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# The Revelation of Jesus Christ - Number Ten

ISityhilelo sikaYesu Kristu - Inani Leshumi

The War in Heaven

Imfazwe Ezulwini

Author

Jeff Pippenger

Published

November 3, 2023

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The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.

Impikiswano enkulu phakathi kukaKristu noLusifa (uMthwali woKhanya) yaqala ezulwini, yaye uThixo wavumela ixesha lovavanyo. Xa uLusifa wayesasaza imvukelo yakhe, kwavunyelwa ithuba lexesha ukuze iziqhamo zemvukelo yoMthwali woKhanya zibonakaliswe. Xa uThixo wagqiba ukuba ixesha lovavanyo liphelile, igama likaLusifa latshintsha ukusuka kuLusifa uMthwali woKhanya, laba nguSathana, uMchasi. KuSathana neengelosi ezazizimanye naye kwimvukelo yakhe, ixesha lovavanyo laliphelile, baza bagxothwa ezulwini, bagwetyelwa umlilo ongunaphakade.

> Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.

> Wandula ke athi nakwabakwesokhohlo, Mkani kum, nina baqalekisiweyo, niye emlilweni ongunaphakade, owawulungiselelwe uMtyholi nezithunywa zakhe. Mateyu 25:41.

The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.

Impikiswano enkulu phakathi kukaKristu noSathana, eyathi emva koko yafikelela eMyezweni wase-Eden, yaza kwakhona uThixo waquka ixesha lovavanyo. Xa uSathana wamangalela uThixo ngokuxoka ngako ukufa nangesiqhamo somthi, waza walukuhla uEva ukuba azimanye nemvukelo yakhe, kwaphinda kwavunyelwa ixesha ukuze iziqhamo zemvukelo kaSathana zibonakaliswe emhlabeni njengoko zazinjalo ezulwini. Apho uSathana wafumana elinye igama elongezelelweyo lokuba nguMtyholi, elithetha ukuthi “uMmangaleli”. Xa ixesha lovavanyo (labanyana baka-Adam abathe bazimanya nemvukelo kaSathana) liphela, abo bonyana baka-Adam baya kugwetyelwa emlilweni ongunaphakade.

> And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.

> Kwabakho imfazwe ezulwini: uMikayeli nezithunywa zakhe balwa nenamba; nenamba yalwa kunye nezithunywa zayo, ayoyisa; nendawo yazo ayabuya yafunyanwa ezulwini. Yaza yaphoswa phantsi inamba enkulu, loo nyoka yakudala, ekuthiwa nguMtyholi, noSathana, olahlekisa lonke ihlabathi; yaphoswa phantsi emhlabeni, nezithunywa zayo zaphoswa phantsi kunye nayo. IsiTyhilelo 12:7–9.

The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.

Imfazwe yasezulwini ekuqaleni kwempikiswano enkulu ibonakalisa imfazwe ekupheleni kwempikiswano enkulu, kuba uAlfa no-Omega basoloko bebonakalisa isiphelo sento, kunye nesiqalo sento. Inkcazo yemfazwe eyenzeka ezulwini yaziswa ngomqondiso omkhulu ezulwini.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.

> Kwabonakala umqondiso omkhulu ezulwini; umfazi embethe ilanga, nenyanga iphantsi kweenyawo zakhe, yaye entloko yakhe kukho isithsaba seenkwenkwezi ezilishumi elinambini; yaye yena emithi, wadanduluka, esebuhlungwini bokuzala, ebuhlungu ukuze azale. ISityhilelo 12:1, 2.

When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.

Xa kusenzeka ungquzulwano lokugqibela lwembambano enkulu phakathi kukaKristu noSathana, ngoxa ixesha lovavanyo lisasebenza; ibala lemfazwe limelwe kwiSityhilelo sikaYesu Kristu njengelisemazulwini. Le nyaniso ngoku iyatyhilwa. Umpostile uPawulos uthetha ngamazulu amathathu.

> “The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.

