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# The Revelation of Jesus Christ - Number Sixteen

Ufunuo wa Yesu Kristo - Namba Kumi na Sita

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Ufunuo wa Ngurumo Saba: Uchambuzi wa Kinabii wa Ufunuo na Historia Iliyofichika

Author

Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Tinofanirwa kunge tichiisa pachena hurongwa hwezviitiko zvechiporofita zvinoratidzwa nenhoroondo yakavanzika yemitinhimira minomwe, inomiririrwa muna Zvakazarurwa chitsauko chegumi nerimwe kusvika chegumi netatu. Hatisati tasvika panzvimbo mukukudziridzwa kwezviitiko izvi apo tichafananidza pamusoro nhoroondo yenyanga yePurotesitendi nenyanga yeRepublicanism. Uyewo hatisati tagadzirira hwaro hwekunzwisisa hunonyatsoratidza basa reIslam mumharidzo yeKuchema kwaPakati peUsiku. Zvisinei, pane chokwadi chakakosha zvikuru chakabatana nezviitiko izvi, chinoratidza zvinofanira kuitwa nomunhu kana achinge anzwisisa zvokwadi dziri kusunungurwa chisimbiso. Chikomborero cheZvakazarurwa chinosanganisira mutoro we“kuchengeta” zvinhu izvo zvakanyorwa.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Mutsetse wenḓila ya ḓivhazwakale une wa khou pfuṋululwa u ṋetshedza maanḓa a u sika a Mudzimu kha avho vhane vha nga pfa, vha vhala, nahone vha vhulunga izwo zwithu zwo ṅwalwaho ngomu haḽo. Nga zwenezwo, zwino ndi tshifhinga tsha u bva kha u sedzulusa hashu mafhungo a vhuporofita a u fhedzisela a Yesaya, na Nzumbululo ndima ya fumi na nthihi u swika ya fumi na tharhu, uri ri kone u thoma u vhea nḓivho kha ndeme ya “maḓuvha mararu na hafu” e Elia na Mushe vha vha vho fa ngao tshiṱaraṱani tsha gondo ḽihuluḽa mafhungo, ḽine ḽa fhira nga khovhe ya marambo o omaho o faho. Zwine ra ḓo zwi ṱalukanya zwino, ndi tshiga tsha “soga.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Muchinyorwa chakapfuura takaratidza zvapupu zvina zvechiporofita zvenhevedzano yezviitiko zvakasimbiswa nenhoroondo yakavanzika yokutinhira kunomwe. Mutsara womufananidzo waKristu, mutsara wezvapupu zviviri, mutsara womufananidzo wechikara, uye mutsara wamambo wokumusoro wenhema.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

ଗୋଟିଏ ନକଲି ଉତ୍ତରର ରାଜାଙ୍କ ବଂଶର ଦ୍ୱିତୀୟ ଅର୍ଧ, ୫୩୮ ମସିହାରେ ପାପତନ୍ତ୍ରର ସଶକ୍ତିକରଣ ସହିତ ଆରମ୍ଭ ହୁଏ। ପରେ ପାପତନ୍ତ୍ର—ଉତ୍ତରର ଆତ୍ମିକ ନକଲି ରାଜା—ଏକ ହଜାର ଦୁଇ ଶତ ଷାଷ୍ଠି ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ଆତ୍ମିକ ଯେରୁସାଲେମ ଓ ଆତ୍ମିକ ଇସ୍ରାଏଲକୁ ପାଦତଳେ ଦଳିଦେଲା।

