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# The Revelation of Jesus Christ - Number Thirteen

Kuzarurwa kwaJesu Kristu - Nhamba Gumi neTatu

The War in Heaven and the Last Days: Unveiling the Prophetic Timeline from Revelation 12 & 13

Hondo iri Kudenga neMazuva Okupedzisira: Kufukunura Nguva yeChiporofita kubva muna Zvakazarurwa 12 na13

Author

Jeff Pippenger

Published

November 9, 2023

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We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.

Tanga tichizivisa hondo yokudenga inotsanangurwa muchitsauko chegumi nembiri chebhuku raZvakazarurwa. Tichishandisa musimboti wehunhu hwaKristu hunova Arfa naOmega, taswedera kuhondo yokudenga iri muchitsauko chegumi nembiri sechipikiso chinofananidzira hondo yokudenga inoitika mu“mazuva okupedzisira.” Mashoko okuti “mazuva okupedzisira” muBhaibheri neMweya woUprofita anoreva mazuva okupedzisira okutongwa kwokunzvera.

We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.

Tauona masimba matatu aSatani ari muchitsauko chegumi nembiri negumi nenhatu, kwete semasimba akazadzikiswa munhoroondo yakapfuura, asi sekuzadzikiswa kwemazuva ano kwemasimba iwayo anotungamirira nyika kuArmagedhoni. Shato iri muchitsauko chegumi nembiri iUnited Nations, chechi yeKatorike iyo ichamutsidzwazve pamurayiro weSvondo muUnited States, ndiyo chikara chinobva mugungwa chemuchitsauko chegumi nenhatu, uye chikara chepanyika chine nyanga mbiri iUnited States.

We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.

Taƙaice mun kasance muna gane cewa yaƙin da aka saba fahimta a sura ta goma sha biyu a matsayin keɓaɓɓen wakilcin tawayen Lucifer a sama kaɗai, a zahiri yana misalta wani yaƙi ne da yake gab da faruwa a sammai na duniya, yana farawa da dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka. Mun ɗauki lokaci mu gane cewa akwai wata hanyar gwaji da aka kwatanta daga Ru’ya ta Yohanna sura ta goma sha uku, aya ta goma sha ɗaya zuwa ta goma sha bakwai, wadda ta ƙunshi gane samuwar siffar dabbar. Siffar dabbar tana wakiltar haɗuwar coci da ƙasa, inda coci ce take da iko a cikin dangantakar. Sa’ad da coci take da iko, sai ta yi amfani da ƙasa domin tilasta koyarwarta da kuma tsananta wa waɗanda take ayyana a matsayin ’yan bidi’a. Hanyar gwaji ta duniya baki ɗaya da take da alaƙa da samuwar siffar dabbar, an fara cika ta ne a cikin Amurka. Siffofin annabci na kowanne daga cikin waɗannan hanyoyin gwaji guda biyu, ainihin iri ɗaya ne ko a Amurka ko kuwa a duniya.

We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.

Takanongedzera kunguva mbiri dzakafanana dzamazuva ane chiuru chimwe namazana maviri namakumi matanhatu dzakatangira uye dzakatevera muchinjikwa sechapupu chechipiri chokuzivikanwa kwemaitiro maviri anotevedzana ekuedzwa kwemufananidzo wechikara pamagumo enyika. Kuumbwa kwemufananidzo wechikara muUnited States pakati paGunyana 11, 2001, neSvondo mutemo uri kuuya nokukurumidza, kunotangira kuumbwa kwemufananidzo wechikara muUnited Nations mushure meSvondo mutemo uri kuuya nokukurumidza. Mazuva ane chiuru chimwe namazana maviri namakumi matanhatu ebasa raKristu kubva parubhabhatidzo rwake kusvikira pamuchinjikwa akatangira mazuva ane chiuru chimwe namazana maviri namakumi matanhatu ebasa revadzidzi vake rakatevera muchinjikwa. Mitsetse miviri iyi, yose iine nguva mbiri dzinomirira miedzo yakafanana munguva imwe neimwe, inomirira dingindira remufananidzo waKristu kana kuti remufananidzo waantikristu.

