvo vachazviisa kudivi raantikristu. Zvino hapana nguva yokuti isu tibatane nenyika. Danieri amire panhaka yake uye panzvimbo yake. Zviporofita zvaDanieri nezvaJohani zvinofanira kunzwisiswa. Zvinodudzirana. Zvinopa kunyika zvokwadi dzinofanira kunzwisiswa nomunhu wose. Zviporofita izvi zvinofanira kuva chapupu munyika. Nokuzadziswa kwazvo mumazuva ano okupedzisira, zvichazvitsanangura zvoga.” Kress Collection, 105.

Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.

Saizvozvo, runyanga rweRepublican runomirira hurumende yeUnited States rwaifanira kuva rwevanhu uye rwevanhu, asi vagari veUnited States vakanganwawo gwaro dzvene ravakapiwa kuti vachengete. Gwaro iroro dzvene ndiro Bumbiro reUnited States, uye nheyo yehurumende yakanga yakagadzirirwa kuti ive yevanhu yakanga iri kupatsanurwa kwechechi nehurumende. Vakanganwa shoko reBumbiro ravakapiwa kuti varichengete, uye ravakati ndivo varidziviriri.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Uye ngakukhunjulwe lokhu, ukuzigqaja kweRoma wukuthi ayiguquki nanini. Izimiso zikaGregory VII no-Innocent III ziseyizimiso zeBandla lamaRoma Katolika nanamuhla. Futhi uma nje ibinawo amandla, ibingazisebenzisa lezo zimiso ngokushisekela okukhulu namuhla njengasekhulwini elidlule. AmaProthestani awaqondi kangako ukuthi enzani lapho ephakamisa ukwamukela usizo lweRoma emsebenzini wokuphakanyiswa kweSonto. Ngesikhathi ezimisele ukufeza injongo yawo, iRoma ihlose ukubuyisela amandla ayo, iphinde ithole ubukhosi bayo obalahleka. Makumiswe kanye e-United States isimiso sokuthi ibandla lingasebenzisa noma lilawule amandla ombuso; ukuthi imikhosi yenkolo ingaphoqelelwa ngemithetho yezwe; ngamafuphi, ukuthi igunya lebandla nombuso libuse unembeza—khona ukunqoba kweRoma kuleli zwe kuqinisekile.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Shoko raMwari rakapa yambiro pamusoro pengozi iri kuswedera; kana izvi zvikaregeredzwa, nyika yechiPurotesitendi ichazoziva chete zvinangwa zveRoma zvazviri chaizvo, panguva iyo zvinenge zvatonyanya kunonoka kutiza musungo. Iye ari kukura nesimba chinyararire. Dzidziso dzake dziri kushandisa simba radzo mudzimba dzemitemo, mumachechi, uye mumwoyo yavanhu. Ari kuunganidza zvivako zvake zvakakwirira nezvikuru, mukati memavande azvo akadzama umo kutambudza kwake kwekare kuchadzokororwa. Nenzira yokuvanda uye isingafungidzirwi, ari kusimbisa masimba ake kuti akurudzire zvinangwa zvake pachake kana nguva yokuti arove yasvika. Chose chaanoshuva inzvimbo inomupa mukana, uye izvi zvatova kupiwa kwaari. Tichakurumidza kuona uye tichanzwa kuti chinangwa chechinhu cheRoma ndechei. Ani naani achatenda nokuteerera shoko raMwari achabva azviwanira kushorwa nokutambudzwa.” The Great Controversy, 581.

If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.

ካብ 1950 ቅድሚኡ ዝተሓተመ ዝኾነ መዝገበ-ቃላት እንተረኺብኩም፣ ካብ ራእይ ዓሰርተ ሸውዓተ ዝተወሰደ “ቀይሕ ቀለም ዝተኸደነት ሰበይቲ” ወይ እተፈላለየ ናይቲ ሓረግ መልክዕ እንተፈለጥኩም፣ ኩሉ እቲ ቅድሚ 1950 ዝተሓተመ መዝገበ-ቃላት እታ ሮማዊት ካቶሊካዊት ቤተ ክርስቲያን እታ ኣመንዝራ ናይ ራእይ ዓሰርተ ሸውዓተ ምዃና ይልልዩ። ሕቡራት መንግስታት ኣመሪካ፣ እቲ ናይ ራእይ ዓሰርተ ሰለስተ ክልተ ቀርኒ ዘለዎ ናይ ምድሪ ኣራዊት፣ እቲ ሕሉፍ ታሪኻ ትርስዕ ኣላ፤ እንተ ኾነ እቲ ቀርኒ ፕሮተስታንቲዝም ወይ እቲ ቀርኒ ሪፓብሊካኒዝም። ክልቲኡ እዞም ትካላት፣ ኣንጻር እቲ ሃይማኖታዊ ግፍዒ ናይ ጳጳሳዊ ስልጣንን ኣንጻር እቲ ፖለቲካዊ ግፍዒ ናይቶም ዝደገፍዋ ነገስታትን ካብ ዝተላዕለ ተቓውሞ ዝተወልዱ እዮም፤ ወይ ከምቲ መጽሓፍ ቅዱስ ዝብሎ፣ እቶም ምስኣ “ዝመነዘሩ” ነገስታት። ኢሳይያስ ዓሰርተ ሰለስተ ቅድሚ ምርኣይና፣ እቲ ኢሳይያስ “ትንቢት መዓት” ኢሉ ዝለለዮ ካልኦት ዓሰርተ እዋናት ብሓጺሩ ሓፈሻዊ ትሕዝቶ ክንህብ ኢና፤ ምኽንያቱ እዘን ዓሰርተ ሓደ “ጾርታት” ኩለን ብርግጽ ከምኡ እየን።

Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.

Isaya chitsauko chegumi netatu mutoro weBhabhironi mumazuva okupedzisira. Bhabhironi, kunyange richidzorwa uye richitungamirirwa nechechi yeRoma Katurike mumazuva okupedzisira, rinoumbwa nemasimba matatu anotungamirira nyika kuAmagedhoni muchitsauko chegumi nenhanhatu chaZvakazarurwa. Muchiporofita chechitsauko chegumi netatu pamusoro pengwavaira yakatarisana neBhabhironi razvino uno, pane masimba matatu anomiririrwa; Bhabhironi, Rusifa, neAsiria, zvinomirira chikara (Asiria), dhiragoni (Rusifa), uye muporofita wenhema (Bhabhironi). Asiria neBhabhironi ndiwo masimba maviri okuparadza ayo Mwari akashandisa kuranga Israeri yekare, uye Asiria yakatanga, ichitapa madzinza gumi okumusoro ichiaisa muutapwa, uye pashure pacho Bhabhironi rikatora madzinza maviri okumaodzanyemba aJudha.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> ඉශ්‍රායෙල් විසිර ගිය බැටළුවෙකි; සිංහයෝ ඔහු පලවා හැරියෝය. පළමුවෙන් අෂ්ෂූර් රජ ඔහු ගිල දැමීය; අවසානයේ බබිලෝනියේ රජ වූ මෙම නෙබුකද්නෙසර ඔහුගේ ඇට කඩා දැමීය. එබැවින් සේනාවන්ගේ ස්වාමීන්වහන්සේ, ඉශ්‍රායෙල්ගේ දෙවියන්වහන්සේ, මෙසේ වදාරන සේක: බලව, මම අෂ්ෂූර් රජට දඬුවම් කළාක් මෙන්, බබිලෝනියේ රජටත් ඔහුගේ දේශයටත් දඬුවම් කරන්නෙමි. යෙරෙමියා 50:17, 18.

First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.

Chokutanga Asiria yakatapa marudzi gumi okumusoro aIsraeri ikavaendesa muutapwa, uye pashure paizvozvo Bhabhironi yakatapa marudzi maviri okumaodzanyemba aJudha ikavaendesa muutapwa. Utapwa uhwu hwose hwaiva kuzadziswa kwe“nguva nomwe” dzaRevhitiko 26. “Nguva nomwe” dzaRevhitiko ndidzo dzaiva uporofita hwokutanga chaizvo hwe“nguva” hwakawanikwa naWilliam Miller, uye hunoratidza kuti Asiria payakatapa rudzi rwokumusoro ndipo pakatanga kupararira kwakaramba kuripo kwemakore zviuru zviviri namazana mashanu namakumi maviri. Nguva iyoyo yakatanga pautapwa hwavo muna 723 BC uye yakaguma pa“nguva yokuguma” muna 1798. Marudzi okumaodzanyemba akatapwa neBhabhironi muna 677 BC, zvichitanga “nguva nomwe” dzakanga dzakanangana naJudha, dzakaguma panguva imwe cheteyo nechiporofita chamakore 2300 chaDanieri 8:14, pana Gumiguru 22, 1844. Asiria neBhabhironi zvakazadzisa chinangwa chimwe chete chokuranga kupandukira kwaiva muvanhu vaMwari, asi chirango chakatanga kuitwa neAsiria, chobva chazoitwa neBhabhironi.

In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.

Mubwenzi wa maulosi wa maulamulilo gatatu mu chipatulo 13, Babilo ni chithuzithuzi cha Asuri, pakuti wakiza pamanyuma kweni wakachita ntchito yeneyira yikukaniska ŵanthu ŵa Chiuta.

In chapter fifteen, the burden against Moab is against the Protestant churches.

Mu ndima ya khumi na isanu, uthenga wa chilango wokhudza Moabu uli kutsutsana ndi mipingo ya Aprotestanti.

> “This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

> “Tsananguro iyi yaMoabhu inomirira machechi akafanana naMoabhu. Haana kumira panzvimbo yawo yebasa sevachengeti vakatendeka. Haana kushanda pamwe chete nezvisikwa zvokudenga nokushandisa kugona kwavakapiwa naMwari kuti vaite kuda kwaMwari, vachidzorera shure masimba erima, uye vachishandisa simba rimwe nerimwe ravakapihwa naMwari kusimudzira chokwadi nokururama munyika yedu. Vane ruzivo rwechokwadi, asi havana kuita zvavanoziva.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.

Chivheneke chechi cheProtestant chakawa ndiro chechi chakaramba chichifamba naIshe apo vamwe vose vechiProtestant vakatiza pakuziviswa kwomutumwa wechipiri. Moabhi iAdventism, runyanga rwechiProtestant rwakawa.

Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.

Chitsauko chegumi nechinomwe chinotaura pamusoro peDhamasiko, uye chinoratidzwa seguta rinobviswa. Guta chiratidzo cheumambo, uye umambo hunobviswa mu“mazuva okupedzisira” iUnited States.

Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.

Likha leshumi nesipho lesimelene neGibhithe, lelimelela i-United Nations nemhlaba wonkhe.

The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.

Zviporofita zvitatu zvinotevera zvenjodzi zviri muchitsauko chemakumi maviri nerimwe zvakanangana nenyika yerenje inotyisa iri kumaodzanyemba, Dhumah neArabhiya. Zviporofita zvitatu izvi zvenjodzi zvinoratidza ChiIslamu, zvichiwirirana nenhamo nhatu dzaZvakazarurwa 8:13.

The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.

Uporofita hwekutongwa huri muchitsauko chemakumi maviri nemaviri hunoratidza kupatsanurwa kwevaAdventisti veRaodhikia kubva kuvaAdventisti veFiraderufia panguva yemurayiro weSvondo.

And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.

Zvino muchitsauko chemakumi matatu tinoona mutoro wezvikara zvokumaodzanyemba, uyo uri mufananidzo wechipiri wokupanduka kwevaAdventist veRaodhikia. Kuunganidza pamwe chete mitoro yose yaIsaya kunenge kuchibata anenge mutambi wose wechiporofita ari mu“mazuva okupedzisira.” Ndiri kusarudza Isaya makumi maviri nematatu kuti ndiratidze kuti nhoroondo yeUnited States, sehumambo hwechitanhatu hwechiporofita cheBhaibheri, inotonga kubva muna 1798 kusvikira kumurayiro weSvondo.

Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.

Nga leswi “un’wana ni un’wana wa vaprofeta va khale a nga vulavulanga ngopfu hikwalaho ka nkarhi wa yena kambe hikwalaho ka nkarhi wa hina, leswaku vuprofeta bya vona byi tirha eka hina,” rito rin’wana ni rin’wana ra vuprofeta ri kongomisa eka swiendlakalo swa makumu ya misava. Ntiyiso lowu, loko wu hlanganisiwa ni mhaka ya leswaku “tibuku hinkwato ta Bibele ti hlangana ti tlhela ti hetelela” ebukwini ya Nhlavutelo, wu tiyisa buku ya Nhlavutelo tanihi ndhawu ya nkombiso yo ringanyeta vumbhoni bya vuprofeta mayelana ni swiendlakalo swa makumu ya misava.

In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.

Muzvinafundo chegumi nechinomwe chaZvakazarurwa, tinoona hure guru rinoita upombwe nemadzimambo enyika, pamwe chete nokutongwa kwaro kwokupedzisira.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Zvino mumwe wavatumwa vanomwe vakanga vane ndiro nomwe akauya, akataura neni, achiti kwandiri, Uya pano; ndichakuratidza kutongwa kwehure guru rakagara pamusoro pemvura zhinji; iro madzimambo enyika akaita naro upombwe, navagari venyika vakadhakiswa newaini youpombwe hwaro. Zvakazarurwa 17:1, 2.

The prophets never contradict one another.

Vaporofita havapikisi kamwe mmoja na mwenzake.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Uye mweya yevaporofita inozviisa pasi pevaporofita. Nokuti Mwari haasi muvambi wenyongano, asi werugare, sezvazvakaita mumachechi ose avatsvene. 1 VaKorinde 14:32, 33.

At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.