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Na wataanguka kwa makali ya upanga, nao watachukuliwa mateka kupelekwa katika mataifa yote; na Yerusalemu utakanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Johanesi wakanzi aelezwe ayese patakatifu pa hekalu na jeshi pia, lakini akaambiwa aiache nje nyua ya nje, kwa maana ilikuwa imekabidhiwa kwa Mataifa kwa miaka elfu moja mia mbili na sitini.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Zvino ndakapiwa rutsanga rwakanga rwakafanana netsvimbo; uye mutumwa akamira, achiti, Simuka, uyere temberi yaMwari, neatari, navanunamati varimo. Asi ruvanze rwuri kunze kwetemberi urusiyire kunze, urege kuruyera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika-tsika kwemwedzi makumi mana nemiviri. Zvakazarurwa 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Johane na Ruka vanopupura kuti Vamarudzi “vachatsikira netsoka” “Jerusarema” kwemwedzi “makumi mana nemiviri.” Johane anotsanangura nguva yacho, uye Ruka anoratidza magumo enhoroondo yacho. Zvapupu zviviri izvi zviri kupindura mubvunzo waDhanieri chitsauko 8, ndima 13.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Ipapo ndakavha munhu mutsvene mumwe achitaura; zvino mumwe munhu mutsvene akati kuno uyo munhu mutsvene wakanga achitaura, “Kusvika riniko chiono ichi chinoreva chipiriso chamazuva ose, nokudarika kunoparadza, zvichipa zvose zviri zviviri nzvimbo tsvene nehondo kuti zvitsikwirirwe pasi petsoka?” Danieri 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Mubvunzo pamusoro penguva iyo nzvimbo tsvene neuto zvaifanira kutsikwa-tsikwa pasi, unoratidza masimba maviri anoparadza aizoita basa rekutsikira pasi Jerusarema, iro muna Danieri rinomiririrwa se “nzvimbo tsvene” uyewo se “uto.” Kunzwisisa kwekutanga kwakaringana kwevhesi iyi, sezvakaratidzwa naJ. N. Andrews, ndekwekuti vhesi iyi inozivisa masimba maviri anoparadza, ayo akatsikirira pasi zvose nzvimbo tsvene neuto. Simba rokutanga rinoparadza rinoratidzwa muvhesi iyi iupagani, uye rechipiri ipapa. Shoko rokuti “uto,” ndirwo mashandisirwo aDanieri ezvinotaurwa naJohane se “vanamati” vari mutemberi, kureva muJerusarema.

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> “KUNA ‘UHARIBIFU’ MBILI KATIKA DANIELI 8.—Jambo hili limewekwa wazi sana na Josiah Litch kiasi kwamba tunanukuu maneno yake:

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> “‘Chibayiro chezuva nezuva’ ndicho chiverengo chiripo muzvinyorwa zveChirungu. Asi hapana chinhu chakadai sechibayiro chinowanikwa muchinyorwa chepakutanga. Izvi zvinobvumwa navose. Icho chitsanangudzo chakawedzerwa kana kuti dudziro yakaiswa pairi navashanduri. Chiverengo chechokwadi ndeichi, ‘chezuva nezuva nokudarika kunoparadza,’ zuva nezuva nokudarika zvakabatanidzwa pamwe chete neshoko rokuti “uye;” kuparadza kwezuva nezuva nokudarika kunoparadza. Iwo masimba maviri anoparadza, aifanira kuparadza nzvimbo tsvene nehondo.’—Prophetic Expositions, Volume 1, page 127.

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> Zviri pachena kuti nzvimbo tsvene neuto zvaifanira kutsikwa-tsikwa pasi nechezuva nezuva uye nechivi chinoparadza chekuparadza. Kuverenga nokungwarira ndima 13 kunogadzirisa nyaya iyi. Uye chokwadi ichi chinosimbisa chimwe, zvinoti: kuti kuparadza uku kuviri ndidzo nzira mbiri huru dzakashandiswa naSatani mukuedza kwake kupidigura kunamata nechinangwa chaJehovha. Mashoko aVaMiller pamusoro pezvinorehwa nemazwi aya maviri, pamwe nenzira yavakatevera ivo pachavo pakutsvaga zvaanoreva, zvinopihwa pasi pemusoro unotevera:

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> “UHARIBIFU MBILI NI UPAGANI NA UPAPA”