The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.

Mazuva ane chiuru chimwe namazana maviri namakumi matanhatu ebasa raKristu akaguma pamuchinjikwa, akatanga apo Mweya Mutsvene akaburuka paari pakubhabhatidzwa kwake, zvichienderana nengirozi ine simba yaZvakazarurwa gumi nesere ichiburuka musi wa11 Gunyana, 2001.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Kwaza izwi endalithethileyo lokuba iNew York iza kutshayelwa limaza elikhulu? Oku andizange ndikuthethe. Ndathi, njengoko ndandikhangela izakhiwo ezikhulu zisakhiwa apho, umgangatho phezu komnye, ‘Ziya kwenzeka izinto ezoyikekayo kangakanani na xa iNkosi iya kusuka inikine umhlaba ngamandla amakhulu! Ngoko ke amazwi eSityhilelo 18:1–3 aya kuzaliseka.’ Isahluko sonke seshumi elinesibhozo seSityhilelo sisilumkiso ngoko kuza kwehlela ihlabathi. Kodwa andinalo ukhanyiselo oluthile ngokukodwa malunga noko kuza kwehlela iNew York, ngaphandle kokuba ndiyazi ukuba ngenye imini izakhiwo ezikhulu zalapho ziya kuwiswa phantsi kukujika nokubhukuqwa kwamandla kaThixo. Ngokokukhanya endikunikiweyo, ndiyazi ukuba intshabalalo ikhona ehlabathini. Ilizwi elinye elivela eNkosini, ukubamba nje kube kanye kwamandla ayo amakhulu, yaye ezi zakhiwo zinkulu ziya kuwa. Ziya kwenzeka izinto ezoyikeka kwazo esingenakuzicingela.” Review and Herald, Julayi 5, 1906.

The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.

Nthawi ya masiku chikwi chimodzi ndi mazana awiri ndi makumi asanu ndi limodzi m’mbiri ya Khristu, imene inatha pa mtanda, ikuimira nthawi imene imamalizika pa lamulo la Lamlungu lomwe likubwera posachedwa. Mtanda ukuimira lamulo la Lamlungu. Zonsezi ndi zizindikiro za chiweruzo. Zonsezi zikuimira kubwera kwa chiwonongeko cha dziko pa mtundu umene chochitika cha chiweruzo chikuchitikamo. Zonsezi zinachitika m’dziko lokongola la Yuda. M’mbiri ya Khristu linali dziko lenileni lokongola la Yuda, ndipo pa lamulo la Lamlungu ndi dziko lauzimu lokongola la Yuda, United States of America. Pa mtanda, Khristu anakwezedwa kuti akope anthu onse kwa Iye yekha.

> And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.

> “Na mimi, nitakapoinuliwa kutoka duniani, nitawavuta watu wote kwangu.” Alisema hayo kuonyesha ni kifo cha namna gani ambacho angekufa. Yohana 12:32, 33.

At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.

Pa murayiro weSvondo, mureza wezana nemakumi mana nezvina zvuru unosimudzwa kuitira kuti ukwezvere vanhu vose kuna Kristu.

> And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.

> Na u ta tlakusa xifaniso eka matiko lama le kule, a ba nkulungwana eka wona ku sukela emakun’wini ya misava; kutani, vonani, ma ta ta hi ku hatlisa swinene. Esaya 5:26.

The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.

Mwaka elufu n’emyenda mukaaga mu nkaaga mu byafaayo bya Kristo egoberera omusaalaba, gikwatira ku Mikayiri ng’ayimiriddewo mu kukubibwa amayinja kwa Siteefano.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.

> Asi iye, akazadzwa noMweya Mutsvene, akatarisa kudenga nokushinga, akaona kubwinya kwaMwari, naJesu amire kuruoko rworudyi rwaMwari; akati, Tarirai, ndinoona matenga azarurwa, noMwanakomana womunhu amire kuruoko rworudyi rwaMwari. Mabasa 7:55, 56.