Pakupera kwenyika “kutongwa kwepfambi huru inogara pamusoro pemvura zhinji,” iyo pfambi huru “yakaita kuti madzimambo enyika vaite upombwe” nayo, iyo pfambi huru yakadhakisa “vagari venyika” “newaini youpombwe hwayo;” inomiririrwa naIsaya se“hure” rinokanganwikwa “kwemazuva amambo mumwe,” kana makore makumi manomwe echiporofita. Makore makumi manomwe paanopera, Tiro “ichaita upombwe noushe hwose hwenyika.” Hure raIsaya ndiyo pfambi huru yaJohani. Hure raIsaya nepfambi yaJohani zvinomiririra kereke yeRoma Katorike, nokuti mukadzi chiratidzo chekereke muShoko raMwari.

> Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.

> Vakadzi, zviisei pasi pevarume venyu pachenyu, sokunaShe. Nokuti murume ndiye musoro womukadzi, saKristuwo ari musoro wekereke; uye ndiye Muponesi womutumbi. Naizvozvo, sekereke ichizviisa pasi paKristu, saizvozvowo vakadzi ngavazviise pasi pevarume vavo pachavo pazvinhu zvose. Varume, idai vakadzi venyu, saKristuwo akada kereke, akazvipira nokuda kwayo; kuti aiite tsvene nokuiita yakachena nokushambidzwa kwemvura neshoko, kuti azviise pamberi pake iri kereke ine kubwinya, isina gwapa, kana kuunyana, kana chinhu chipi nechipi chakadai; asi kuti ive tsvene isina mhosva. Saizvozvo varume vanofanira kuda vakadzi vavo semitumbi yavo pachavo. Anoda mukadzi wake anozvida iye amene. Nokuti hakuna munhu akambovenga nyama yake pachake; asi anoirera nokuichengeta, sezvinoitawo Ishe kukereke. Nokuti isu tiri mitezo yomutumbi wake, yenyama yake, neyamapfupa ake. Nokuda kweizvi murume achasiya baba naamai vake, obatanidzwa kumukadzi wake, uye ivo vaviri vachava nyama imwe. Ichi chinhu chakavanzika chikuru; asi ndinotaura pamusoro paKristu nekereke. Kunyange zvakadaro, mumwe nomumwe wenyu ngaade mukadzi wake sezvaanozvida iye amene; nomukadzi ngaaremekedze murume wake. VaEfeso 5:22–33.

The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.

Muapostora Pauro anoratidza kuti kereke yaKristu inomiririrwa muchiporofita somukadzi. Naizvozvo, mukadzi muchiporofita ikereke, asi kereke yaKristu “itsvene, isina gwapa.” Kereke isiri tsvene inomiririrwa somukadzi asiri mutsvene; saka Isaya anotaura nezve hure, uye Johanewo chipfambi. Izvi zvinomiririra upapa sechipfambi, asi kereke yaMwari imhandara.

> For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.

> Nokuti ndinemashanje pamusoro penyu, mashanje aMwari; nokuti ndakakutsidzai kumurume mumwe, kuti ndikuisei kuna Kristu semhandara yakachena. 2 Vakorinde 11:2.

Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.

Ahi itorero ry’Imana ntiryigereranywa gusa n’isugi, ahubwo ryashyingiwe umugabo umwe gusa. Tiro n’indaya ikomeye ya Yohana basambana n’abami bo mu isi. Itorero Gatolika rifitanye umubano n’abagabo benshi, si umwe. Daniyeli atumenyesha ko abo bami ari ubwami.

> This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.

> Iyi ndiyo hope; uye tichaurondedzera dudziro yacho pamberi pamambo. Imi, mambo, muri mambo wamadzimambo; nokuti Mwari wokudenga akakupai ushe, nesimba, noutsanzi, nokubwinya. Uye pose panogara vana vavanhu, mhuka dzesango neshiri dzokudenga akazviisa muruoko rwenyu, akakuitai mutongi pamusoro pazvo zvose. Imi ndimi musoro uyo wendarama. Uye shure kwenyu kuchamuka humwe ushe hwakaderera kwamuri, uye humwe ushe hwechitatu hwendarira, huchabata ushe pamusoro penyika yose. Uye ushe hwechina huchava nesimba sesimbi; nokuti simbi inoputsanya-putsanya nokukunda zvinhu zvose; uye sezvinoita simbi inoputsanya izvi zvose, ushe ihwohwo huchaputsanya-putsanya nokupwanya. Danieri 2:36–40.

In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.

Muna Danieri yechipiri, humambo hwechiporofita hweBhaibheri hunozivikanwa nokutsanangurwa. Danieri paanotsanangurira Nebhukadhinezari hope idzodzo, anoudza Nebhukadhinezari kuti iye ndiye musoro wendarama. Musoro wendarama ndimambo, asi mambo anomirira humambo. Chechi yeRoma Katurike ndihure guru rinoita upombwe namadzimambo ose enyika pakupera kwamakore makumi manomwe echiporofita. Madzimambo anomirira varume nenzira yokufananidzira, uye Tire mukadzi asina kuchena. Mukadzi ichechi, hure ichechi isiri tsvene; murume ndimambo uye mambo ihumambo. Mukadzi ichechi uye mambo inyika. Ukama husiri pamutemo hwezvinhu zviviri izvi hunomirira upombwe hwomweya.

The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.

Katiba ya Marekani ni waraka wa kimungu unaoweka rasmi ulazima wa kuyaweka haya mashirika mawili yakiwa yametenganishwa. Ijapokuwa bado hatujamaliza kuitambulisha Tiro kuwa ni kanisa la Roma Katoliki, yaonekana inafaa katika hatua hii kushughulikia ishara nyingine katika Isaya ishirini na tatu ambayo hufafanua ishara ya mwanamume na mwanamke—kanisa na dola.

> Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.

> Tarira nyika yavaKaradhea; rudzi urwu rwakanga rusipo, kusvikira muAsiria avavakira iyo nokuda kwavanogara murenje; vakamisa shongwe dzayo, vakavaka dzimba dzayo dzoumambo; uye akaiunza kukuparadzwa. Isaya 23:13.

In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:

Mu ndime iyi, Mwasiriya ndiye anayambitsa dziko la Akaldayo ndipo anamanga “nsanja” ndi “nyumba zachifumu” zomwezo. Mwasiriya ndi chizindikiro cha Nimurodi, ndipo Akaldayo akuimira atsogoleri achipembedzo a zipembedzo zachinsinsi za Babuloni. “Nsanja” ndi chizindikiro cha mpingo. Pamene Yesu anapereka fanizo la munda wa mphesa, Mlongo White akuyankhapo pa fanizolo motere:

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.

> “Mu ciyelezgeranyo, nyiri i nyumba waimiririraga Imana, uruzabibu rukagereranya ihanga ry’Abayuda, kandi uruzitiro rukaba rwari ikimenyetso c’ivyagezwe vy’Imana vyari uburinzi bwabo. Umunara wari ikimenyetso c’urusengero.” Desire of Ages, 596.

The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.

Waasiriya ayaa aasaasay dalka reer Kaldayiin oo dhisay kaniisad (munaarad) iyo “qasri.” “Qasri” wuxuu ka dhigan yahay “boqor,” taas oo iyaduna markeeda ka dhigan tahay boqortooyo. Boqortooyo sidoo kale waxaa lagu matalaa magaalo.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Basi vakati, Huyai, ngatiitivakirei guta neshongwe, iyo musoro wayo ungasvika kudenga; uye ngatiitirei zita, kuti tirege kupararira pamusoro pechiso chenyika yose. Genesisi 11:4.

The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.

“Ivumbi” n’“ingoro” Umunyasiriya yashinze ni byo “umujyi” n’“umunara” Nimurodi yubatse.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

> I mimiri yavo yakafa ichavata mumugwagwa weguta guru, iro pakunamata rinonzi Sodhomu neIjipiti, apo zvakare Ishe wedu akarovererwa pamuchinjikwa. Zvakazarurwa 11:8.

Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.

Ihishurwa ridutekerereza ko “umugi munini” uvugwa mu Ibyahishuwe igice cya cumi na kimwe ugereranya ubwami bw’u Bufaransa mu gihe cy’Impinduramatwara y’Abafaransa.

> “‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.

> “‘ក្រុងធំ’ ដែលសាក្សីទាំងនោះត្រូវបានសម្លាប់នៅតាមផ្លូវរបស់វា ហើយសពរបស់ពួកគេដេកស្ថិតនៅទីនោះ គឺជា ‘អេហ្ស៊ីប’ ក្នុងន័យ ‘ខាងវិញ្ញាណ’។ ក្នុងចំណោមប្រជាជាតិទាំងអស់ដែលត្រូវបានបង្ហាញនៅក្នុងប្រវត្តិសាស្ត្រព្រះគម្ពីរ អេហ្ស៊ីបបានបដិសេធយ៉ាងក្លាហានបំផុតចំពោះការមានព្រះជាម្ចាស់ដ៏មានព្រះជន្មរស់ និងបានប្រឆាំងនឹងបញ្ញត្តិរបស់ទ្រង់។ មិនដែលមានព្រះមហាក្សត្រណាម្នាក់ហ៊ានបះបោរយ៉ាងចំហ និងយ៉ាងហិង្សាទាស់នឹងអំណាចនៃស្ថានសួគ៌ ដូចជាស្តេចអេហ្ស៊ីបទេ។ កាលណាសារត្រូវបាននាំទៅដល់គាត់ដោយម៉ូសេ ក្នុងព្រះនាមនៃព្រះអម្ចាស់ ផារ៉ោនបានឆ្លើយតបដោយមោទនភាពថា៖ ‘ព្រះយេហូវ៉ាជានរណា ដែលខ្ញុំត្រូវស្តាប់ព្រះសូរសៀងរបស់ទ្រង់ ហើយឲ្យអ៊ីស្រាអែលចេញទៅ? ខ្ញុំមិនស្គាល់ព្រះយេហូវ៉ាទេ ហើយលើសពីនេះ ខ្ញុំក៏មិនអនុញ្ញាតឲ្យអ៊ីស្រាអែលចេញទៅដែរ។’ និក្ខមនំ 5:2, A.R.V. នេះគឺជាអស្មិនិយម ហើយប្រជាជាតិដែលត្រូវបានតំណាងដោយអេហ្ស៊ីប នឹងបញ្ចេញសំឡេងនៃការបដិសេធស្រដៀងគ្នាចំពោះការទាមទាររបស់ព្រះជាម្ចាស់ដ៏មានព្រះជន្មរស់ ហើយនឹងបង្ហាញវិញ្ញាណដូចគ្នានៃការមិនជឿ និងការប្រឆាំងដោយក្លាហាន។ ‘ក្រុងធំ’ នោះក៏ត្រូវបានប្រៀបធៀបផងដែរ ក្នុងន័យ ‘ខាងវិញ្ញាណ’ ទៅនឹងសូដុំម។ អំពើពុករលួយរបស់សូដុំមក្នុងការរំលោភបំពានច្បាប់របស់ព្រះ ត្រូវបានបង្ហាញជាពិសេសនៅក្នុងអំពើអសីលធម៌ផ្លូវភេទ។ ហើយអំពើបាបនេះក៏ត្រូវក្លាយជាលក្ខណៈសំខាន់យ៉ាងលេចធ្លោរបស់ប្រជាជាតិដែលនឹងបំពេញតាមសេចក្តីបញ្ជាក់នៃបទគម្ពីរនេះផងដែរ។”

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.

> “Maererano nemashoko omuporofita, saka, nguva duku gore ra1798 risati rasvika, rimwe simba rine mavambo nehunhu zvaSatani raizomuka kuti rirwise Bhaibheri. Uye munyika maizodzikamiswa saizvozvo uchapupu hwezvapupu zviviri zvaMwari, maizoratidzwa kusatenda kuna Mwari kwaFarao pamwe chete nounzenza hweSodhoma.

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

> “Uhunorofita uhwu wakazadziswa nenzira yakanyatsonaka uye inobata zvikuru munhoroondo yeFrance. Munguva yeRevolution, muna 1793, ‘nyika yakatanga kunzwa kekutanga ungano yavanhu, vakaberekwa uye vakadzidziswa mutsika dzebudiriro, uye vachizvitora kodzero yokutonga rimwe remarudzi akanakisisa eEurope, vachisimudza inzwi ravo rakabatana kuti varambe chokwadi chinoyera zvikuru chinogamuchirwa nomweya womunhu, uye vachiramba nomubvumirano mumwe chete kutenda nokunamata Umwari.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France ndiyo chete nyika pasi rose maererano nayo pakasara chinyorwa chechokwadi, chokuti sorudzi yakasimudza ruoko rwayo mukupandukira pachena Musiki wezvose. Vamwari vokutuka vakawanda, vasingatendi vakawanda, vakavapo, uye vachiripo nanhasi, muEngland, Germany, Spain, nekumwewo; asi France inomira yoga munhoroondo yenyika sesimba rimwe chete iro, nechisungo cheLegislative Assembly yayo, rakazivisa kuti kwakanga kusina Mwari, uye iro vanhu vose veguta guru rayo, pamwe chete noruzhinji rukuru kune dzimwe nzvimbo, vakadzi pamwe navarume, vakatamba nokuimba nomufaro pakugamuchira chiziviso ichocho.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.

“Mji mkuu” katika Ufunuo kumi na moja ulikuwa taifa la Ufaransa ambalo lilipitisha “amri ya Bunge lake la Kutunga Sheria” ikitangaza kwamba hakuna Mungu. Amri hiyo ilikuwa udhihirisho wa ukana-Mungu kama unavyowakilishwa na uasi wa Farao. Mji mkuu ni ufalme, au “taifa” au “dola.” Katika Ufunuo kumi na moja Ufaransa inajumuisha alama mbili—Misri na Sodoma.