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> “‘Ndzi ye emahlweni ndzi hlaya, kambe a ndzi nga ha kumi xin’wana xivangelo lexi a xi kumeka eka xona [xa siku ni siku] handle ka le ka Daniyele. Kutani ndzi tlhela [hi mpfuno wa concordance] ndzi teka marito lawa a ma yimile ma ri karhi ma hlanganisiwa na xona, ‘susa;’ u ta susa, ‘xa siku ni siku;’ ‘ku sukela enkarhini lowu xa siku ni siku xi nga ta susiwa’, ni swin’wana. Ndzi ye emahlweni ndzi hlaya, kutani ndzi anakanya leswaku a ndzi nge kumi ku vonakala eka tsalwa rero; eku heteleleni, ndzi fika eka 2 Vatesalonika 2:7, 8. ‘Hikuva xihundla xa vubihi se xa tirha; ntsena loyi sweswi a sivelaka u ta ya emahlweni a sivela, ku kondza a susiwa endleleni, kutani lowo homboloka u ta paluxiwa,’ ni swin’wana. Kutani loko ndzi fikile eka tsalwa rero, awu! ntiyiso wu ve erivaleni swinene ni ku vangama! Hi lowu! Hi wona ‘xa siku ni siku!’ Kutani sweswi, Pawulo u vula yini hi ‘loyi sweswi a sivelaka,’ kumbe a sivela? Hi ‘munhu wa xidyoho,’ na ‘lowo homboloka,’ ku kongomisiwa eka vupapa. Kutani, i yini lexi sivelaka leswaku vupapa byi nga paluxiwi? Hikuva i vuhedeni; kutani-ke, ‘xa siku ni siku’ swi fanele swi vula vuhedeni.’—Second Advent Manual, pheji 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Kukwaniritsa “nthawi zisanu ndi ziwiri” za Levitiko 26, chikunja chinapondereza malo opatulika ndi gulu la nkhondo kwa zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi, ndipo kenaka upapa unachitanso ntchito yomweyi kwa zaka zina chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi. Upapa unapondereza Yerusalemu kwa zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi monga mwa Luka ndi Yohane, mpaka pamene upapa unalandira chilonda chake chakupha mu 1798. Kuchotsa zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi pa 1798, kumafika pa 538. Kuchotsa zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi pa 538, kumafika pa 723 BC, pamene Asuriya, mfumu yeniyeni ya kumpoto pa nthawi imeneyo, anatenga ufumu wakumpoto wa Israeli kukhala akapolo.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Yohane anongoreva chete kumakore ane chiuru chimwe namazana maviri namakumi matanhatu apo hupapa hwakatsika-tsika pasi nzvimbo tsvene nehondo, asi Ruka anotaura pamusoro penguva mbiri dzose dzemakore ane chiuru chimwe namazana maviri namakumi matanhatu idzo upagani nehupapa zvakatsika-tsika Jerusarema, nokuti anoti, “kusvikira nguva dzavaHedheni dzazadziswa.” Ruka anoratidza kuti kutsika-tsikwa kweJerusarema kunopfuura “nguva” imwe chete, nokuti anokuti ndiko kuzadziswa kwe“nguva” dzavaHedheni.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Chokwadi, muna 1856, Adventism yeMillerite yakava yeLaodicea, uye makore manomwe akatevera vakaramba chokwadi che“nguva nomwe” chaRevhitiko makumi maviri nenhanhatu, saka hazvibviri kuti Adventism ione izvi zviri nyore zvemubhaibheri. Chokwadi chandiri kuratidza ndechekuti nhoroondo yakavanzika yokutinhira kunomwe, iyo inoratidza zviratidzo zvitatu zvenzira, nenguva iri pakati pechiratidzo chokutanga nechechipiri, uyezve imwe nguva yechipiri iri pakati pechiratidzo chechipiri nechechitatu, inomiririrwa mukati memutsara wechiporofita wamambo wokunyepedzera wokumusoro.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Mutsetse iwoyo wakatanga muna 723 BC, apo ushe hwokuchamhembe hwaIsraeri hwakapinda muuranda mumaoko amambo weAsiria, mambo chaiye wokuchamhembe. Zvino muna 538, mambo wokuchamhembe womweya akapiwa simba, uye iye akazotsika-tsika Jerusarema romweya kwemamwe makore ane chiuru chimwe namazana maviri namakumi matanhatu, kusvikira agamuchira ronda rinouraya muna 1798. Kubva muna 723 BC kusvikira muna 538, masimba akachengeta Israeri ari pasi pokukundwa aigara ari masimba echihedheni.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Mutsara waKristu unoratidza kuzodzwa kwamambo wokuchamhembe wechokwadi parubhabhatidzo rwake mugore ra27, uye mazuva echiporofita ane chiuru chimwe namazana maviri namakumi matanhatu akatevera, akarovererwa pamuchinjikwa. Vadzidzi vake vakabva vapiwa simba rokupa shoko ramambo wokuchamhembe wechokwadi, kusvikira pakutakwa namabwe kwaStefano mugore ra34. Nguva chete iyo Kristu asina kufamba mukati memazuva ose ane chiuru chimwe namazana maviri namakumi matanhatu ebasa rake, yaiva paakapinda muJerusarema akatasva pakupinda kwake kwokukunda. Naizvozvo akatsikira Jerusarema pasi kwamazuva ane chiuru chimwe namazana maviri namakumi matanhatu, sezvakaitawo vadzidzi vake mushure memuchinjikwa. Mitsara yose iri miviri, mambo wokuchamhembe wenhema naKristu, mambo wokuchamhembe wechokwadi, yakatsikira Jerusarema nehondo pasi kwamazuva ane chiuru chimwe namazana maviri namakumi matanhatu.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Chikunja chali chinthu chakufanizidwa cha dongosolo la kulambira la utumiki wa malo opatulika a pa dziko lapansi la Ayuda enieni, ndipo upapa uli chinthu chakufanizidwa cha utumiki wa malo opatulika a kumwamba wa Ayuda auzimu. Zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi za chikunja zinali zofanana ndi masiku chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi a Khristu, ndipo zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi za upapa zinali zofanana ndi masiku chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi a ophunzira.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Imwe neimwe yemitsetse miviri iyi ine chimiro chimwe chete chechiporofita chenhau yakavanzika yemitinhimira minomwe, yakatanga kuzarurwa pachena muna Chikunguru, 2023. Kuzarurwa uku kwakaitwa muchidimbu nokucherechedzwa kwekuodzwa mwoyo kwekutanga kwesangano reMillerite. Kuodzwa mwoyo kwavo kwekutanga kwakatanga nguva yakati, inonzi “nguva yokunonoka” mumufananidzo wemhandara gumi. “Nguva yokunonoka” yakaguma pamusangano wemisasa weExeter, New Hampshire, apo shoko reMidnight Cry rakanga ratosimbiswa zvizere. Musangano wemisasa weExeter wakava chiratidzo chechipiri, icho chakazotanga nguva umo shoko reMidnight Cry rakaparidzwa, kusvikira pachisvika chiratidzo chechitatu chekutongwa nekuodzwa mwoyo kwekupedzisira.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Zviratidzo zvitatu zvenzira zvaiva kuora mwoyo kwekutanga, shoko reKudanidzira kwePakati pousiku, uye kuora mwoyo kwekupedzisira. Zviratidzo zvitatu izvozvo zvinoenderana neshoko rechiHebheru rinoti “chokwadi,” rinomirira tsamba yokutanga, yegumi nenhatu, neyekupedzisira yeurongwa hwemavara echiHebheru. Yokutanga neyokupedzisira, zvose zviri zviviri zviri kuora mwoyo, zvinomiririra mucherechedzo waArfa naOmega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