The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.

Mwedzi makumi mana naiviri okufananidzira enguva yokuedzwa yomufananidzo wokupedzisira wechikara, anoguma Mikaeri amira, uye zvinoratidza kupera kwenguva yokuedzwa kwavanhu.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> Uye panguva iyo Mikaeri achasimuka, muchinda mukuru anomiririra vana vavanhu vako; uye kuchava nenguva yokutambudzika, isina kumbovapo yakadai kubva pakavapo rudzi kusvikira panguva iyo; uye panguva iyo vanhu vako vachaponeswa, mumwe nomumwe achawanikwa akanyorwa mubhuku. Danieri 12:1.

The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.

Thiha yotlhe ha ditsamaiso tsa diteko tsa setshwantsho sa sebatana ka bobedi, di na le basupi ba bangwe ba seporofeto ba ka mo teng. Fa go tlhaloganngwa sentle, mme ke a dumela gore batho ba le mmalwa fela ba tlhaloganya boammaaruri jono; mme tsamao ya ntlha ya teko ya setshwantsho sa sebatana e e diragadiwang kwa United States, e simolotse ka Lwetse 11, 2001, fa tatlhego ya boraro e ne e tsena mo hisitoring. Molao wa Tshipi, kwa tsamao eo ya ntlha ya teko ya setshwantsho sa sebatana e khutlang gone, o tshwaya go goroga ga tatlhego ya boraro mo katlholong kgatlhanong le United States ka ntlha ya go fetisiwa ga Molao wa Tshipi. Mo nakong eo go goroga ga tatlhego ya boraro go diragatsa go galefisiwa ga ditšhaba, mo go diragatseng Tshenolo 11:18, le go umakwa ga ntlha ga karolo ya Boiselamo ya go galefisa ditšhaba mo porofetong ya Baebele.

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> Uye achava munhu wesango; ruoko rwake ruchava pamusoro pavanhu vose, noruoko rwavanhu vose ruchava pamusoro pake; uye achagara pamberi pehama dzake dzose. Genesisi 16:12.

The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.

Mutemo wezuva reSvondo uri kuuya nokukurumidza ndiwo magumo enguva yokutanga yokuedzwa, uye panguva imwe chetewo ndiwo mavambo enguva yokupedzisira yokuedzwa. Nguva yokupedzisira yokuedzwa inoguma apo nguva yenyasha yomunhu inovharwa, uye panguva iyoyo mhepo ina, dziri chiratidzo chenhamo yechitatu, dzinosunungurwa zvizere.

> “When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.