We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”

Tiri kuziviswa kuti, “Uku kusadavira kuna Mwari, uye rudzi rwunomiririrwa neIjipiti rwaizotaura kuramba kwakafanana kwezvirevo zvaMwari mupenyu uye rwaizoratidza mweya wakafanana wokusatenda nowokupandukira. ‘Guta guru’ rinofananidzwawo, ‘pamweya,’ neSodhoma. Kuora kweSodhoma mukutyora mutemo waMwari kwakaratidzwa zvikuru muupombwe.”

The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation

Guta guru cyangwa ishyanga ry’u Bufaransa rigereranywa mu buryo bw’ikimenyetso n’ishyanga (Egiputa) n’umujyi (Sodomu). Egiputa “yakumva ijwi,” kandi ukuvuga kw’ishyanga kugereranya imiyoborere ya leta, si iy’itorero. Egiputa yari leta, naho Sodomu ikaba itorero—iri ni ishusho iboneka mu gice cya cumi na kimwe cy’Ibyahishuwe.

> “The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

> “Ku ‘pfumha’ ka tiko i xiendlo xa valawuri ni vaendli va milawu ya rona ni vaavanyisi va rona.” The Great Controversy, 442.

In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.

Muna Chizaruro chitsauko chegumi nerimwe, Johane anoratidza zviitiko zveChimurenga cheFrance muchiratidzo chechiporofita. Chimurenga chacho pachacho chakapa humbowo hwakakwana hwenhoroondo hunosimbisa kuvimbika kwezvakaporofitwa naJohane muchitsauko ichocho. Johane akaporofita, ipapo Chimurenga cheFrance chikazadzisa chiporofita ichocho, uyezve—zvose chiporofita chacho pamwe chete nekuzadzikiswa kwacho kwenhoroondo zvinoratidza uye zvinofananidza zviitiko zvokuguma kwenyika, apo zvakare hurumende yakaora inobatanidzwa nechechi yakaora. Chokwadi, kuurayana kukuru kunotevera muchato iwoyo usvene husina. Umambo hwaMwariwo zvakare iguta guru.

> And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.

> Na akaninyamula katika Roho mpaka kwenye mlima mkubwa na mrefu, akanionyesha ule mji mkuu, Yerusalemu mtakatifu, ukishuka kutoka mbinguni kwa Mungu. Ufunuo 21:10.

> “The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.

> “Ukuza komkhwenyana, okubekwe sobala lapha, kwenzeka ngaphambi komshado. Umshado umele ukwemukelwa nguKristu kombuso waKhe. UMuzi oNgcwele, iJerusalema eLisha, oyinhloko-dolobha nommeleli wombuso, ubizwa ngokuthi ‘umlobokazi, umkaWundlu.’ Ingelosi yathi kuJohane: ‘Woza lapha, ngizakubonisa umlobokazi, umkaWundlu.’ ‘Yangithwala ngomoya,’ kusho umprofethi, ‘yangibonisa lowo muzi omkhulu, iJerusalema elingcwele, lehla livela ezulwini kuNkulunkulu.’ IsAmbulo 21:9, 10.” The Great Controversy, 426.

Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.

Kupanduka kwa Nimrodi kunawakilishwa na kujenga kwake mnara na mji, jambo linaloonyesha mfano wa muungano wa kanisa na dola katika mwisho wa dunia, kwa maana manabii wote walinena juu ya mwisho wa dunia. Kupanduka kwa Nimrodi pia kulikuwa mwendelezo wa uasi wa Lusifa ambaye tamaa yake ilikuwa kuyatawala yote mawili, kanisa la Mungu na dola ya Mungu.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Wawira sei kudonha kwako kubva kudenga, iwe Rusiferi, mwanakomana wamambakwedza! Wawisirwa sei pasi, iwe waipedza simba rendudzi! Nokuti wakati mumwoyo mako, Ndichakwira kudenga, ndichasimudzira chigaro changu choushe pamusoro penyeredzi dzaMwari; ndichagarawo pagomo reungano, kumativi okumusoro; ndichakwira pamusoro pourefu hwamakore; ndichafanana naWokumusorosoro. Isaya 14:12–14.

As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”

Sezvinoratidzwa naIsaya zvishuvo zvakavanzika zvomwoyo waRusarifa zvokuda kuva “seWekumusoro-soro,” anoratidza kuti Rusarifa ari kutsvaka kugara pazvigaro zviviri zvakasiyana zvakajeka. Anoshuva “kukwidza” “chigaro chake choushe pamusoro penyeredzi dzaMwari” uye “kugarawo pamusoro pegomo reungano, kumativi okumusoro.”

The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.

chigaro chiratidzo chesimba chamambo—kana kuti chesimba chehurumende—uye “mativi okumusoro” iChechi yaMwari.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.

> Rwiyo no Nziyo na Pisarema zva vana vaKora. Jehovha mukuru, uye unofanira kurumbidzwa zvikuru muguta raMwari wedu, pagomo routsvene hwake. Rakanaka pakumira kwaro, mufaro wenyika yose, iGomo reZiyoni, kurutivi rwokumusoro, guta raMambo mukuru. Mwari anozivikanwa mudzimba dzaro dzoumambo soutiziro. Pisarema 48:1–3.

Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.

Jerusalem ndi “mzinda wa Mfumu yayikulu,” motero kusonyeza mpando wachifumu wa ndale wa Mulungu; ndipo Yerusalemu alinso “phiri la chiyero chake,” “kumbali za kumpoto,” motero kusonyeza mpando wachifumu wa chipembedzo wa Mulungu. Kuyambira pachiyambi, kupanduka ndi nkhondo ya Satana zikuwonetsedwa m’nkhani ya chilakolako chake chofuna kulamulira onse awiri—mpingo wa Mulungu ndi dziko la Mulungu. Pambuyo pake Satana anatsogolera kupanduka kwa Nimrodi, ndipo dziko limene anamukhazikitsira Akasidi likuyimiridwa ngati dziko limene Nimrodi anamanga nsanja ndi mzinda womwewo—mpingo ndi dziko.

Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.

Naizvozvo, apo hure raIsaya nechifeve chikuru chaJohani pazvinoita upombwe nemadzimambo enyika, chiporofita chiri kuratidza kuti ukama husiri hutsvene hunoitika pakati pechechi yeRoma Katurike nemadzimambo enyika pakupera kwemakore makumi manomwe echiporofita.

Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:

Mstari wa unabii wa Isaya unaeleza hukumu ya Tiro, kahaba, katika sura ya ishirini na tatu, na Yohana anaeleza hukumu iyo hiyo kwa ishara ya mwanamke mwenye rangi nyekundu, anayetambulishwa kuwa “Babeli mkuu.” Shahidi wa tatu wa hukumu iyo hiyo juu ya kahaba yeye yule ni kama ifuatavyo:

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “මහත්‍යාව (බාබිලෝනිය) වූ එළිදරව් 17 හි මෙසේ විස්තර කරනු ලැබේ: ‘ඇය දම් සහ රක්ත වර්ණවලින් සැරසී, රන්, අගනා ගල් සහ මුතු වලින් අලංකාර වී, අශුචිකම් සහ පිළිකුල් දේවලින් පිරුණු රන් කුසලානයක් තම අතේ තබාගෙන සිටියාය; ... ඇගේ නළල මත මෙසේ ලියන ලද නාමයක් තිබුණේය: අභිරහස, මහත් බාබිලෝනිය, වේශ්‍යාවන්ගේ මව.’ දූතයා මෙසේ කියයි: ‘ශුද්ධවන්තයන්ගේ රුධිරයෙන්ද, යේසුස්ගේ සාක්ෂිකරුවන්ගේ රුධිරයෙන්ද මත් වී සිටි කාන්තාව මම දුටුවෙමි.’ තවද බාබිලෝනිය ‘පෘථිවියේ රජුන් මත ආධිපත්‍යය දරන එම මහත් නගරය’ ලෙස ප්‍රකාශ කරනු ලැබේ. එළිදරව් 17:4–6, 18. ක්‍රිස්තියානි ලෝකයේ රාජාණ්ඩු මත බොහෝ ශතවර්ෂ ගණනාවක් තිස්සේ නිර්දය ආධිපත්‍යයක් පවත්වාගෙන ගිය බලය රෝමයයි.” The Great Controversy, 382.

Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.

Tiro ndi mpingo wa Roma Katolika m’“masiku otsiriza.” Pa nthawi imeneyo upapa udzatuluka ndi kuyimba nyimbo zake zokopa kwa mafumu a dziko lapansi, motero kutsogolera mafumuwo kuchita chigololo, chimene m’maulosi ndi kuphatikizana kwa mpingo ndi boma.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> “Zvino zvichaitika nezuva iro, kuti Tiro richakanganwika kwemakore makumi manomwe, maererano namazuva amambo mumwe; pakupera kwamakore makumi manomwe Tiro richaimba sechifeve.” Isaya 23:15.

A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.

Mu uprofita hweBhaibheri, mambo anomirira ushe; saka Tire richakanganwika panguva iyo ushe hweuprofita hunotonga kwemakore makumi manomwe.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Zvino zvichaitika nezuva iro, kuti Tiro richakanganwika kwemakore makumi manomwe, maererano nemazuva amambo mumwe; uye pakupera kwemakore makumi manomwe, Tiro richaimba sehure. Tora rudimbwa, ufambe-fambe muguta, iwe hure rakanga rakanganwika; ridza zvinonaka, imba nziyo zhinji, kuti urangarirwe. Zvino zvichaitika, pakupera kwemakore makumi manomwe, kuti Jehovha achashanyira Tiro, uye richadzokera kumubhadharo waro, richaita upombwe noushe hwose hwenyika pamusoro pechiso chenyika. Isaya 23:15–17.

During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”

Munguva yemazuva oumambo humwe hunotonga kwemakore makumi manomwe ouprofita, kereke yeRoma Katurike ichakanganwika. Pakupera kwamakore makumi manomwe acho, simba repapa “richaridza rwiyo runotapira, ruchiimba nziyo zhinji.” Muuprofita, “rwiyo” runomirira “chiitiko.”

> “Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.

> “Pamusoro pegungwa rekristaro riri pamberi pechigaro choushe, iro gungwa regirazi rakaita sokunge rakasanganiswa nomoto,—rinopenya zvikuru nokubwinya kwaMwari,—pakakungana boka ravaya ‘vakakunda chikara, nomufananidzo wacho, nechiratidzo chacho, nenhamba yezita racho.’ Vakamira neGwayana paGomo reZioni, ‘vana rudimbwa rwaMwari,’ ivo vane zana namakumi mana nezvina zvuru vakadzikinurwa kubva pakati pavanhu; uye kunonzwika, sokurira kwemvura zhinji, uye sokurira kokutinhira kukuru, ‘inzwi ravaridzi verudimbwa vachirira marudimbwa avo.’ Uye vanoimba ‘Rwiyo rutsva’ pamberi pechigaro choushe, rwiyo rusingagoni kudzidzwa nomunhu upi noupi kunze kwavana zana namakumi mana nezvina zvuru. Irworwo rwiyo rwaMozisi nerweGwayana—rwiyo rweruponeso. Hakuna mumwe kunze kwavana zana namakumi mana nezvina zvuru angadzidza rwiyo irworwo; nokuti ndirwo rwiyo rwezvavakasangana nazvo—zvavakasangana nazvo zvisina kumbobatwa nerimwe boka ripi neripi. ‘Ava ndivo vanotevera Gwayana kwose kwaRinoenda.’ Ava, sezvo vakashandurwa kubva panyika, kubva pakati pavapenyu, vanoverengwa se‘zvibereko zvokutanga kuna Mwari nekuGwayana.’ Zvakazarurwa 15:2, 3; 14:1-5. ‘Ava ndivo vakabuda mukutambudzika kukuru;’ vakapfuura nomunguva yokutambudzika isina kumbovapo kubva pakavapo rudzi; vakatsungirira kushushikana kwenguva yokutambudzika kwaJakobho; vakamira vasina murevereri panguva yokupedzisira yokudururwa kwamatongero aMwari. Asi vakarwirwa, nokuti ‘vakageza nguvo dzavo, vakadziita chena muropa reGwayana.’ ‘Mumiromo yavo hamuna kuwanikwa kunyengera: nokuti havana chavangapomerwa’ pamberi paMwari. ‘Naizvozvo vari pamberi pechigaro choushe chaMwari, uye vanomushumira masikati nousiku mutemberi yake: uye Iye agere pachigaro choushe achagara pakati pavo.’ Vakaona nyika ichiparadzwa nenzara nehosha, zuva richipiwa simba rokupisa vanhu nokupisa kukuru, uye ivo pachavo vakatsungirira kutambura, nzara, nenyota. Asi ‘havachazonzwi nzara futi, kana nyota futi; kunyange zuva harichazovarovi, kana kupisa kupi nokupi. Nokuti Gwayana riri pakati pechigaro choushe richavafudza, uye richavatungamirira kuzvitubu zvemvura zvipenyu: uye Mwari achapisika misodzi yose pameso avo.’ Zvakazarurwa 7:14-17.” Hondo Huru, 648.

> “‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.

> “‘Mu tempeli Yake yense ayankhula za ulemerero Wake’ (Salimo 29:9), ndipo nyimbo imene owomboledwa adzayimba—nyimbo ya zokumana nazo zawo—idzalengeza ulemerero wa Mulungu kuti: ‘Ntchito Zanu ndi zazikulu ndi zodabwitsa, Ambuye Mulungu Wamphamvuzonse; njira Zanu ndi zolungama ndi zoona, Inu Mfumu ya mibadwo. Ndani sadzaopa Inu, Ambuye, ndi kulemekeza dzina Lanu? pakuti Inu nokha ndinu woyera.’ Chivumbulutso 15:3, 4, R.V.” Education, 308.