A si na direct representation bilong 1,260 days insait long histri bilong ol Millerite, tasol histri bilong ol Millerite em i histri bilong namba wan movement, na olsem na em i makim long piksa namba las movement. Histri bilong namba wan disappointment insait long namba las movement i stat long Julai 18, 2020, na dispela i stap long tok piksa bilong Revelation sapta 11. Insait long Revelation sapta 11, ol tupela witnes i dai, na dispela i makim namba wan disappointment insait long namba las movement, em dispela samting we namba wan movement i bin makim long piksa.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Muzvakazarurwa chitsauko chegumi nerimwe, kuora mwoyo kwakapinzira nguva yamazuva ane chiuru chimwe namazana maviri namakumi matanhatu umo zvitunha zvavo zvakanga zviri mumugwagwa; nokudaro zvichiratidza nguva yokunonoka yomufananidzo. Pakumuka kwavo vanosimudzwa sechiratidzo panguva imwe cheteyo nokutongwa kwomurayiro weSvondo. Nhoroondo yezvapupu zviviri izvi inosanganisira nguva yokufananidzira yamazuva ane chiuru chimwe namazana maviri namakumi matanhatu.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Zvitsanangudzo zvemafambiro engirozi yechitatu munhoroondo yakavanzika yemabhanan’ana manomwe zvinopa kunyatsotsanangurwa kukuru kupfuura mimwe mitsara inofambirana nayo, asi mutsara wengirozi yechitatu, mutsara wamambo wechokwadi wokumusoro, uye mutsara wamambo wokunyepedzera wokumusoro, zvose zvine hunhu humwe chete hwechiporofita hwenhongonya yokutanga, hunoteverwa nenguva inosvika panhongonya yepakati, iyo inozoteverwa nenguva inosvika pakutongwa panhongonya yokupedzisira.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Mazuva ane chiuru chimwe namazana maviri namakumi matanhatu chinhu chikuru munhoroondo yakavanzika yemabhanan’ana manomwe. Mazuva ane chiuru chimwe namazana maviri namakumi matanhatu anofananidzirwa se“renje” muna Zvakazarurwa chitsauko 12.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Kwaye umfazi wasabela entlango, apho anendawo ayilungiselweyo nguThixo, ukuze ondliweyo khona iwaka elinamakhulu amabini anamashumi amathandathu emihla. ISityhilelo 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Kereke yakatizira murenje kuti ipunyuke kutsikwa-tsikwa nesimba repapa kwemakore ane chiuru chimwe namazana maviri namakumi matanhatu. Ndima yegumi nemina inopa chimwewo chapupu.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Zvino mukadzi akapiwa mapapiro maviri egondo guru, kuti atizire murenje, kunzvimbo yake, kwaanofudzwa kwenguva, nenguva, nehafu yenguva, kubva pachiso chenyoka. Zvakazarurwa 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Chechi yakatiza kutambudzwa kweshato neupapa kwemakore ane chiuru chimwe namazana maviri namakumi matanhatu, naizvozvo “renje” chiratidzo chemazuva ane chiuru chimwe namazana maviri namakumi matanhatu. Nhamba iyoyo inowanikwa pachena kanomwe mumabhuku aDhanieri naZvakazarurwa, asi inomirirwawo nedzimwe nzira dzinoverengeka muMagwaro. Muzviitiko zvose, inomiririra “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Kunyangwe kwakanga kuri kunamata zvifananidzo kuchitsika-tsika pasi nzvimbo tsvene neuto kubva muna 723 BC kusvika pagore ra538, kana kuti hupapa huchitsika-tsika Jerusarema romweya navanonamata varimo, kwaiva kuratidzwa kwekuparadzirwa kwevanhu vaMwari, kwakakonzerwa nokutyora kwakaitwa nevanhu vaMwari sungano ye“masabata enyika” sezvainomiririrwa muna Revhitiko zvitsauko makumi maviri neshanu namakumi maviri nenhanhatu. Muchitsauko makumi maviri nenhanhatu kunonzi kupokana kwesungano yaMwari.