> “ଶ୍ରେଷ୍ଠ ଉଦ୍ଧାରକ ଯେତେବେଳେ ଯିହୂଦୀ ଜନଗୋଷ୍ଠୀମଧ୍ୟରେ ପରମେଶ୍ୱରଙ୍କଠାରୁ ବିଚ୍ଛିନ୍ନ ହୋଇଥିବା ଏକ ଜାତିକୁ ଦେଖିଲେ, ସେତେବେଳେ ସେ ଜଗତ ଓ ପାପାତ୍ୱ ସହିତ ଏକତ୍ରିତ ହୋଇଥିବା ନାମମାତ୍ର ଖ୍ରୀଷ୍ଟିୟ ମଣ୍ଡଳୀକୁ ମଧ୍ୟ ଦେଖିଲେ। ଏବଂ ସେ ଯେପରି ଓଲିଭେତ ପର୍ବତ ଉପରେ ଦଣ୍ଡାୟମାନ ହୋଇ, ସୂର୍ଯ୍ୟ ପଶ୍ଚିମ ପର୍ବତଶ୍ରେଣୀ ପଛରେ ଅସ୍ତ ଯାଉ ପର୍ଯ୍ୟନ୍ତ ଯିରୂଶାଲେମ ଉପରେ କାନ୍ଦୁଥିଲେ, ସେପରି ସେ ସମୟର ଏହି ଶେଷ କ୍ଷଣଗୁଡ଼ିକରେ ପାପୀମାନଙ୍କ ପାଇଁ କାନ୍ଦୁଛନ୍ତି ଏବଂ ସେମାନଙ୍କ ସହିତ ଅନୁରୋଧ କରୁଛନ୍ତି। ଶୀଘ୍ରେ ସେ ଚାରି ବାତାସକୁ ଧରି ରଖିଥିବା ଦୂତମାନଙ୍କୁ କହିବେ, ‘ମହାମାରୀଗୁଡ଼ିକୁ ଛାଡ଼ି ଦିଅ; ଅନ୍ଧକାର, ବିନାଶ ଓ ମୃତ୍ୟୁ ମୋର ବ୍ୟବସ୍ଥା ଉଲ୍ଲଂଘନକାରୀମାନଙ୍କ ଉପରେ ଆସୁ।’ ସେ କି ସେମାନଙ୍କୁ, ଯେମାନେ ମହାନ ଆଲୋକ ଓ ଜ୍ଞାନ ପାଇଥିଲେ, ଯିହୂଦୀମାନଙ୍କୁ କହିଥିବା ପରି ଏହା କହିବାକୁ ବାଧ୍ୟ ହେବେ, ‘ଯଦି ତୁମେ, ହଁ, ଅନ୍ତତଃ ଏହି ତୁମ ଦିନରେ, ତୁମ ଶାନ୍ତିସହ ସମ୍ପର୍କିତ ବିଷୟଗୁଡ଼ିକୁ ଜାଣିଥାନ୍ତା! କିନ୍ତୁ ବର୍ତ୍ତମାନ ସେଗୁଡ଼ିକ ତୁମ ଚକ୍ଷୁଠାରୁ ଗୋପନ ହୋଇଯାଇଛି’?” Review and Herald, October 8, 1901.

In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.

Katika historia ya Kristo, alama ya kwanza ya kipindi cha kwanza cha siku elfu moja mia mbili sitini ilianza katika ubatizo Wake, ambao ulikuwa ishara ya kifo na ufufuo Wake. Kipindi hicho kiliishia katika kifo na ufufuo Wake, ambavyo kwa wakati huohuo vilianza kipindi cha mwisho cha siku elfu moja mia mbili sitini. Kipindi hicho kiliishia kwa kifo na ufufuo ulioahidiwa wa Stefano.

The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.

Umurongo w’amateka ugereranya ishusho ya Kristo ufite imiterere y’ubuhanuzi ihuye rwose n’umurongo w’amateka ugereranya ishusho ya antikristo.

In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.

Mu Maṅwalo, Kristu ndiye Themba launeneska la kumpoto, ndipo nyengo zonse chakhala cholinga cha Satana kugwetsa ndi kunyenga ulamuliro wa ufumu wa Kristu.

> 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.

> Asei, uri kuwa kubva kudenga, iwe Rusero, mwanakomana wamambakwedza! Asei, uri kutemwa ukawisirwa pasi, iwe waipedza simba ramarudzi! Nokuti wakati mumwoyo mako, Ndichakwira kudenga, ndichasimudzira chigaro changu choushe pamusoro penyeredzi dzaMwari; ndichagarawo pamusoro pegomo reungano, kumativi okumusoro: ndichakwira pamusoro pokukwirira kwamakore; ndichafanana naWokumusorosoro. Isaya 14:12–14.

The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.

“Mativi okumusini” yiYerusalema, muti wa hosi leyikulu, laha vukwetsimelo bya Yena byi nga kona.

> 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. Psalms 48:1, 2.

> Rwiyo no Pisalema rwavana vaKora. Jehovha mukuru, uye anofanira kurumbidzwa zvikuru muguta raMwari wedu, pagomo routsvene hwake. Gomo reZiyoni rakanaka pachigaro charo, mufaro wenyika yose, kumativi okumusoro, ndiro guta raMambo mukuru. Mapisarema 48:1, 2.

In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.