At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.

Pakupera kwamakore makumi manomwe ouprofita, upapa “huchaimba rwiyo runotapira, huimbe nziyo zhinji, kuti” “uyeukwe.” Pakupera kwoumambo hunotonga kwemakore makumi manomwe ouprofita, kereke yeRoma Katurike ichayeuchidza nyika chiitiko chenhoroondo yayo yakapfuura. Munhoroondo iyoyo yakatonga sesimba remwero wetsika muhukama hwaiva pakati payo namadzimambo eEurope. Nhoroondo iyoyo inonyatsozivikanwa seNguva dzeRima, uye rima rose ringabatanidzwa nenzira ipi zvayo nenhoroondo iyo Upapa hwakatonga pamusoro pamadzimambo eEurope rinogona kunzi rakabva pachinhu chekutanga chaicho chakabereka rima rose rakatevera. Chiito ichocho chaiva kubatanidzwa kwechechi nenyika, kubatanidzwa kwamadzimambo eEurope nekereke yeKaturike. Muroorano yebhaibheri murume ndiye anofanira kutonga pamusoro pomukadzi, asi upombwe hwakaitika munhoroondo iyoyo hwakanga hwakashanduka kubva pamurongeko wechokwadi woukama hwomurume nomukadzi.

At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.

Pakupera kwemakore makumi manomwe kuchava nenhamo huru apo umambo hwechiporofita cheBhaibheri hunotonga nyika panguva iyo Upapa hwakanganwikwa muchiporofita hunosvika kumagumo. Nhamo yepasi rose inobva pakudonha kweumambo ihwohwo inovhura musuwo kuti kereke yeRoma Katorike itange kuzivisa nyika kuti, kuti ikwanise kufamba munguva dzokutambudzika dzinokonzerwa nekudonha kweumambo ihwohwo, nyika inofanira kuzviisa pasi pechiremera chetsika chekereke yeRoma Katorike, sezvinoratidzwa munhoroondo yeNguva dzeRima.

When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?

Wakati ufalme unafikia mwisho na upapa unaimba wimbo wa uzoefu wake wa zamani, uzoefu ambao wanahistoria huutaja kuwa ni giza; basi historia hiyo ya giza ingewezaje kuwa ujumbe kwa upapa wa kuwashirikisha wafalme wa dunia ambao ungewasadikisha kufanya uasherati pamoja naye? Katika kipindi cha mgogoro mkuu, kwa nini uzoefu wa nyakati zilizopita, (wimbo wake) uzoefu wake kabla hajasahauliwa kiunabii, utoe mantiki kwa wafalme wa dunia kukubali uzoefu wa giza kuwa suluhisho la mgogoro wao mkuu?

> “A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

> “වර්තමානයේ රෝමානු ආගම පිළිබඳ කිසිදු අනුග්‍රහයක් නොදක්වන බොහෝ දෙනා අතරද විශාල පිරිසක් ඇගේ බලය හා බලපෑමෙන් ඇති වන අනතුර ඉතා සුළු ලෙස පමණක් අවබෝධ කරති. මධ්‍යයුගයේ පැවති බුද්ධිමය හා නෛතික අන්ධකාරය ඇගේ ධර්මවාද, අන්ධශ්‍රද්ධා හා පීඩනය ව්‍යාප්ත වීමට අනුකූල වියැයිද, නූතන කාලයේ වැඩිදියුණු වූ බුද්ධිමත්භාවය, දැනුමේ සාමාන්‍ය ප්‍රචාරය, සහ ආගමික කාරණාවල වැඩිවෙමින් පවතින විවෘතභාවය, අසහනශීලීත්වය හා අධිපීඩනය නැවත උද්ගත වීම වැළැක්වෙයි යැයිද බොහෝ දෙනා තර්ක කරති. මෙවැනි තත්ත්වයක් මෙම ප්‍රබුද්ධ යුගයේ පවතිනු ඇතැයි යන සිතුවිල්ලම උපහාසයට ලක් කරනු ලැබේ. මේ පරම්පරාව මත බුද්ධිමය, නෛතික හා ආගමික වශයෙන් මහත් ආලෝකයක් බැබළෙමින් පවතින බව සත්‍යයකි. දෙවියන්වහන්සේගේ ශුද්ධ වචනයේ විවෘත පිටු තුළින් ස්වර්ගයෙන් ලැබෙන ආලෝකය ලෝකය මත විහිදී ඇත. එහෙත් දෙන ලද ආලෝකය කොපමණ වැඩිද, එය වංක කර ප්‍රතික්ෂේප කරන අයගේ අන්ධකාරයද එපමණින් වැඩි බව සිහි තබාගත යුතුය.”

> “A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

> “Kunyatsojijisa Bhaibheri nomunyengetero kungadai kwakaratidza kumaPurotesitendi hunhu chaihwo hwoupapa uye kukavaita kuti vahuseme nokuhunzvenga; asi vazhinji vakangwara kwazvo mumaonero avo pachavo zvokuti havanzwi kudiwa kwokutsvaka Mwari nokuzvininipisa kuti vatungamirirwe muchokwadi. Kunyange vachizvikudza nokuvhenekerwa kwavo, havazivi kana Magwaro kana simba raMwari. Vanofanira kuva neimwe nzira yokunyaradza hana dzavo, uye vanotsvaka icho chisina umweya uye chinonyadzisa munhu zvishoma kupfuura zvimwe. Chavanoda inzira yokukanganwa Mwari inozopfuura senzira yokumurangarira. Upapa hwakanyatsokodzera kusangana nezvinodiwa zvavanhu vose ava. Hwakarongerwa mapoka maviri avanhu, anobata kuda kusvika nyika yose—avo vanoda kuponeswa nokukodzera kwavo, uye avo vanoda kuponeswa vari muzvivi zvavo. Pano ndipo pane chakavanzika chesimba rahwo.

> “A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.

> “ළොකු බුද්ධිමය අන්ධකාරයක දිනයක් පාප්වාදයේ සාර්ථකත්වයට අනුකූල වන බව පෙන්වා දී ඇත. තවද, මහත් බුද්ධිමය ආලෝකයක දිනයක් ද එහි සාර්ථකත්වයට සමාන ලෙස අනුකූල වන බව තවමත් ප්‍රදර්ශනය කරනු ලැබේ. අතීත යුගයන්හි, මනුෂ්‍යයන් දෙවියන්වහන්සේගේ වචනයෙන්ද සත්‍යය පිළිබඳ දැනුමෙන්ද වියෝජිතව සිටිය කල, ඔවුන්ගේ ඇස් බැඳ දමා තිබුණි; ඒ හේතුවෙන්, ඔවුන්ගේ පාද සඳහා පතුරුවා තිබූ දැල නොදකින බැවින්, දහස් ගණනක් එහි අල්ලා ගනු ලැබූහ. මේ පරම්පරාවේදී, ‘අසත්‍ය ලෙස විද්‍යාව යැයි කියනු ලබන’ මනුෂ්‍ය කල්පනාගත තර්කවල ප්‍රභාවේ දිලිසීමෙන් ඔවුන්ගේ ඇස් මැලවෙන බොහෝ දෙනෙක් සිටිති; ඔවුහු එම දැල නොහැඳිනි, ඇස් බැඳ තිබෙන අය මෙන්ම සූදානමින්ම එයට ඇවිද යති. දෙවියන්වහන්සේ මනුෂ්‍යයාගේ බුද්ධිමය ශක්තීන් ඔහුගේ මැවුම්කරුගෙන් ලැබුණු දීමනාවක් ලෙස පවත්වාගනු ලැබිය යුතු බවත්, ඒවා සත්‍යය හා ධර්මිෂ්ඨකමට සේවය කිරීම සඳහා යොදවිය යුතු බවත් නියම කළ සේක; නමුත් උඩඟුකම හා අභිලාෂය පෝෂණය කරනු ලබන විට, මනුෂ්‍යයන් දෙවියන්වහන්සේගේ වචනයට වඩා තමන්ගේම සිද්ධාන්ත උසස් කරන්නේ නම්, එවිට බුද්ධිය අවිද්‍යාවට වඩා විශාල හානියක් සිදු කළ හැක. මෙසේ, වර්තමාන යුගයේ බයිබලය පිළිබඳ ඇදහිල්ල දුර්වල කරවන මෙම ව්‍යාජ විද්‍යාව, එහි රමණීය ආකාරයන් සමඟ පාප්වාදය පිළිගැනීමට මාර්ගය සකස් කිරීමේදී, අන්ධකාර යුගයන්හි එහි මහත්භාවය වර්ධනය කිරීමට මාර්ගය විවෘත කිරීම සඳහා දැනුම රඳවා තැබීම කළ සේම, සමාන ලෙස සාර්ථක වනු ඇත.” The Great Controversy, 572.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> “Katorika dza Roma vanobvuma kuti kushandurwa kweSabata kwakaitwa nechechi yavo, uye vanotaura kushandurwa uku uku sechiratidzo cheuchapupu hwesimba repamusoro-soro rechechi. Vanoti, nekuchengeta zuva rokutanga revhiki seSabata, maPurotesitendi ari kubvuma simba rayo rokuisa mitemo pazvinhu zvoumwari. Chechi yeRoma haina kurega zvayo chirevo chayo chokuti haikanganisi; uye kana nyika pamwe chete nemachechi ePurotesitendi vachigamuchira Sabata yenhema yakasikwa nayo, uku vachiramba Sabata yaJehovha, vari kubvuma chirevo ichi nenzira inoshanda. Vangataura simba rinosimbisa kushandurwa uku, asi kukanganisa kwokufunga kwavo kunoonekwa nyore. MuPapisiti akapinza pakukwana kuona kuti maPurotesitendi ari kuzvinyengera, vachivhara meso avo nemaune pachokwadi chiri munyaya yacho. Sezvo tsika yeSvondo ichiramba ichiwana kufarirwa, anofara, achinzwa aine chokwadi chokuti pakupedzisira ichaunza nyika yose yePurotesitendi pasi pemureza weRoma.”

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Ukujika kweSabatha kuwuphawu noma isibonakaliso segunya lebandla laseRoma. Labo abathi, beqonda okufunwa ngumthetho wesine, bakhethe ukugcina iSabatha yamanga esikhundleni seyiqiniso, ngalokho banika ukuhlonipha lawo mandla okuyiwo wodwa ayiyalayo. Uphawu lwesilo luyiSabatha lobupapa, elamukelwe yizwe esikhundleni sosuku olubekwe nguNkulunkulu.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Lakini wakati wa kuipokea chapa ya mnyama, kama ulivyowekwa katika unabii, bado haujafika. Wakati wa kujaribiwa bado haujafika. Kuna Wakristo wa kweli katika kila kanisa, likiwamo pia ushirika wa Kanisa Katoliki la Roma. Hakuna anayehukumiwa mpaka awe amepata nuru na kuona wajibu wa amri ya nne. Lakini wakati amri itakapotolewa ya kuilazimisha Sabato bandia, na wakati kilio kikuu cha malaika wa tatu kitakapowaonya wanadamu juu ya kumwabudu mnyama na sanamu yake, mstari wa kutenganisha yaliyo ya uongo na yaliyo ya kweli utawekwa wazi kabisa. Ndipo wale wanaoendelea katika uasi watapokea chapa ya mnyama katika vipaji vya nyuso zao au katika mikono yao.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Nematanho anokurumidza tiri kuswedera panguva iyi. Kana machechi ePurotesitendi achizobatana nesimba renyika kuti atsigire chitendero chenhema, icho madzitateguru awo akatsungirira kutambudzwa kunotyisa zvikuru nokuda kwokuchipikisa, ipapo Sabata repapa richamanikidzirwa nesimba rakabatanidzwa rechechi nehurumende. Kuchava nokutsauka kwenyika yose pachokwadi, uko kuchaguma chete mukuparara kwenyika.” Bible Training School, February 2, 1913.

We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.

Zvino takabatapo pazviratidzo zvishanu zvatiri kutsvaka kuziva tisati tanyatsobata chitsauko chacho pachacho. Guta umambo muchiporofita cheBhaibheri, uye muna Isaya makumi maviri nenhatu mune umambo huviri hunowirirana zvikuru, asi hwakasiyana pachena. Rokutanga ndiro “guta rinokorona,” uye rimwe ndiro “guta revatengesi.” Mumazuva okupedzisira simba riri kutonga mubatanidzwa une zvikamu zvitatu wedhiragoni, chikara, nomuporofita wenhema ndoupapa. Ndiro umambo hune korona.

> “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.

> “Patiri kuswedera kunhamo yokupedzisira, zvinokosha zvikuru kuti kuwirirana nokubatana zvivepo pakati pemidziyo yaShe. Nyika yazara nedutu, nehondo, nokusawirirana. Asi pasi pomusoro mumwe—simba roupapa—vanhu vachabatana kuti vapikise Mwari mumunhu wezvapupu Zvake. Kubatana uku kunosimbiswa nomupanduki mukuru. Paanenge achitsvaka kubatanidza vamiririri vake kuti varwise chokwadi, achashandawo kuti aparadzanise nokuparadzira vanochitsigira. Godo, kufungirana zvakaipa, nokutaura zvakaipa, zvinokurudzirwa naye kuti zvibereke kusawirirana nokupesana.” Testimonies, vhoriyamu 7, 182.