> And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

> Uye ndichauyisa munondo pamusoro penyu, uchatsiva kupesana kwesungano yangu; uye kana mwaungana mukati memaguta enyu, ndichatuma denda pakati penyu; uye muchaiswa muruoko rwomuvengi. Revhitiko 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

U kupandukira isezerano ry’Imana kwazaniye ubwoko bw’Imana uburetwa no gutatanywa, bikagaragazwa nk’“intonganya y’isezerano ryanjye.” Kutamenya igihano, Daniyeli yita “umuvumo” n’“indahiro” bya Mose, na cyo kandi cyitwa “intonganya y’isezerano ryanjye,” bihuma umuntu amaso kugira ngo atabona ubusobanuro bwimbitse bw’umurimo wa Kristo nk’uko bugaragazwa mu gice cya cyenda cya Daniyeli. Isuzuma rihamye ry’ubwoko bw’Imana buri mu buhumyi bwa Lawodikiya mu nyandiko za Ellen White ni uko budashobora “gutekereza buva ku mpamvu bugera ku ngaruka.” Ushobora kuvuga ko usobanukiwe n’imyaka igihumbi na magana abiri na mirongo itandatu y’Ibihe by’Umwijima, ariko niba utazi “impamvu” y’ukunyagwa no gukandagirizwa kwazo, uri impumyi.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Uye achasimbisa sungano navazhinji kwevhiki rimwe; uye pakati pevhiki achagumisa chibayiro nechipo; uye pamusoro pokupararira kwezvinonyangadza achaita kuti ive dongo, kusvikira pakuguma; uye zvakatarwa zvichadururwa pamusoro pechakaitwa dongo. Danieri 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Kusimbiswa kwa Kristi kwesungano kunobatanidzwa zvakananga ne“gakava resungano Yake.” Nguva ye“kutukwa” yakanga iri makore zviuru zviviri namazana mashanu namakumi maviri, uye nguva yaKristi achisimbisa iyo sungano imwe cheteyo yakanga iri mazuva zviuru zviviri namazana mashanu namakumi maviri. Maererano neshoko rechiHebheru rokuti “chokwadi,” iro rinopa chimiro chenhoroondo yakavanzika yemabhanan’ana manomwe, vhiki yechiporofita yaifanira kushandiswa naKristi kusimbisa sungano Yake yakanga iine zviratidzo zvitatu zvenguva zvinomiririrwa netsamba yokutanga, yegumi nenhatu, neyokupedzisira yearufabheti yechiHebheru.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