MuMagwaro, “madzimambo okumusoro” enyika anogara achimiririrwa sevavengi vevanhu vaMwari. Anomiririra kuedza kwaSatani kwekutevedzera nhema Mambo wechokwadi wokumusoro, uyo agere pachigaro chake choushe muJerusarema, iyo iri kumativi okumusoro. Mutsetse unomiririra nzira mbiri dzokuedzwa dzemufananidzo wechikara, unofamba wakafanana nomutsetse wenzira mbiri dzokuedzwa dzemufananidzo waKristu, une chapupu chechitatu mumusoro wokuti Satani anoedza kuva mambo wokumusoro anotonga pamusoro pevanhu vaMwari.

In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.

Muna 723 BC, mambo wokuchamhembe, sezvaaimiririrwa neAsiria, akatapa umambo gumi hwekuchamhembe hwaIsraeri akahupinza muuranda, mukuzadziswa kwe“nguva nomwe” dzaRevhitiko chitsauko chemakumi maviri nenhanhatu. Makore ane chiuru chimwe namazana maviri namakumi matanhatu gare gare, muna 538, mambo wokuchamhembe, panguva iyoyo achimiririrwa neRoma chaiyo yechihedheni, akapa ushe kuRoma yepapa, iyo yakazobva yava mambo wokuchamhembe wemweya kwemamwe makore ane chiuru chimwe namazana maviri namakumi matanhatu. Nguva yechipiri iyoyo yemakore ane chiuru chimwe namazana maviri namakumi matanhatu yakaguma muna 1798, apo mambo wokuchamhembe weRoma wemweya akagamuchira ronda rinouraya. Apo hupapa hwakagamuchira ronda rahwo rinouraya muna 1798, izvi zvakava mufananidzo wokuvharwa kwenguva yomukana womunhu, apo hupapa hwakamutsidzirwa hunouya pakuguma kwahwo pakupedzisira nokusingaperi, pasina anorubatsira.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Uye achasimika matende eimba yake youmambo pakati pamakungwa pagomo dzvene rinobwinya; asi achasvika kumugumo wake, uye hapana achamubatsira. Uye panguva iyoyo Mikaeri achasimuka, muchinda mukuru anomiririra vana vevanhu vako; uye kuchava nenguva yokutambudzika, isina kumbovapo yakadai kubva pakatanga kuva norudzi kusvikira panguva iyo; uye panguva iyoyo vanhu vako vachaponeswa, mumwe nomumwe achawanikwa akanyorwa mubhuku. Danieri 11:45; 12:1.

The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.

“Majuma saba,” ya Mambo ya Walawi ishirini na sita, ambayo ni sawa na miaka elfu mbili mia tano na ishirini, inaitambulisha Ashuru kuwa mfalme wa kaskazini mwaka 723 KK, na akiwa mfalme wa kaskazini aliushinda ufalme wa “kaskazini” wa Israeli ya kale. Tangu wakati huo na kuendelea, upagani, kuanzia na Ashuru hadi kufika Roma ya kipagani, uliwakanyaga watu wa Mungu, yaani, “jeshi” la Danieli 8:13, kwa muda wa miaka elfu moja mia mbili na sitini. Mwaka 538, mfalme halisi wa kaskazini wa Kirumi alishindwa kiunabii na mfalme wa kaskazini wa Kirumi wa kiroho, ambaye aliikanyaga Israeli ya kiroho ya Mungu kwa miaka mingine elfu moja mia mbili na sitini. Kipindi hicho cha pili cha kukanyagwa kilikoma wakati mfalme wa kaskazini wa Kirumi wa kiroho alipopata jeraha lake la mauti mwaka 1798.

In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.

Mu mutsetse w’ishusho rya Kristo, ingingo yo hagati ni umusaraba, aho urupfu rumenyekaniramo. Mu bihe bibiri by’ikigeragezo cy’ikorwa ry’ishusho y’inyamaswa, ingingo yo hagati ni urupfu rw’inyamaswa yo ku butaka. Mu mutsetse w’umwami w’amajyaruguru w’impimbano, ingingo yo hagati ni urupfu rw’umwami w’amajyaruguru wa Roma nyakuri.

These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.