The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”

Umambo wenye taji ni Tiro, ambalo maana yake ni “mwamba.” Katika sura hii Tiro linaiwakilisha upapa unaofanya kazi ya kumghushi Kristo, kwa maana upapa ni mpinga-kristo. Neno “anti” katika mpinga-kristo humaanisha “badala ya.” Upapa hutafuta kumghushi Kristo katika kila ngazi, na jina Tiro humaanisha mwamba, kwa maana upapa ni bandia ya “Mwamba wa Milele.”

> Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.

> Ndiani akapa zano iri pamusoro peTire, guta rinopa korona, iro vatengesi varo vari machinda, uye vanochinjana zvinhu varo vari vanokudzwa venyika? Jehovha wehondo ndiye akarironga, kuti asvibise kuzvikudza kwekubwinya kose, uye kuti aise mukuzvidzwa vose vanokudzwa venyika. Yambuka nomunyika mako sorwizi, iwe mwanasikana weTarishishi; hapachina simba. Akatambanudza ruoko rwake pamusoro pegungwa, akazunungusa umambo; Jehovha akapa murayiro pamusoro peguta revatengesi, kuti aparadze nhare dzaro. Isaya 23:8–11.

We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.

Tinoda kuratidza, pamusoro pezvapupu zvizhinji, kuti “kuzununguswa kwoushe” kunoitwa naMwari, kubudikidza neIslamu. Islamu ndiro simba rinotsamwisa marudzi uye rinoshandiswa kuzunungusa marudzi. Panguva ino tiri kuzivisa kuti Ishe vakatemera kuunza mukuzvidzwa “vose vanokudzwa venyika,” avo vari “vatengesi” ne“vanoita zvokutengeserana,” vane “nhare dzavo dzakasimba” dzinofanira kuparadzwa. Guta revatengesi neguta rinogadza korona “zvakatsamwisa denga,” uye Ishe vakafunga kuparadza “nhare dzaro dzakasimba,” uye izvi zvinomirira upfumi. Kuputsika kweupfumi kunoitika mutemo weSvondo usati wauya muUnited States, nokuti mutemo weSvondo usati wasimbiswa, vagari veUnited States vanenge vachida kudzorerwa “kukunzwirwa nyasha naMwari nekubudirira kwenguva ino.” Nharo yavo ndeyokuti kutonga kwaMwari hakuzogumi kusvikira Svondo “yasimbiswa zvakasimba.” Zvapupu zvinoverengeka zveBhaibheri zvinobvumirana kuti tiri pamuromo pekuparara kukuru kweupfumi hwenyika. Kuputsika ikoko kunoitika mutemo weSvondo usati wauya, sezvakangoitikawo kuputsika kwa1837, kwakaitika October 22, 1844 isati yasvika.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> “Etavaliki lazzikizga ambuye kudawadziridiza kuti awo ateŵetera Chiuta ndiwo ŵakupangiska viheni ivi. Gulu ilo lapangiska kuti Kuchanya kukwiye lizamutimba masuzgo ghawo ghose pa awo, awo kupulikira kwawo malango gha Chiuta nkhalongozgi wakufumira nyengo zose ku ŵakuluska. Kuzamuyowoyeka kuti ŵanthu ŵakukhuŵazga Chiuta pakuswa sabata ya Lamulungu; kuti kwananga uku kwawovwira masoka agho ghangamara yayi kufikira pakuti kusunga Lamulungu kukhozgekenge mwankhongono; ndiposo kuti awo ŵakupharazga ivyo lamulo lachinayi likukhumba, mwakuti ŵakubwangandura kuchindika Lamulungu, mbakusuzga ŵanthu, kuŵatondeska kuti ŵawezgekereso ku uchizi wa Chiuta na ku vinthu vya umoyo uwemi. Ntheura mulandu uwo ukapelekeka kale pa muteŵeti wa Chiuta uzamuwerezgikaso, ndipo pa vifukwa vyakukolerana waka: ‘Ndipo vikachitika, apo Ahabu wakamuwona Eliya, Ahabu wakati kwa iyo, Kasi ndiwe uwo ukusuzga Israyeli? Ndipo iyo wakazgora, Ine nindasuzge Israyeli yayi; kweni iwe, na nyumba ya awuso, chifukwa mwaleka malango gha Yehova, ndipo iwe walondezga abaali.’ 1 Mathemba 18:17, 18. Apo ukali wa ŵanthu uzamukhuŵiskika chifukwa cha milandu yautesi, ŵazamulondezga nthowa yakuŵachitira mathenga gha Chiuta yakuyana chomene na iyo Israyeli wakugaluka wakalondezga kwa Eliya.” The Great Controversy, 590.

Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel the was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.

U-Elija ekh confronting the abaprofethi bakaBhali nabaphristi besihlahla eNtabeni iKarmeli umelela umthetho weSonto. Umlayezo ebandleni wawuthi, “khethani namuhla ukuthi niyakukhonza bani.” Lapho lo mlando uphindaphindwa emthethweni weSonto, umbuzo uba ngothi, “yiluphi usuku enizolukhetha, ngokuba usuku enilukhethayo lubonisa ukuthi nikhonza bani.” Ngaphambi kweNtaba iKarmeli kwakukhona iminyaka emithathu nengxenye yesomiso esinzima. Ngaphambi komthetho weSonto kukhona uchungechunge lwemithetho yeSonto, kodwa ayikaze “iqiniswe ngokuqinile.” Isimiso esihambisana nomthetho weSonto sithi ukuhlubuka kwesizwe kulandelwa ukubhujiswa kwesizwe. Isibonelo salokho nguConstantine, owathi ngonyaka ka-321 wamisa umthetho weSonto, kwase kuthi kungekudala emva kwalokho amacilongo amane okuqala eSambulo isahluko sesishiyagalombili aqala ukuletha iRoma yaseNtshonalanga esiphethweni sayo ngonyaka ka-476. Indaba kaConstantine ibalulekile ngoba yahlanganisa ukuphakanyiswa kweSonto okuqhubekela phambili, kanye nokubekelwa imingcele okuqhubekela phambili kweSabatha losuku lwesikhombisa ngesikhathi esifanayo. Lo mlando oqhubekayo wafinyelela esiphethweni sawo lapho izakhamuzi zaphoqwa ukugcina iSonto noma zishushiswe ngenxa yokugcina iSabatha. Lokho futhi kuyisiphetho somthetho weSonto okhuphukayo e-United States. Esinye isimiso esihambisana nokuphoqelelwa kokukhonza ngeSonto sithi, “ukuhlubuka kwesizwe kulandelwa ukubhujiswa kwesizwe.” Lesi simiso sisho ukuthi ukuqina okwandayo kokuphoqelelwa komthetho weSonto kuveza ukwanda kwezahlulelo zikaNkulunkulu, ngaphambi komthetho weSonto uqobo lweSambulo 13:11. Ukumiswa ngakunye kuyoletha ukubhujiswa okuhambelanayo. Izahlulelo izakhamuzi ezisola abagcina iSabatha ngokuthi ziyazibangela empeleni zibangelwa ukuqina okwandayo kokuphoqelelwa komthetho weSonto. Sifake indima ethathwe ku-The Great Controversy, engiyiqambe ngokuthi Sunday Progression. Ngingancoma ukuba niphinde niyifunde futhi. Ise sigabeni esinesihloko esithi The Spirit of Prophecy.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Mwari akafumura zvichaitika mumazuva okupedzisira, kuti vanhu Vake vagadzirirwe kumira vakasimba pamberi pechimvuramabwe chokupikiswa nehasha. Avo vakayambirwa pamusoro pezviitiko zviri pamberi pavo havafaniri kugara vakanyarara, vachimirira dutu rinouya, vachizvinyaradza kuti Ishe vachadzivirira vakatendeka Vavo pazuva rokutambudzika. Tinofanira kuva savanhu vakamirira Ishe wavo, tisingamiri mukusaita chinhu, asi mubasa rinobva pamwoyo, nokutenda kusingazununguki. Ino haisi nguva yokuti tibvumire pfungwa dzedu kubatikana nezvinhu zvisina kukosha zvikuru. Vanhu pavanenge vakarara, Satani ari kushanda nesimba kuronga zvinhu kuti vanhu vaIshe varege kuwanirwa tsitsi kana kururamisirwa. Sangano reSvondo rava kufambira mberi murima. Vatungamiri vari kuvanza nyaya chaiyo, uye vazhinji vanobatana nesangano iri havatooni pachavo kuti mafambiro aro akavanzika ari kutungamira kupi. Zvarinotaura zvinoita sezvinyoro uye sezvechiKristu, asi parichataura richaratidza mweya weshato. Ibasa redu kuita zvose zviri musimba redu kudzivisa ngozi iri kutityisidzira. Tinofanira kuedza kubvisa kusarura nokuzviisa pachiedza chakanaka pamberi pavanhu. Tinofanira kuisa pamberi pavo mubvunzo chaiwo uri kukakavadzanwa, nokudaro tichiisa kupikisa kunonyatsoshanda zvikuru pamatanho anorambidza rusununguko rwehana. Tinofanira kutsvakisisa Magwaro uye tigova vanokwanisa kupa chikonzero chokutenda kwedu. Muporofita anoti: ‘Vakaipa vachaita zvakaipa: uye hakuna mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa.’” Testimonies, vhoriyamu 5, 452.

It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.

Zvakaoma kuziva kufamba kuri kuitwa kwemitemo yeSvondo, nokuti kuri kufambira mberi “murima,” uye hupapa huri “muchivande uye husingafungidzirwi” “huchisimbisa masimba ahwo kuti huzadzise zvinangwa zvahwo.” Ichokwadi kuti basa rokupasisa mitemo yeSvondo murima inyaya huru iri pakati pechiyedzo chevane zana namakumi mana nezvina zvuru. “Hakuna kana umwe wavakaipa achanzwisisa,” maererano naDanieri naSista White. “Vakaipa” vari muna Danieri ndivo “mhandara dzakapusa” dzaMateu, idzo Sista White anozivisa sevaRaodhikia. Vakachenjera vachanzwisisa zviitiko zviri kuitika zvino, kunyange kana nhoroondo yakatikomberedza ichiratidzika sokunge inopesana neshoko raMwari. Tinotenda shoko raMwari here kana kuti zviri kuitika zvakatikomberedza? Asi takatoyambirwa kare kuti kuguma kwaizova sezvakanga zvakaita mazuva aNowa.

> “The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.

> “Nyika, yakazara nemhirizhonga, yakazara nokufara kusina Mwari, yakarara, yakarara mukuzvichengetedza kwenyama. Vanhu vari kuisa kure kuuya kwaIshe. Vanoseka yambiro. Kuzvikudza kunotaurwa kuchiti, ‘Zvinhu zvose zvinoramba zvichienderera sezvazvaiva kubva pakutanga.’ ‘Mangwana richava sezuva rino, uye zvikuru kwazvo richapfuma.’ 2 Petro 3:4; Isaya 56:12. Tichanyura zvakadzama mukuda mafaro. Asi Kristu anoti, ‘Tarirai, ndinouya sembavha.’ Zvakazarurwa 16:15. Panguva chaiyo iyo nyika iri kubvunza nokuseka ichiti, ‘Chipikirwa chokuuya kwake chiripi?’ zviratidzo zviri kuzadzika. Pavanenge vachidanidzira vachiti, ‘Rugare nokuchengeteka,’ kuparadzwa kwechimbichimbi kuri kuuya. Apo museki, murambi wezvokwadi, ava wokuzvitutumadza; apo maitiro enguva dzose ebasa mumitsara yakasiyana-siyana yokuwana mari achienderera mberi pasina hanya nomutemo; apo mudzidzi achitsvaka kwazvo zivo yezvinhu zvose kunze kweBhaibheri rake, Kristu anouya sembavha.”

> “Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.

> “Pasi panyika zvinhu zvose zviri mukusagadzikana. Zviratidzo zvenguva zvinotyisa. Zviitiko zvinouya zviri kukanda mimvuri yazvo mberi. Mweya waMwari ari kubvisa kuvapo kwake panyika, uye njodzi inotevera imwe njodzi pagungwa nepanyika. Kune madutu, kudengenyeka kwenyika, moto, mafashamo, kupondwa kwemhando dzose. Ndiani angaverenga remangwana? Kuchengeteka kuripi? Hapana chokwadi mune chipi nechipi chiri chevanhu kana chepanyika. Nokukurumidza vanhu vari kuzviisa pasi pemureza wavakasarudza. Vasingazorori vari kumirira nokucherechedza mafambiro avatungamiri vavo. Kune avo vari kumirira, vachicherechedza, uye vachishandira kuonekwa kwaIshe wedu. Rimwe boka riri kuwirirana richitevera hutungamiri hwomupanduki mukuru wokutanga. Vashoma vanotenda nomwoyo nomweya kuti kune gehena ratinofanira kupukunyuka naro uye kudenga kwatinofanira kukunda.”

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.

> “Kaŋaŋo kene kakwiba polepole pa isu. Zuŵa liŵala kuchanya, likuluta pa ulendo wake wa mazuŵa ghose, ndipo machanya ghakupharazga uchindami wa Chiuta. Ŵanthu ŵachali kurya na kumwa, kupanda na kuzenga, kutorana na kutengwa. Ŵamalonda ŵachali kugura na kuguliska. Ŵanthu ŵakuchimbirana yumoza na munyake, ŵakuphalirana pa kupokera malo ghapachanya chomene. Ŵakutemwa vyakusanguluska ŵachali kuzura ku malo gha maseŵero, ku mipikisano ya mahachi, ku nyumba za njuga. Kususkikana kukuru chomene ndiko kulipo, kweni ora la kuyezgeka likujara mwaluŵiro, ndipo mulandu uliwose uli pafupi kweruzgika kwamuyirayira. Satana wakuwona kuti nyengo yake njichoko. Wakhazikiska nthumwi zake zose kuti zigwire ntchito, mwakuti ŵanthu ŵapusikike, ŵapuluskike, ŵakhale ŵakukolerana na vya charu, na kukopeka maghanoghano ghawo, kufikira zuŵa la kuyezgeka lizakamara, ndipo chisasa cha lusungu chizamkajalirika kwamuyirayira.