चिन्हहरूको त्यो हप्ताको पहिलो मार्गचिन्ह उहाँको बप्तिस्मा थियो, दोस्रो मार्गचिन्ह क्रूस थियो, र अन्तिमचाहिँ स्तिफनसको मृत्यु थियो। लैव्यव्यवस्था छब्बीसका “सात पल्ट” लाई देख्न अस्वीकार गर्नु—जसरी स्वर्गीय स्वर्गदूतहरूले विलियम मिलरलाई ती “सात पल्ट” देख्न अगुवाइ गरे—त्यही भविष्यवाणीलाई पूर्ण रूपमा देख्ने सामर्थ्यलाई नष्ट गर्दछ, जहाँ ख्रीष्टले आफ्नो रगत बगाउनुभयो र त्यही करारलाई पुष्टि गर्नुभयो, जुन उहाँका शाब्दिक प्राचीन जनहरूले अस्वीकार गरेका थिए। अन्ततः उद्धार पाउने प्रत्येक व्यक्तिसँग “सत्य” को केवल आंशिक र अपूर्ण समझ मात्र हुनेछ। तर “सत्य” देख्न जानाजान इन्कार गर्ने कोही पनि उद्धार पाउँदैन। पितासम्म पुग्ने बाटो केवल एउटै छ, र त्यो येशूद्वारा हो, अनि येशू नै “सत्य” हुनुहुन्छ।

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Ichi chishuvo chinokodzera kufungisiswa, nokuti chinotaura pamusoro pesungano yeRevhitiko makumi maviri neshanu nemakumi maviri nenhanhatu. “Kutukwa” kwe“nguva nomwe” kwakaunzwa pamusoro paIsraeri wekare chaiye nokuda kwokusada kwavo kushandisa mirayiridzo yokurega nyika ichizorora, nokuzadzisa zvidzidzo zveJubheri. Chakanga chiri chivi chokuregeredza. Kutukwa kwakauyiswa pamusoro pavo nokuda kwokuregeredza kwavo basa ravakarairwa kuita, panzvimbo pokuti nokuti vakanga vaputsa murayiro zvakananga, wakadai sokuti usauraya kana kuti usaba. Vakangofuratira mirayiridzo ine chokuita nokurega nyika ichizorora. VaAdventist vanongoramba “nguva nomwe” (idzo ngirozi dzakatungamirira William Miller kuti awane) nokuti, nechikonzero chipi nechipi chisina kutsveneswa, havana kumbotora nguva yokunyatsotsvakurudza chokwadi, uye vari kuita rudzi rumwe cheterwo rwokupandukira kwokuregeredza nokusateerera mashoko esungano mamwe chetewo ayo Israeri wekare chaiye akasateerera. Kutanga kunoratidza kuguma.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