> “Umpostile uPawulos, kusekuqaleni kwamava akhe obuKristu, wanikwa amathuba akhethekileyo okufunda intando kaThixo ngokubhekisele kubalandeli bakaYesu. ‘Wanyuselwa waya ezulwini lesithathu,’ ‘wangeniswa eparadesi, weva amazwi angathethekiyo, ekungekho mthethweni ukuba umntu awathethe.’ Naye ngokwakhe wavuma ukuba wanikwa ‘imibono nezityhilelo’ ezininzi ‘eziqhamka eNkosini.’ Ukuqonda kwakhe imigaqo yenyaniso yeendaba ezilungileyo kwakulingana nokwabo ‘bapostile abona babalaseleyo.’ 2 Korinte 12:2, 4, 1, 11. Wayenokuqonda okucacileyo, okupheleleyo ‘kobubanzi, nobude, nobunzulu, nokuphakama’ ‘kothando lukaKristu olugqithayo ekwazini.’ Efese 3:18, 19.” IZenzo zabaPostile, 469.

The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.

Imfazwe ekuqaleni kwempikiswano enkulu yaqala ezulwini lesithathu, yaye imfazwe ekupheleni kwempikiswano enkulu iphelela ezulwini lokuqala. Kukho amazulu amathathu, elokuqala lilo izulu elimele umoya ojikeleze iplanethi yomhlaba. Izulu lesibini lilanga, inyanga, neenkwenkwezi. Izulu lesithathu yilo uDade White awalubiza ngokuba “yiparadesi,” yaye limele indawo yetrone kaThixo. Kuse kanye phambi kobukho beziko lolawulo likaThixo apho uMphathi woKhanya, uLusifa, waqalisa uvukelo lwakhe.

The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.

Izulu lesithathu yilapho abanye abaprofeti, kuquka noDade White, baye bathatyathwa khona embonweni. Xa uPawulos wayelapho, waboniswa imbali yokuvuka kwamathambo awomileyo afileyo awayebulewe esitratweni ngoJulayi 18, 2020, neziganeko ezalandelayo ngokuzalwa kwekhulu elinamashumi amane anesine amawaka. UPawulos wathintelwa ekwabelaneni ngaloo mbali, kuba loo mbali yayimelwe njengembali ekungekho mthethweni “ukuyithetha.” UPawulos wasweleka kancinane ngaphezu kweminyaka engamashumi amathathu ngaphambi kokuba uYohane uMtyhileli afumane umbono weSityhilelo sikaYesu Kristu. UYohane, njengoko kwakunjalo ngoPawulos, weva oko “kwathethwayo” ziindudumo ezisixhenxe, yaye naye waxelelwa ukuba angakubhali oko “kwathethwayo.” Oko “kwathethwayo” ziindudumo ezisixhenxe kwakufanele kuhlale kutywiniwe kude kube sekupheleni kweentsuku ezintathu ezinesiqingatha ezingumfuziselo, ezo amangqina amabini ayefile ngazo esitratweni.

> And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.

> Kwathi ke zakuthetha izandi zazo iindudumo ezisixhenxe, ndandiza kubhala; ndeva ilizwi livela ezulwini lisithi kum, Zitywine izinto ezo zithethwe ziindudumo ezisixhenxe, uze ungazibhali. ISityhilelo 10:4.

All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?

Bonke abaprofeti bayangqina “ngeentsuku zokugqibela” zomgwebo wophando, yaye ezo “ntsuku zokugqibela” zaqala ngokukodwa ngomhla we-11 kuSeptemba 2001, yaye ngoku sele zifikelele kwinqanaba apho ukutywinwa kuqalayo. Ukutywinwa kuqala ekupheleni kweentsuku ezintathu ezinesiqingatha ezingokomfuziselo apho amangqina amabini abuleweyo ayelala esitratweni. Bonke abaprofeti bayavumelana omnye nomnye. UPawulos wabona ibala lemfazwe lemfazwe yokugqibela yovavanyo, eyenzeka ezulwini lokuqala. Ibala lemfazwe yemfazwe yokugqibela yovavanyo, eyenzeka ngaphakathi kwezulu lokuqala, lihambelana nebala lemfazwe yemfazwe yokuqala yovavanyo, eyenzeka ezulwini lesithathu. Kusenokubonakala kungayomfuneko ukuchaza amabala emfazwe njengeemfazwe zexesha lovavanyo, kodwa uSathana, owayengumchasi kaKristu emfazweni wokuqala nowangumchasi wamakhulu alikhulu anamashumi amane anesine amawaka emfazweni wokugqibela, uyazi ukuba ixesha lakhe lifutshane. Uyazi ukuba yimfazwe emiselwe ngaphakathi kwebala lexesha lovavanyo. Thina ke siyakwazi na?

In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.