> “Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.

> Zvakakomba, kuburikidza nemazana emakore, anosvika kwatiri mashoko aIshe wedu okunyevera kubva paGomo reMiorivhi achiti: “Chenjererai pachenyu, kuti mwoyo yenyu irege kuremerwa nguva ipi neipi nokuzvifadza zvakapfurikidza, nokudhakwa, uye nokufunganya nezvoupenyu huno, zuva iro rikakuwirai musingazvizivi.” “Naizvozvo rindai, munyengetere nguva dzose, kuti muwanikwe makakodzera kupunyuka zvinhu izvi zvose zvichazoitika, nokumira pamberi poMwanakomana womunhu.” Desire of Ages, 635, 636.

In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.

Muna chitsauko chemakumi maviri nezvitatu chaIsaya, Zidhoni iUnited States uye Tiro iupapa. Tiro naZidhoni akanga ari maguta ekare eFoinike aiwadzana panguva imwe chete, akanga ari pamhenderekedzo yeGungwa reMediterranean. Aizivikanwa nokutengeserana kwawo kwemugungwa, upfumi, nesimba rawo munyika yekare. Zidhoni ne“vatengesi” varo vakazadza patsva Tarishishi mundima iyi. Vatengesi veZidhoni vaitengeserana ne“mbeu yeSihori,” inova “goho rerwizi,” uye chibereko “cherwizi,” uye ndizvo “zvaanowana,” nokuti iye ndiye “musika wendudzi.” Vaprofita vose vanotaura pamusoro pokuguma kwenyika, saka ndiani ari musika wendudzi pakuguma kwenyika? NdiUSA.

Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?

සිහෝර් යනු මිසරයේ ගඟකි (බොහෝවිට නයිල් ඩෙල්ටාව) වන අතර, මිසරය ලෝකය වන බැවින්, එය ලෝකයේ ධනය නිරූපණය කිරීමට භාවිතා කරනු ලැබේ. සීදොන්ගේ “කන්‍යා දියණිය” එක්සත් ජනපදයේ අන්තිම පරම්පරාව නිරූපණය කරයි; ඇය ඉරිදා නීතියට සමගාමී වන යුද පාලන තත්ත්වයෙන්ද, එයට වහාම අනුව එන ජාතික විනාශයෙන්ද පීඩිත වේ. “මෙයද ඔබ ප්‍රීති වූ නුවර” (රාජ්‍යය) ද, එක්සත් ජනපදය ප්‍රීති වූ එයදැයි අසමින්, තූර් ගැන ඇති ප්‍රශ්නයෙන් සීදොන්ගේ ඒ කන්‍යාවන්ට තරවටු කරනු ලැබේ. “පුරාණ දවස්වල සිට පැවතෙන පුරාතනත්වය ඇති මේ රාජ්‍යයද” එයද, එසේ නම්, එම පදයට අනුව, ජලගැලීමෙන් පසුව, ඉතා ඉක්මනින්, නිම්රෝද් විසින් පිහිටුවන ලද්දේද?

God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.

Mwari akatema uye “akaronga” kuti “Tire, guta rinopfekedza korona,” rirambe richirohwa. Kurangwa kweupapa kunosanganisira kuparara kwechimiro chemari chenyika, nokuti “Ishe akapa” “murayiro pamusoro pe” “Zidhoni” “guta revatengesi,” (United States.) Murayiro Wake “wokuparadza nhare dzakasimba,” kana kuti hupfumi hweUnited States, ndiwo murayiro weSabata, nokuti kutsauka kwenyika kubva kuna Mwari kunoteverwa nokuparara kwenyika.

The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”

Chirango cheupapa chinotanga nokuputsika kweupfumi hwenyika yose mukupindura kuparadzwa kweupfumi hweUnited States. Zidhoni rine “imba” yakabatana neupfumi hwarwo, nokudaro richimiririra chimiro chemari chinoparadzwa, nokuti hamuchagoni kupindamo. Hakuchazovipo zvakare mari dzekuisa kana pundutso dzinobva mu“imba” iyoyo, nokuti yaparadzwa. Kuparadzwa ikoko kunoitika panguva yomurayiro weSvondo, kunyange zvazvo usati wasvika murayiro weSvondo patova nemitongo iri kuwedzera. Apo kuputsika kunorova, upapa, United States pamwe chete navatengesi varwo vakuru navatengesi varwo vanokudzwa, nezvikepe zveTarishishi, zvichachema zvikuru.

The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.

Mahali pa “Tarshishi” katika kifungu hiki panahusianishwa na utajiri wa nyakati za kale, na meli za Tarshishi katika Biblia ndizo ishara kuu kabisa ya nguvu za kiuchumi.

> For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.

> Nokuti zvikepe zvamambo zvaienda kuTarshishi pamwe chete navaranda vaHuramu; zvikepe zveTarshishi zvaingosvika kamwe chete pamakore matatu zvichiuya nendarama, nesirivha, nenyanga dzenzou, netsoko, namapikoko. Zvino mambo Soromoni akapfuura madzimambo ose enyika paupfumi napauchenjeri. 2 Makoronike 9:21, 22.

Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.

Ngarava dzinomirira simba rezvehupfumi, uye Tarshishi ndiyo ngarava inotungamirira mune zvehupfumi muuprofita hweBhaibheri. Chizvarwa chokupedzisira chaTarshishi, chinomiririrwa ne“mwanasikana” waTarshishi, chinoudzwa kuti “pfuura nomunyika yako sorwizi,” uye zvaanowana ndezvokuti nyika yake “haina kusisina simba,” uye haichagoni “kufara” pamusoro poushe hweTire. Simba ravakanga vachitsvaka raiva iro simba rekare rezvehupfumi reZidhoni, asi rakanga rapera, nokuti gungwa rakanga rataura “richiti, Handirwadzi pakusununguka, handibereki vana, handirereri majaya, kana kukudza mhandara,” nokudaro richiratidza chizvarwa chokupedzisira chegungwa, kureva marudzi avanhu venyika achichema kuparadzwa kwehupfumi hwenyika, uye panguva iyoyo vanhu venyika vanomuka vachisvika pachokwadi chokuti ivo ndivo chizvarwa chokupedzisira munhoroondo yenyika, uye kwanonoka kugadzirira upenyu husingaperi.

> “Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.

> “Mari ichakurumidza kurasikirwa zvikuru nokukosha kwayo pakarepo zvikuru apo chokwadi chezviitiko zvisingaperi chichazarurirwa kunzwisiso dzomunhu.” Evangelism, 62.

There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”

Pali malipoti awiri, kapena mauthenga awiri, amene amabweretsa ululu kwa onse m’ndimeyi. “Lipoti” loyamba likunena za Igupto, ndipo “lipoti” lachiwiri ndi Turo. Lipoti la Igupto lili m’nthawi yakale, pakuti Yesaya akuti, “monga pa lipoti la za Igupto,” motero akusonyeza kuti Mulungu anali atachitapo kanthu ndi Igupto asanawononge Zidoni (USA.) Zimene Mulungu anachita ku Igupto, zimenezo ndizonso zikuyimira “lipoti” la Igupto, ndiye kuti, anawononga Igupto mogwirizana ndi nthawi yoyamba imene Mulungu analowa m’pangano ndi anthu osankhidwa. Malipoti awiriwo ndi “lipoti” limodzi lomwelo. Lipoti la Igupto ndi chiyambi ndipo lipoti la Turo ndi mapeto. Alefa ndi Omega waonetsa pangano ndi anthu zikwi zana limodzi ndi makumi anayi ndi anayi m’masiku otsiriza mwa mbiri yoyambirira ya nkhani imeneyo. “Lipoti” lonena za Igupto ndilo chipulumutso cha pa Nyanja Yofiira pamene Farao ndi gulu lake lankhondo anawonongedwa, chimene chikuyimira mwa chithunzi chipulumutso chomaliza cha anthu a Mulungu monga chikuyimiridwa ndi “lipoti” limene liri “katundu wa Turo.”

The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.

Simba inomiririrwa muBhaibheri rinoparadza ngarava dzeTarishishi iChiIslamu. Nyaya yeChiIslamu ichazotorwa gare gare, saka tichazobata nyaya iyi zvakazara pane imwe nguva inotevera. Mundima iyi inomiririrwa se“Kitimi,” shoko rekare rinoreva Kuprosi, uye ndima yacho inoti kuparadzwa kweZidhoni neTire kunozarurwa kubva ku“Kitimi.” Chiratidzo cheChiIslamu chinosanganisirawo mufananidzo wakanyatsotsanangurika wekuparadzwa kweUnited States muchiporofita cheBhaibheri.

It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.

Ni muhimu kufuatilia siku na miaka inayotajwa katika kitabu cha Isaya, kwa maana mara nyingi hutambulisha wakati wa kiunabii wa kifungu kinachofuata. Isaya ishirini na tatu hufuata “mzigo” wa bonde la maono katika sura ya ishirini na mbili, ambao umetanguliwa na sura ya ishirini na moja yenye “mizigo” mitatu; na mizigo hiyo yote mitatu huitambulisha Uislamu. Kabla ya sura hiyo, katika mstari wa kwanza wa sura ya ishirini, huwekwa mazingira ya historia ya kiunabii ambamo unabii unaofuata wa maangamizi hutambulishwa katika sura zinazofuata.

> In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.

> Mwaka uwo Tartani yaje i Ashidodi (igihe Sarigoni umwami wa Ashuri yamwoherezaga), akarwanya Ashidodi akayifata. Yesaya 20:1.

The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.

Ijambo “Tartan” gishobora kuba izina, cyangwa birashoboka cyane ko ari icyubahiro cy’umukuru w’ingabo. Tartan yaje i Ashudodi, umugi wo muri Egiputa, arawufata, mu gihe cy’amateka ubwo Abashuri bagendaga barushaho kwigarurira isi. Ashuri yari ikigereranyo cya Babuloni. Ashuri na Babuloni byombi byari ubwami bwaturukaga mu majyaruguru, ubwami bwitwaga “intare” “zatatanyaga” intama z’Imana, kandi byombi bihabwa igihano kimwe. Ashuri yabanje, Babuloni iza nyuma.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Israyeli igondohwe rakapararira; shumba dzakaridzingira kure; pakutanga mambo weAsiriya akaridya; uye pakupedzisira Nebhukadhinezari mambo weBhabhironi akavhuna mapfupa aro. Naizvozvo zvanzi naJehovha wehondo, Mwari waIsrayeli: Tarirai, ndicharova mambo weBhabhironi nenyika yake, sezvandakarovera mambo weAsiriya. Jeremia 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

Kiupambikuchila, vose vabili ni “muasuri wakuisumpula.”

> “When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.

> “Senakeribu, uyo Muasiriya wokuqhosha, paakashora nekutuka Mwari, uye akatyisidzira Israeri neruparadziko, ‘zvakaitika usiku ihwohwo, kuti mutumwa waJehovha akabuda, akarova mumusasa wavaAsiriya vane chiuru chine zana namakumi masere nezvishanu.’ Vakanga ‘vaparadzwa varume vose vane simba noushingi, navatungamiri navakuru vehondo,’ kubva muuto raSenakeribu. ‘Naizvozvo akadzokera kunyika yake achinyadziswa pachiso chake.’ [2 Madzimambo 19:35; 2 Makoronike 32:21.]” The Great Controversy, 512.

The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.

Gore iro “Taratani akasvika kuAshidhodhi” uye “akatoritora,” rinomirira kukundwa kunoramba kuchienderera mberi kwenyika nesimba rehupapa sezvinoratidzwa mumavhesi matanhatu okupedzisira aDhanieri gumi nechimwe. Nhoroondo yedambudziko romutemo weSvondo, iro riri “mazuva okupedzisira” okutongwa kwokuongorora, uye rinotungamirira zvakananga mukutongwa kwokuita, (matambudziko manomwe okupedzisira) ndiyo mamiriro enhoroondo anomiririrwa ne“gore” rakasvika Taratani kuAshidhodhi. Mamiriro enhoroondo iyoyo paanenge aiswa pachena, Isaya anobva apa zviporofita zvitatu zvenjodzi pamusoro pechiIslamu, chimwe pamusoro peAdventizimu yeRaodhikia, uyezve mutoro weTire. Chitsauko makumi maviri nechina ndechimwe chemienzaniso yakajairika yamatambudziko manomwe okupedzisira, ichiteverwa nechitsauko makumi maviri nechishanu chinomirira kununurwa kwokupedzisira kwavanhu vaMwari, apo patinowana vanhu vaMwari vachitaura chimwe chezvirevo zvinozivikanwa zvikuru panguva huru yokutambudzika.

> And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.

> Uye kuchanzi pazuva iro zvichanzi, Tarirai, uyu ndiye Mwari wedu; takanga takamumirira, uye achatiponesa; uyu ndiye Jehovha; takanga takamumirira, tichafara uye tichapembera muruponeso rwake. Isaya 25:9.

The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.

Izana zana na makumi mana na zviri i mhandara dzakachenjera dzakamirira Ishe wadzo kuti auye kumuchato, kunyange zvazvo akanonoka maererano nomufananidzo wemhandara gumi. Havasi veRaodhikia; ndivo veFiraderifia. Kusvika pano, nyaya iyi yanga ichigadza mamiriro ezvinhu.