MuBhuku raZvakazarurwa chitsauko chegumi nembiri, mazuva ane chiuru nemazana maviri namakumi matanhatu anonzi “renje,” chiratidzo che “nguva nomwe.” Ose mazuva ane chiuru nemazana maviri namakumi matanhatu eushumiri hwaKristu, namazuva ane chiuru nemazana maviri namakumi matanhatu eushumiri hwevadzidzi, anomirira vhiki yose iyo sungano yakanga ichisimbiswa. Saizvozvowo, ose makore ane chiuru nemazana maviri namakumi matanhatu umo hupagani hwakatsikirira pasi vanhu vaMwari, namakore ane chiuru nemazana maviri namakumi matanhatu umo hupapa hwakatsikirira pasi vanhu vaMwari, anomirira “nguva nomwe” dzose dzekutukwa kwaMosesi.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Muna Zvakazarurwa gumi nerimwe, mushure memazuva ane chiuru chimwe namazana maviri namakumi matanhatu, mapfupa akafa anodzorerwa kuupenyu kuti apinde musungano sevane zviuru zana namakumi mana nezvina. Asi kuti vakwanise kuzadzisa ukama ihwohwo hwesungano, vanofanira kuzadzisa zviga zvesungano yacho, sezvakaita Dhanieri muchitsauko chepfumbamwe. Zviga zvesungano ye“nguva nomwe” zvine mirayiridzo yakanyatsotsanangurwa yevaya vanozviwana vari munyika yomuvengi. Avo vanomuka vachiziva chokwadi chokuti vakapararidzwa, kana vachishuva kudzokera kuna Jehovha, Revhitiko makumi maviri nenhanhatu inopa mirayiridzo yokuti vanofanira kudzoka sei.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Vakasara kwamuchasara vachaperera muzvivi zvavo vari munyika dzavavengi venyu; uye vachapererawo pamwe chete navo muzvivi zvamadzibaba avo. Kana vakareurura zvivi zvavo, nezvivi zvamadzibaba avo, pamwe nokudarika kwavo kwavakandidarika nako, nokuti vakafambawo vachindipikisa; uye kuti neniwo ndakafamba ndichivapikisa, ndikavaisa munyika yavavengi vavo; kana zvino mwoyo yavo isina kudzingiswa ikazvininipisa, uye vakabva vagamuchira kurangwa kwezvivi zvavo: ipapo ndicharangarira sungano yangu naJakobho, uye sungano yangu naIsaka ndichairangarirawo, uye sungano yangu naAbhurahama ndichairangarira; nenyikawo ndichairangarira. Revhitiko 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Mashoko anoti “kuonda zvishoma nezvishoma” muMagwaro anoreva kunyungudika, kuora, nokupedzwa chose. Kuonda zvishoma nezvishoma ndiko kushanduka kuva mapfupa akafa akaoma. Uye murayiro uyu unoratidza rufu, nokuti unomirira avo vanomutswa kuti vazive mamiriro avo sevari “munyika yavavengi venyu.”

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Umwanzi wa nyuma uzoparadzwa ni urupfu. 1 Abakorinto 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

Pa Julayi 18, 2020, kukhungatheka kwekutanga mukufamba kwengirozi yechitatu kwakaitika. Kwakafananidzirwa nezvimwe zvose zvekutanga kukhungatheka mumitsara mitsvene yechiporofita yekuvandudza. Ezekieri chitsauko makumi matatu nezvinomwe chinoratidza vanhu vaMwari mumazuva okupedzisira sevakanga vaparadzwa, vaora, uye vapera kusvikira vangova mupata wamapfupa akafa akaoma. Vari munyika yomuvengi, inova nyika yorufu. Muna Zvakazarurwa gumi neimwe, zvapupu zviviri zvakaurayiwa zvikasiya zviri mumugwagwa. Vaporofita vose vanowirirana. Naizvozvo Mosesi ari kutaura kune avo vakafa vari mumugwagwa unopfuura nomumupata waEzekieri. Mumamiriro avo okukhungatheka vari kupiwa kurairirwa kubudikidza naJeremia.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Naizvozvo Jehovha anoti, Kana ukadzoka, ipapo ndichakudzosa, uye uchamira pamberi pangu; kana ukabudisa chakakosha kubva pane chisina maturo, uchava somuromo wangu; ivo vachadzokera kwauri, asi iwe usadzokera kwavari. Jeremia 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Yeremiya anoziviswa kuti kana achida kutaura achimirira Mwari, anofanira kudzoka, uye mukuita izvozvo anofanira kupatsanura chinokosha kubva kune chisina maturo. Mamiriro echikamu ichi anoratidza kuti zvisina maturo ndivo vaasingafaniri kudzokerako. Paanomiririrwa muchikamu ichi ari mumamiriro ake ekuora mwoyo, anozivisa kuti akanga ari oga.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Ndzi a ndzi nga tshami enhlengeletanweni ya vahlekuri, naswona a ndzi nga tsaki; ndzi tshame ndzi ri ndzexe hikwalaho ka voko ra wena, hikuva u ndzi tatisile hi vukari. Yeremiya 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Jeremia akanga asina kugara mu“ungano yavaseki,” nokuti akanga agere ari oga. Akanga asingatenderwi kudzokera kune vakaipa, ivo vari ungano yavaseki. Muna 1863, Adventism yakatanga kudzokera ku“ungano yavaseki” payakadzokera kunzira yebhaibheri inoshandiswa navanasikana veBhabhironi kuti irambe “nguva nomwe” dzaMozisi. Asi Jeremia ari kunyatsoreva mazuva okupedzisira kupfuura nhoroondo yeMillerite. Apo avo vari mumupata wamapfupa akafa vanomuka vachiziva chokwadi chokuti vari munyika yavavengi, havafaniri kumbodzokera kuna avo vakafara pamusoro porufu rwavo mumugwagwa. Boka iroro rinogona kudzokera kuna Jeremia, asi iye haagoni kudzokera kwavari.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Asi kana vachizodzoka, vanofanirawo kuzadzisa mirayiridzo yakapiwa naMozisi yakanyatsobatanidzwa ne“nguva nomwe.” Avo vakafa mumugwagwa muna Zvakazarurwa 11, vakafa kwemazuva matatu nehafu, izvo, muchiporofita, zviri “renje.”