Ngo-1840, ingelosi enamandla yehla yaza yanika amandla kwisigidimi sengwele yokuqala. AmaProtestanti eso sizukulwana avavanywa ngoko, aza agqibela enegama lokuvukela elincanyathiselwe kuwo xa ayebizwa ngokuba ziintombi zaseBhabheli. Negama likaLusifa latshintsha ngexesha lovavanyo lwakhe lwexesha lokucekwa. Ingelosi enamandla eyehla ngo-1840 yayiyimfuziselo yengelosi enamandla yesiTyhilelo seshumi elinesibhozo eyehla ngoSeptemba 11, 2001. Umgwebo wophando wawungakaqali ngo-1840, kuba wawusekho kwiminyaka emine ezayo, kodwa amaProtestanti asabonisa umfanekiso wesiprofeto womgwebo wabaphilayo, kuba xa ingelosi yehla ngo-1840, ixesha lawo lovavanyo lokucekwa laqala. Xa ingelosi yesiTyhilelo seshumi elinesibhozo yehla ngo-2001, umgwebo ezulwini watshintsha usuka kumgwebo wabafileyo waya kumgwebo wabaphilayo.

On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.

Ngomhla we-18 Julayi 2020, kwafika ukuphoxeka kokuqala kwentshukumo yesithunywa sesithathu, okufanekiselwa kukuphoxeka kokuqala kwentshukumo yesithunywa sokuqala. Kwintshebezo yokuqala, inkqubo yokuvavanywa kwamaProtestanti yaphela kumqondiso wokuqala wokuphoxeka, yandula ke yaqala ukuvavanywa kwentshukumo yokuqala. Ngomhla we-18 Julayi 2020, inkqubo yomgwebo yathabatha elinye inyathelo yaya phambili, kuba isigidimi esasiza kufika ekupheleni kwentlango yeentsuku ezintathu ezinesiqingatha sasingayi kuba kukuzaliseka okugqibeleleyo nokokugqibela kwesigidimi seSikhalo Sasebusuku kuphela, kodwa sasiza kuphawula ngokwesiprofeto nokufika kokutywinwa kwekhulu elinamashumi amane anesine amawaka.

> And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

> Laza uzuko lukaThixo kaSirayeli lwenyuka lusuka phezu kwekerubhi, apho lwalukho khona, laya embundwini wendlu. Waza wabiza indoda eyayinxibe ilinen, eyayinengxowa yeinki yombhali ecaleni kwayo; Yathi iNkosi kuyo, Hamba phakathi komzi, phakathi kweYerusalem, ubeke uphawu emabunzini amadoda ancwina, akhala ngenxa yazo zonke izinyangiso ezenziwa phakathi kwawo. Hezekile 9:3, 4.

The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.

Inkqubo yokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka yaqala ekuzalweni kwawo, nto leyo eyayikwangukuvuka kwawo. Umyalezo wemimoya yomine uzisa amathambo awomileyo afileyo ebomini, yaye umyalezo wemimoya yomine ngumlayezo wokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. UPawulos noYohane bobabini balubona baluva kanye olu bali-mbali siphila kulo ngoku, imbali “abathi abaprofeti abaninzi namadoda amaninzi angamalungisa banqwenela ukuyibona.” Imbali yentshukumo enamandla yengelosi yesithathu, eyayifanekiselwe yintshukumo enamandla yengelosi yokuqala.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Yonke imiyalezo eyanikelwayo ukusukela ngowe-1840–1844 imele ukwenziwa inamandla ngoku, kuba baninzi abantu abalahlekelwe kukuma kwabo. Imiyalezo imele iye kuzo zonke iicawa.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “UKristu wathi, ‘Asikelelekile amehlo enu, kuba ebona; neendlebe zenu, kuba zisiva. Kuba inene ndithi kuni, Baninzi abaprofeti namadoda amalungisa abanqwenelayo ukuzibona ezo zinto nizibonayo, kodwa abazibonanga; nokuva ezo zinto nizivayo, kodwa abazivanga’ [Mateyu 13:16, 17]. Asikelelekile amehlo awazibonayo izinto ezabonwayo ngo-1843 nango-1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Isigidimi sanikwa. Kwaye makungabikho kulibaziseka ekuphindaphindeni isigidimi, kuba imiqondiso yamaxesha iyazaliseka; umsebenzi wokugqibela umele wenziwe. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikwa, ngokumiselwa nguThixo, isigidimi esiya kukhula sibe sisikhalo esikhulu. Ke ngoko uDaniyeli uya kuma esabelweni sakhe, ukuze anike ubungqina bakhe.” Manuscript Releases, umqulu 21, 437.