In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.

Muna 1798, Napoleon akatora papa akamuisa muutapwa, achiuya neronda rinouraya rechiprofita, iro rinoporeswa pakuguma kwenyika maererano naZvakazarurwa chitsauko 13. Panguva iyoyo United States yakatora nzvimbo yayo soumambo hwechitanhatu hwechiprofita cheBhaibheri maererano naDhanieri 2, 7, 8 na11 uye Zvakazarurwa 12, 13, 16, 17 na18. Kubva panguva iyoyo mberi, runyanga rweRepublican rweUnited States pamwe nerunyanga rwePurotesitendi (Adventism) zvakakanganwa kuti upapa ndianiko. 1798 ndiro gore rokutanga iro marudzi enyika dzose dzakasara enyika akabvuma United States senyika inozvitonga, uye ndirowo gore rakasvika shoko romutumwa wokutanga munhoroondo.

The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.

“Kauli mbiu” ya Mprotestanti wakati huo ilikuwa, “Biblia na Biblia peke yake.” Waprotestanti hujitambulisha kuwa watetezi wa Biblia peke yake, na wakati Uadventista ulipochukua joho lao katika kuja kwa malaika wa pili, walikubali “kauli mbiu” hiyo, na baadaye wakaitwa “watu wa kitabu.” Walikuwa wamepewa, kupitia huduma ya William Miller, mkusanyo wa kanuni ambazo, kama zingetumiwa ipasavyo, zingeifungua Biblia kwa akili za wote waliotaka kusikia. Kanuni za Miller za Ufafanuzi wa Unabii ndizo ambazo uvuvio unasema ni lazima tuzijifunze ikiwa tutatoa ujumbe wa malaika wa tatu.

> “Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.

> Kristu akati, “Kana munhu achida kunditevera, ngaazvirambe, atakure muchinjikwa wake, anditevere.” Zvakare akati, “Ndini chiedza chenyika; unonditevera haangatongofambi murima.” Chiedza chechokwadi chiri kupararira semwenje unobvira, uye avo vanoda chiedza havangafambi murima. Vachadzidza Magwaro, kuti vazive nechokwadi kuti vari kuteerera inzwi reMufudzi wechokwadi, kwete romutorwa.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> “Vaya vanobatikana mukuzivisa shoko remutumwa wechitatu vari kuongorora Magwaro maererano nehurongwa humwechete hwakatorwa naBaba Miller. Mubhuku duku rinonzi Views of the Prophecies and Prophetic Chronology, Baba Miller vanopa mitemo inotevera, yakapfava asi ine njere uye inokosha, yokudzidza Bhaibheri nokuritsanangura:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “‘1. Izwi rimwe nerimwe rinofanira kuva nokushanda kwaro kwakafanira panyaya iri kuiswa muBhaibheri; 2. Rugwaro rwose runokosha, uye runogona kunzwisiswa nokushingaira mukurushandisa nokurudzidza; 3. Hapana chakazarurwa muRugwaro chinogona kana chichavigwa kuna avo vanokumbira nokutenda, vasingazungunuki; 4. Kuti unzwisise dzidziso, unganidza pamwe chete magwaro ose pamusoro penyaya yaunoda kuziva, wobva wabvumira izwi rimwe nerimwe kuti rive nesimba raro rakafanira; uye kana uchigona kuumba dzidziso yako pasina kupokana, haugoni kunge uri mukukanganisa; 5. Rugwaro runofanira kuzvidudzira pacharwo, sezvo rwuri mutemo warwo pacharwo. Kana ndikavimba nomudzidzisi kuti anditsanangurire, uye iye akafungidzira zvarunoreva, kana kuda kuti zvive saizvozvo nokuda kwechitendero chake cheboka, kana kuti kuti afungidzirwe somunhu akachenjera, ipapo kufungidzira kwake, chishuwo chake, chitendero chake, kana uchenjeri hwake ndizvo zvinoita mutemo wangu, kwete Bhaibheri.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> “Ari pamusoro apa chikamu chemirau iyi; uye mukudzidza kwedu Bhaibheri tose tichaita zvakanaka kana tikateerera misimboti yakarondedzerwa.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Ukholwa lokweqiniso lwakhiwe phezu kweMibhalo eNgcwele; kodwa uSathane usebenzisa amaqhinga amaningi kangaka ukusonta iMibhalo nokungenisa iphutha, kangangokuba kudingeka ukuqaphela okukhulu uma umuntu efisa ukwazi lokho eyikufundisayo ngempela. Kungenye yezinkohliso ezinkulu zalesi sikhathi ukugxila kakhulu emizweni, nokuzibiza ngokuthi uqotho kuyilapho kunganakwa amazwi acacileyo ezwi likaNkulunkulu ngoba lelo zwi lingahambisani nemizwa. Abaningi abanasisekelo sokukholwa kwabo ngaphandle kwemizwa. Inkolo yabo iqukethe ukuthatheka; lapho lokho kuphela, ukukholwa kwabo kuyanyamalala. Imizwa ingaba ngamakhoba, kodwa izwi likaNkulunkulu lingukolweni. Futhi ‘yini,’ kusho umprofethi, ‘amakhoba kukolweni na?’”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “Palibe amene adzaweruzidwe chifukwa chosamvera kuunika ndi chidziwitso chimene sanakhale nacho konse, ndipo sanathe kuchipeza. Koma ambiri amakana kumvera choonadi chimene chimaperekedwa kwa iwo ndi nthumwi za Khristu, chifukwa amafuna kugwirizana ndi muyezo wa dziko; ndipo choonadi chimene chafika pa kumvetsa kwawo, kuunika kumene kwawala m’mtima, chidzawatsutsa pa Chiweruzo. M’masiku otsiriza ano tili ndi kuunika kosonkhanitsidwa kumene kwakhala kukuwala m’mibadwo yonse, ndipo tidzayesedwa mlandu mogwirizana nako. Njira ya chiyero siili pa mlingo umodzi ndi dziko; ndi njira yokwezedwa. Ngati tiyenda m’njira imeneyi, ngati tithamanga m’njira ya malamulo a Ambuye, tidzapeza kuti ‘njira ya olungama ili ngati kuunika kowala, kumene kuwala kwake kukuchulukira kufikira tsiku langwiro.’” Review and Herald, November 25, 1884.

You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.

Mungaŵerenga mwatsatanetsatane za malamulo a William Miller m’nkhani yotchedwa William Miller, pansi pa gulu la Prophetic Keys.

In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.

M’kuŵerenga kwathu kwa Baibulo tonse tidzachita bwino kumvera mfundo zomwe zafotokozedwa m’ malamulo a “Abambo Miller” okhudza kumasulira ulosi. Nyanga ya Chiprotestanti inapatsidwa chikalata chopatulika chimene timachitcha Baibulo, komanso inapatsidwa udindo woteteza ndi kulimbikitsa mfundo zomwe zili mmenemo; ndipo nyanga ya Chiprotestanti inapatsidwanso malamulo okhazikika oti igawire moyenera tanthauzo ndi cholinga cha zikalata zopatulika zimenezo.

The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.

Nyanga yeRepublicanism yakapiwa gwaro dzvene ratinoti Bumbiro reMitemo, uye yakapiwawo basa rokudzivirira nokusimudzira misimboti iri mariri. Nyanga yeRepublican yakapiwawo mitemo inoruramisira kupatsanura zvinorehwa nechinangwa chegwaro dzvene iri. Mitemo yakapiwa kuti inyoratso patsanura Bumbiro reMitemo iBill of Rights, uye inochengetera mukukudzwa chinangwa chinokosha zvikuru cheBumbiro reMitemo mumitemo yokutanga yeBill of Rights. Chigadziriso Chekutanga chakanyorwa muBill of Rights ndicho rusununguko rwechitendero, kutaura kwemaonero, kutaura, uye venhau.

> “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I

> “କଙ୍ଗ୍ରେସ କୌଣସି ଧର୍ମର ସ୍ଥାପନା ସମ୍ବନ୍ଧରେ କିମ୍ବା ତାହାର ସ୍ୱେଚ୍ଛାମୂଳକ ପାଳନକୁ ନିଷେଧ କରିବା ସମ୍ବନ୍ଧରେ କୌଣସି ଆଇନ ପ୍ରଣୟନ କରିବ ନାହିଁ; କିମ୍ବା ମତପ୍ରକାଶର ସ୍ୱାଧୀନତା, କିମ୍ବା ପ୍ରେସର ସ୍ୱାଧୀନତାକୁ ସୀମିତ କରିବ ନାହିଁ; କିମ୍ବା ଲୋକମାନଙ୍କର ଶାନ୍ତିପୂର୍ଣ୍ଣ ଭାବେ ସମାବେଶ ହେବାର ଏବଂ ଅଭିଯୋଗମାନଙ୍କର ନିବାରଣ ପାଇଁ ଶାସନଙ୍କୁ ଅର୍ଜି ପ୍ରଦାନ କରିବାର ଅଧିକାରକୁ ସୀମିତ କରିବ ନାହିଁ।” ଯୁକ୍ତରାଷ୍ଟ୍ର ସଂବିଧାନ, ସଂଶୋଧନ I

The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.

Mutemo weSvondo kurwisa kuri pachena nyaya yokutanga yeBumbiro reMitemo, inova inovimbisa rusununguko rwechitendero, urwo runobviswa nomutemo weSvondo, nokudaro zvichiratidza kuguma kweBumbiro reMitemo, kuguma kweUnited States soushe hwechitanhatu hwechiporofita cheBhaibheri, uye kutanga kwekutambudzwa kwavanhu avo panguva iyoyo vari kuzivisa shoko rengirozi yechitatu nokuchema kukuru. Avo vari kuzivisa kuchema kukuru kwengirozi yechitatu uye vachipikisa kuparadzwa kweFirst Amendment neBumbiro reMitemo vanotambudzwa navaya vaifanira kunge vachisimudzira nokushandisa mitemo mitsvene, inodzivirira gwaro dzvene ravakagadzwa kudzivirira. Uyu mufananidzo wokunzwisisa nokushandisa nhoroondo dzinoenderana dzenyanga mbiri dzechikara chapanyika chakafanana negwayana. Madzibaba akatanga Bumbiro reMitemo anoenderana naFather Miller. Shoko rokuti Father rinoshandiswa kuna Miller rinoreva mutungamiri, kwete muprista wapapa. Bhaibheri rinorambidza kudana vanhu kuti baba kana vachizviti vatungamiri vomudzimu. VaMillerite vanodanwa nezita rababa vavo, sezvinowanzoitika. Kukundikana kuona mutsauko uyu ndiko kukundikana kunzwisisa chimwe chikamu chezvinorehwa neshoko raEria, parinoshandura mwoyo yamadzibaba kuenda kuvana nowevana kuenda kumadzibaba.

The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.

MuIsaia makumi maviri nenhatu, United States ndiyo umambo hwechitanhatu hwechiporofita cheBhaibheri, uye hunoramba huri ihwohwo kusvikira hwapidigura Bumbiro rahwo paSvondo mutemo uri kukurumidza kuswedera. Umambo hwechitanhatu hunotonga kwemakore makumi manomwe echiporofita, anova mazuva amambo mumwe. Umambo (mambo umambo) hwakatonga kwemakore makumi manomwe hwaiva Bhabhironi. Mukati memakore makumi manomwe, runyanga rwehurumende yaiva hurumende yeBhabhironi, uye runyanga rwechechi rwaiva vaKaradhea. Danieri, Shadraki, Meshaki naAbhedhinego vanomirira vane zviuru zana namakumi mana nezvina. Nyanga dzose mbiri pamwe chete navanhu vaMwari zvinomiririrwa muuchapupu hwaDanieri. Makore makumi manomwe okutapwa muBhabhironi aiva mazuva amambo mumwe ayo Isaya anoshandisa kuratidza kuti nhoroondo yechiporofita yeUnited States nenhoroondo yeAdventism kubva muna 1798 kusvikira paSvondo mutemo.

Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.

Kutara mutsetse wenhoroondo yeuprofita wemanyanga ose ari maviri eUnited States kunotibvumira kufunga nezvekuguma nekutanga, tichishandisa zvapupu zvemanyanga maviri kuti tizivise chimiro cherimwe banga. Pamusoro pazvo, manyanga ose akanga akafanana. Muna Danieri makanga mune manyanga, mamwe akavhunika, uye makabuda manyanga kubva mubanga rakavhunika. Mamwe manyanga muna Danieri akanga asina kuenzana pakukura, rimwe richimuka gare gare kupfuura rimwe. Hazvina kudaro, panyaya yemanyanga maviri eUnited States. Manyanga iwayo maviri anofambirana munhoroondo imwe chete uye anoburitsa zviratidzo zvimwe chete zvenzira, kunyange hazvo achisiyana kune mumwe nomumwe maererano nechinangwa chawo. Munewo zvipingaidzo kana zvinyorwa zvekucherechedza mukati menhoroondo iyi izvo zvakakoshawo kuti zvinzwisiswe.

In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.

Pakutanga kweAdventism kwakava neshanduko kubva munhoroondo yechiporofita inomiririrwa nechechi yeFiradherufia kuenda kuchechi yeRaodhikia. Naizvozvo, pakuguma panofanira kuvewo neshanduko kubva munhoroondo yechiporofita yeRaodhikia. Zvakazarurwa zvaJesu Kristu zvinosanganisira chiedza chekunzwisisa uku, uye chikamu chezviri kusunungurwa chisimbiso panguva ino.