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Na ndi wo mutima wa vhathu vha faho u tshi thoma u vuswa hu itwa nga mulaedza u itaho uri marambo a vhumbeane fhethu huthihi, fhedzi a vha athu u tshila. Zwi dzhia mulaedza wa mimuya miṋa, une wa vha mulaedza wa u pfesesa, uri u vha shandukise vha vhe mmbi khulu. Mulaedza wa u thoma une wa vha kuvhanganya u bva kha “ipfi.”

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Nyaradzai, nyaradzai vanhu vangu, ndizvo zvinotaura Mwari wenyu. Taurai zvinyoro kuJerusarema, mudanidzire kwariri, kuti kurwa kwaro kwapera, kuti zvakaipa zvaro zvaregererwa; nokuti ragamuchira kubva muruoko rwaJehovha zvakapetwa kaviri pamusoro pezvivi zvaro zvose. Inzwi rouyo anodanidzira ari murenje richiti, Gadzirirai Jehovha nzira, ruramisai mugwenga mugwagwa mukuru waMwari wedu. Mupata mumwe nomumwe uchasimudzirwa, uye gomo rimwe nerimwe nechikomo zvichaderedzwa; zvakakombama zvicharuramiswa, nenzvimbo dzakaoma dzichaitwa bani. Isaya 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Izwi rinobva murenje, runova chiratidzo chokupararira kwe“nguva nomwe.” Izwi iroro riri murenje, nokuti Ezekieriwo akaendeswa kumupata wamapfupa akafa. Aipupura ari kubva mumupata wacho chaiwo, kwete ari kure.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

> Ruoko rwaShe rwakanga rwuri pamusoro pangu, rukandibudisira kunze noMweya waShe, rukandiisa pakati pomupata wakanga wakazara namapfupa. Ezekieri 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Umupata ni ubutayu bw’iminsi itatu n’igice. Isezerano ry’ijwi ni uko ubugome bwa Yerusalemu bubabariwe kandi ko urugamba rwe rurangiye. Iryo sezerano rihagarariye gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine, kuzakorwa mu minsi y’imperuka. Ariko kubabarirwa k’ubugome bwe bifitanye isano no kwakira “kabiri” ku bw’ibyaha bye byose. Umuti watanzwe na Mose usaba kwatura atari ubugome bwabo gusa, ahubwo n’ubugome bwa ba sekuruza babo. Nibaramuka basohoje iryo tegeko, ubugome bwabo buzababarirwa.

We will continue these truths in the next article.

Tuzocontinúa verdades aha artículo tuca quecoh.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Hongu, vaIsraeri vose vakapfuura murayiro wenyu, vachitsauka kuti varege kuteerera inzwi renyu; naizvozvo chituko chakadururirwa pamusoro pedu, nemhiko yakanyorwa mumurayiro waMozisi muranda waMwari, nokuti takakutadzirai. Uye iye akasimbisa mashoko ake, aakataura pamusoro pedu, napamusoro pevatongi vedu vaititonga, nokuuisa pamusoro pedu zvakaipa zvikuru; nokuti pasi pedenga rose hazvina kumboitwa zvakaitwa paJerusarema. Sezvazvakanyorwa mumurayiro waMozisi, zvakaipa izvi zvose zvatiwira; asi hatina kukumbira pamberi paJehovha Mwari wedu, kuti titsauke pazvakaipa zvedu, uye tinzwisise chokwadi chenyu. Dhanieri 9:11–13.

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