Mitsara iyi inomirira zvapupu zvitatu zveBhaibheri, uye chimwe nechimwe chazvo chine nguva mbiri dzinotevedzana mukati menguva imwe chete. Nzvimbo yepakati imwe neimwe inoratidzwa nerufu rwenyama, kana kuti rufu rwehumambo hwechiporofita cheBhaibheri. Kuna Kristu, nzvimbo yepakati yaiva rufu rwake nokumuka kwake. Pamufananidzo wechikara, nzvimbo yepakati irufu rwechikara chepanyika, humambo hwechitanhatu hwechiporofita cheBhaibheri, panguva yomutemo weSvondo. Pamutsara wamambo wokuchamhembe wenhema, nzvimbo yepakati inomirira rufu rwamambo wokuchamhembe weRoma chaiye, humambo hwechina hwechiporofita cheBhaibheri.

The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.

Zvapupu zviviri zvaZvakazarurwa gumi nerimwe, maererano naSista White mubhuku rinonzi The Great Controversy, zvinomirira Shoko raMwari. Kristu ndiye Shoko raMwari. Zvapupu zviviri izvozvo zvakapiwa simba rokuprofita kwemazuva ane chiuru nemazana maviri namakumi matanhatu, zvakapfeka masaga. Zvakazourayiwa mumugwagwa, uye hazvina kumuka kwemazuva matatu nehafu. “Mazuva ane chiuru nemazana maviri namakumi matanhatu,” uye “mazuva matatu nehafu” zvose zviratidzo zvenguva yomurenje yemakore ane chiuru nemazana maviri namakumi matanhatu. Zvakatanga nokupiwa simba uko zvakaprofita zvakapfeka masaga, izvo zvakaguma murufu. Zvino, panguva imwe cheteyo youporofita, zvakanyarara uye zvakafukidzwa norufu, kusvikira zvamutswa kuti zvizivise yambiro yomutumwa wechitatu inozivisa kuvharwa kwemukana wokuyananiswa.

These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.

Mitsara mina ya uprofita hii minne yalingana na mashahidi wanne. Muundo wa kiuprofita wa kila mmoja wa mashahidi hao wanne ni mmoja na uleule. Vipindi vya wakati vya kila kimojawapo cha vipindi vinane, isipokuwa kipindi cha kuanzia Septemba 11, 2001, hadi sheria ya Jumapili inayokaribia kuja, ambacho hupatikana katika mistari hiyo minne, ni sawasawa kwa namna ya kiuprofita. Kila kiini cha kati huwakilisha aina fulani ya kifo. Miwili ya mistari hiyo humhusu Kristo, ama kama sura yake, au kama Neno la Mungu. Miwili mingine ya mistari hiyo humwakilisha mpinga-Kristo, ama katika shauku yake ya kumghushi Kristo kama mfalme wa kaskazini, au ya kughushi mfumo wa utawala wa Kristo.

We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.

M'nkhani yathu yotsatira, tidzayesetsa kugwirizanitsa anthu zikwi zana limodzi ndi makumi anayi ndi zinayi ndi nkhondo ya m’mwamba loyamba. Wokondedwa wowerenga, kapena womvera: Kaya mukukana kuona choonadi ichi, kapena mukuchionadi, kuyenera kunenedwa kuti chidziwitso chimene chikuperekedwa m’nkhani zonsezi chimadziwika, ndipo pambuyo pake chimatsimikiziridwa ndi kuchirikizidwa, kudzera m’kugwiritsa ntchito chiyambi cha chinthu kuti chizindikiritse mapeto a chinthu. Ichi ndi chisindikizo cha uneneri cha Alfa ndi Omega, ndipo ndi gawo lalikulu la Chivumbulutso cha Yesu Khristu chimene tsopano chikumasulidwa zisindikizo zake.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Izinto ezifihlakeleyo zezikaYehova uThixo wethu; ke izinto ezityhiliweyo zezethu, nezabantwana bethu ngonaphakade, ukuze siwenze onke amazwi alo myalelo. Duteronomi 29:29.

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