And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”

Uye “pakupera kwemakore makumi manomwe” papa “achaimba,” uye “hure” “rakanga rakanganwika” richarangarirwa. Iye “anorangarirwa” pamutemo weSvondo, apo nyaya yacho iri pakati pokunamatwa kwezuva, kana kunamatwa kwezuva iro murayiro waMwari wakaraira vanhu kuti “varangarire.”

In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.

Muutendi uno mu kaambo kano twatantika ukuti ilyashi lya kuyula kwa Babyloni imyaka makumi mutanda na cine lubanza lulanga ilyashi lya United States ukufuma mu 1798 ukufika ku mulandu wa pa Mulungu wa Sande. Mu kaambo akaambilepo kale, kabili lyonse mu Matebulo ya Habakkuku, twalanga ukuti ukutwalilwa mu bufiirwa mu Eguputo no kupokololwa ukufuma mu Eguputo, na co cine cilangisha ilyashi lya United States pamo na bantu ba kwa Lesa. Ayo mayashi yane ya Babyloni, Eguputo, Adventism, na United States te meye yeka ayengaletwa pa mayashi aya; lelo ilyo twabikapo umulandu wa kutangilila kwa kutanwa ku ayo mayashi yane, cishinka cintu cakulenga ukumfwila. Ndepwisha aka kaambo no kulangisha kumo kwapusanako, ukwaicefya fye, ukwa ico ndepilibula, kabili ico ndefwaya ukutwalilila naco ilyo tukayanda bwino bwino ilyashi lya Esaaya twente-thrii panshita imbi.

The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.

Nhoroondo yeBhabhironi ine mambo akatendeuka pakutanga uye mambo akaipa pakupedzisira. Hazvina basa kuti angadai ari Biden kana Trump, nokuti bhuku raDhanieri rinodzidzisa kuti ndiMwari anogadza vatongi uye anovabvisa pachigaro. Chinogona kusimbiswa pamusoro pemutungamiri angava weDemocrat kana weRepublican panguva yomurayiro weSvondo ndechokuti mutungamiri akaipa. Nebhukadhinezari aiva Bhabhironi, aiva mudzvinyiriri weBhabhironi, akanga akagadzirira kukandira varume vatatu vakarurama mumoto. Asi pakupedzisira akatendeukira kuna Mwari waDhanieri. Hazvina kudaro nomutungamiri wokupedzisira, Bherishazari. Aiva mambo akaipa. United States muchiporofita inotanga segwayana, chiratidzo chaKristu nechibayiro Chake nokuda kwavanhu. Pakupedzisira United States ichataura sedhiragoni. Shanduko kubva kuna Kristu kuenda kuna Satani mumutsetse uyu wenhoroondo inomiririrwa nemusiyano uripo pakati paNebhukadhinezari naBherishazari.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “Belshazaru alikuwa amepewa nafasi nyingi za kujua na kutenda mapenzi ya Mungu. Alikuwa amemwona babu yake, Nebukadneza, akifukuzwa kutoka katika jamii ya wanadamu. Alikuwa ameona akili ambayo mfalme huyo mwenye kiburi alijivunia ikiondolewa na Yeye aliyeimpa. Alikuwa amemwona mfalme akifukuzwa kutoka katika ufalme wake, na kufanywa mshirika wa wanyama wa porini. Lakini upendo wa Belshazaru kwa anasa na kujitukuza ulifuta mafundisho ambayo hakupaswa kamwe kuyasahau; naye akatenda dhambi zinazofanana na zile zilizoleta hukumu za kutisha juu ya Nebukadneza. Alipoteza nafasi alizopewa kwa neema, akipuuzia kutumia nafasi zilizokuwa ndani ya uwezo wake ili kuifahamu kweli. ‘Nifanye nini nipate kuokolewa?’ lilikuwa swali ambalo mfalme huyo mkuu lakini mpumbavu alilipita kwa kutokujali.” Bible Echo, April 25, 1898.

Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.

Cherechedzai kuti Bherishazari wakaipa ndiye mambo benzi. Akatambura mutongo mumwe chete nowababa vake Nebhukadhinezari, nokuti mitongo yose iri miviri yakaratidzirwa se“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Nebhukadhinezari akanga ari kumasango achirarama sechikara kwamazuva zviuru zviviri namazana mashanu nemakumi maviri, izvo zviri makore manomwe eBhaibheri; uye mutongo womwanakomana wake Bherishazari, wakanyorwa pamadziro, unomiririrawo zviuru zviviri namazana mashanu nemakumi maviriwo. Musiyano ndewokuti mutongo wakanga uri pamusoro paNebhukadhinezari wakamutendeutsa ukamuita mambo akachenjera, asiwo mutongo waBherishazari wakanga uri pamusoro pamambo benzi.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Kumambo wokucina weBhabhiloni, njengokuba kwakunjalo ngokomfuziselo kowokuqala walo, kwase kufikile isigwebo soMlindi wobuThixo: ‘O kumkani, ... kuthethwa kuwe; Ubukumkani bususiwe kuwe.’ Daniyeli 4:31.” Abaprofeti naMakhosi, 533.

The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.

Kunyorwa kuri pamadziro kumutungamiri wekupedzisira ndiko kuvandudzwa kwekutanga, kunozivisa “rusvingo” rwekuparadzaniswa kwechechi nehurumende, izvo mambo wokupedzisira benzi asinganzwisisi. “Nguva nomwe” dzaRevhitiko 26 dzinomirira “kuparadzirwa kwavanhu” kunoitwa namambo wokuchamhembe paMutemo weSvondo. Kuparadzirwa ikoko ndiko kuparara kwenyika kunotevera Mutemo weSvondo. Rudzi rwechitanhatu rwakakanganwa zvidzidzo zvamadzibaba aro akatanga nyika, avo vakanyora Bumbiro reMitemo kuti vadzivirire kwete chete kubva kuchechi yakaora, asiwo kubva kumadzimambo eEurope aitsiva utsinye, ayo mukadzi akaora akarara nawo. Madzibaba akatanga nyika anomirira avo vakaramba upapa namadzimambo eEurope, nokuti vaiziva kubva pazvakaitika kwavari pachavo, mushure mokubuda mukuparadzirwa kwemakore ane chiuru namazana maviri namakumi matanhatu erima reupapa, kuti kudzivirirwa pakutonga kweutsinye hwakadaro kwaifanira kuva musimboti mukuru weBumbiro ravo idzva. Vaiva madzibaba akachenjera, vaiva vakaita segwayana, asi hazvizovi zvakadaro nababa vokupedzisira, nokuti iye achataura seshato. Madzibaba akabuda mukuparadzirwa, asi mwanakomana anodzokera mukuparadzirwa. Mudzvanyiriri muzviitiko zvose izvi ndiro upapa hwokutanga noupapa hwokupedzisira.

The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.

Chiratidzo chekutongwa kwakauya pamusoro paNebhukadhinezari, mambo wokutanga, uye pamusoro pamambo wokupedzisira Bherishazari, chaiva kuparadzirwa kwe“nguva nomwe” kweRevhitiko makumi maviri nenhanhatu. Nebhukadhinezari akazvirarama, uye Bherishazari akazvinyorerwa pamadziro setsananguro yeguva rake usiku ihwohwo chaihwo hwaakafa. Chiratidzo cherunyanga rweRepublican pakutanga chaiva kutiza kwaro kubva muusungwa hwamambo wokumusoro, uye chiratidzo cherunyanga rweRepublican pakuguma kwaro kusungwa kunouyiswa namambo wokumusoro. Mutemo weSvondo ndiwo “usiku ihwohwo chaihwo” hwainofa sehumambo hwechitanhatu hwechiporofita cheBhaibheri. Mumifananidzo yose mina, Bherishazari, Nebhukadhinezari, uye kutanga nokuguma kwerunyanga rweRepublican, makumi maviri neshanu makumi maviri eRevhitiko makumi maviri nenhanhatu, ndicho chiratidzo chinomiririrwa pakutanga nepamagumo. Izvozvo zvinomirira siginicha yaAlpha naOmega.

The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.

Uporofita hwekutanga hwe“nguva” hwakawanikwa naWilliam Miller hwaiva makore zviuru zviviri nemazana mashanu nemakumi maviri eRevhitiko makumi maviri nenhanhatu. Ndiro raiva dombo rokutanga munheyo yakaiswa naJesu kubudikidza nebasa raMiller. Rakanga ririwo chokwadi chokutanga chenheyo chakaiswa parutivi neAdventism muna 1863. Apo matombo ose aMiller echokwadi akaiswa munheyo, zvokwadi izvozvo zvakamiririrwa pamatafura maviri aHabhakuki, ayo ari machati evapayona a1843 na1850. Matafura maviri iwayo anomiririra ukama hwesungano pakati paMwari navanhu vake vane zita rechitendero, sezvakangoitawo matafura maviri eMirayiro Gumi kumirira sungano neIsraeri yekare.

At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….

Kumagumo y’Ubwadiventisti bw’i Lawodikiya, igihe buzacirwa hanze mu kanwa k’Umwami ku itegeko ryo ku Cyumweru, inyandiko iri ku rukuta ni ya mbonerahamwe ebyiri zera z’abapayoniya. Izo mbonerahamwe badashobora gusoma, kuko banze kugirirwa umumaro n’ubutumwa bw’umuburo mu ntangiriro y’amateka yabo….

The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.

Dambudziko remari ra1837 muUnited States rakanga riri chiitiko chakaoma chakakonzerwa nokusangana kwezvinhu zvoupfumi, mitemo, nemabasa okufungidzira emusika.

Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.

Umfutamariro w’Ubucuruzi bw’Ubwihimbahiro: Mu myaka yabanje kugera ku wa 1837, habaye ukwiyongera gukabije kw’ubucuruzi bw’inyungu zishingiye ku kwibwira no gushora imari, bwaterwaga ahanini no kwaguka kw’igihugu kijya iburengerazuba. Ugucuruza ubutaka gushingiye ku kwibwira inyungu, cyane cyane mu turere tw’imbibi two mu burengerazuba, kwatumye ibiciro by’ubutaka bizamuka birenze urugero kandi abantu bafata imyenda myinshi ikabije.

Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.

**Mkopo Rahisi na Utoaji wa Mikopo ya Kihisia:** Benki na taasisi za kifedha zilikuwa zikitoa kiasi kikubwa cha mikopo na fedha za kuazima, mara nyingi bila dhamana ya kutosha. Upatikanaji huu mwepesi wa mikopo ulichangia msisimko wa ubashiri wa kifedha na kuongeza hatari za kuyumba kwa uthabiti wa kifedha.

Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.

Kuwedzera kwakanyanyisa kwemabhanga: Mabhanga akanga achikurumidza kuwedzera mashandiro awo, kazhinji achiburitsa mari yepamapepa (manotsi emabhanga) yakawanda kupfuura mari yesimbi chaiyo (ndarama nesirivha) yavaiva nayo yekuitsigira. Maitiro aya, aizivikanwa se“wildcat banking,” akaguma nokuwandisa kwemari yaifamba-famba isina kurongeka uye isingavimbiki.

Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.

ආර්ථික ප්‍රතිපත්ති පිළිබඳ ජැක්සන්ගේ භූමිකාව: ජනාධිපති ඇන්ඩෘ ජැක්සන්ගේ ප්‍රතිපත්ති අර්බුදය තීව්‍ර වීමට දායක විය. ඔහු 1836 දී Specie Circular නිකුත් කළේය. එමඟින් රාජ්‍ය පොදු ඉඩම් මිලදී ගැනීම කඩදාසි මුදල් වෙනුවට දෘඪ මුදලින් (රන් හා රිදී) පමණක් කළ යුතු බව නියම කරන ලදී. එහි ප්‍රතිඵලයක් ලෙස බැංකු නෝට්ටු දෘඪ මුදලට මාරු කරගැනීම සඳහා හදිසි තදබදයක් ඇතිවී, මූල්‍ය පීඩන හා බැංකු අසාර්ථකවීම් සිදුවිය.

International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.

Zvinhu zvePasi Rose: Dambudziko muUnited States rakakanganiswawo nemamiriro ezvehupfumi enyika dzepasi rose. Kudzikira kwehupfumi hweBritain, iyo yaiva umwe wevakuru vaibatana neUnited States mukutengeserana, kwakakonzera kuderera kwekudiwa kwezvinhu nezvinotengeswa kunze neAmerica. Izviwo zvakazokanganisa mabhizimisi eAmerica uye zvikabatsira mukuwedzera kwenhamo yezvehupfumi.

Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.

Kutya na Kukimbilia Benki: Mnamo Mei 1837, mfululizo wa mishtuko ya kifedha, ikiwa ni pamoja na kufilisika kwa benki na kubanwa kwa mikopo, ulisababisha hali ya kutishika miongoni mwa wawekezaji na wenye amana. Kutishika huko kulichochea wimbi la kukimbilia benki na kubanwa kwa mikopo kwa kiwango kikubwa.

Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.

Kupunguka kwa Kiasi cha Fedha Kilichopo: Benki ziliposhindwa na mikopo kuwa migumu kupatikana, kiasi cha fedha kwa jumla katika uchumi kilipungua kwa kiwango kikubwa. Kupungua huku kwa kiasi cha fedha kulizidisha matatizo ya kiuchumi na kuimarisha mdororo wa uchumi. Muunganiko wa mambo haya ulisababisha kuzorota kwa uchumi kwa kiwango kikubwa, kukiwa na kufeli kwa benki, ukosefu wa ajira, kupungua kwa matumizi ya walaji, na mdororo mkuu wa uchumi kwa ujumla.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Hatina chinhu chokutya pamusoro peramangwana, kunze kwekunge tikakanganwa nzira iyo Ishe vakatitungamirira nayo, nedzidziso yavo munhoroondo yedu yakapfuura.” Life Sketches, 196.

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