The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.

Umxholo oyintloko wemfazwe yokuqala kaLusifa ezulwini yayikunxibelelwano. Wayengumphathi wokukhanya, nowasebenzisa isikhundla sakhe ukutyhilizela impazamo ezingqondweni zeengelosi ezingcwele. Sixelelwa ukuba iingelosi ezazamkela iingcamango zakhe zokuvukela, azizange ziqonde nokuba nguLusifa owazilukuhlayo ukuba zicinge ezo zinto ekugqibeleni zazicinga ngoThixo. Wayenobuqhophololo obukhulu, kanye njengoko wayenjalo kuEva emyezweni, kangangokuba iingelosi ezazikhe zangcwele zada zakholwa ukuba iingcinga uSathana awayezityalile ezingqondweni zazo, yayizezazo iingcinga zokuqala. Ezo mbewu, ekugqibeleni, zavelisa isiqhamo sentshabalalo engunaphakade.

The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.

Imfazwe yokugqibela, eyenzeka ezulwini lokuqala, sele iza kuqalisa, yaye ayingomcimbi wokulukuhlwa kwezithunywa ezingcwele, kananjalo ayingomcimbi wokulukuhla kukaSathana uEva, koko imalunga nokulukuhla kwakhe lonke uluntu ngenkqubo yonxibelelwano eyonakalisiweyo emelwe ngokungathi isemazulwini. Imalunga neWebhu yeHlabathi liphela uSathana ayisebenzisayo ukutyala iingcamango ebantwini, bengazi abo bantu ukuba bakholwe ubuxoki, yaye ngokwenjenjalo babonakalise ukuba abayithandi inyaniso. Yayingumpostile uPawulos owabeka phambili ukuba “ngemihla yokugqibela” abantu baya kwamkela ubuxoki, ngenxa yokuba babengenalo uthando lwenyaniso. Ngapha koko, wayelibone kanye elo bali lembali apho lo msebenzi umangalisayo kaSathana ufezekiswa khona.

The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.

Ukuhendwa koluntu kuphunyezwa ngabo bathanda ulawulo lwehlabathi beZizwe eziManyeneyo, abangamandla enamba. Aba bathanda ulawulo lwehlabathi beZizwe eziManyeneyo, ngokwesiprofeto, baquka ookumkani nabarhwebi. Ookumkani ngoorhulumente, yaye iinkulu zobugcisa bezobuchwephesha kunye noosozigidi bamazwe ngamazwe ngabarhwebi.

The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.

Imfazwe iqala kumthetho weCawa, apho ngelo xesha i-United States iba ngukumkani ophambili kubo ookumkani abalishumi. I-United States ke ngoko isuke yathetha njengerhamncwa, ngaloo ndlela iphawula ukuphela kobukumkani besithandathu berhamente yerhamncwa lomhlaba. Emva koko iphume iye kulahlekisa ihlabathi liphela ngemimangaliso emele iyenze phambi kwerhamncwa, imimangaliso emelwe njengokuhlisa umlilo uvela ezulwini.

> And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.

> Wenza imimangaliso emikhulu, wada wenza umlilo wehla uvela ezulwini, usihla emhlabeni phambi kwabantu. ISityhilelo 13:13.

When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.

Xa amathambo awomileyo abafileyo abavusiweyo, awayebulewe esitratweni, ephakanyiselwa ezulwini njengomqondiso, ngaxeshanye kubakho nomnye umqondiso ezulwini.

> And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.

> Kwabonakala omnye ummangaliso ezulwini; yaye yabonakala inamba enkulu ebomvu, ineentloko ezisixhenxe neempondo ezilishumi, inezithsaba ezisixhenxe phezu kweentloko zayo. ISityhilelo 12:3.

The great red dragon is Satan, but it is also pagan Rome.

Inamba enkulu ebomvu nguSathana, kodwa ikwangobuRoma bobuhedeni.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Ngaloo ndlela, nangona inamba, ngokuyintloko, imela uSathana, ikwangumfuziselo, ngengqiqo yesibini, weRoma yobuhedeni.” Imbambano Enkulu, 439.

The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.

Inyoka nguSathana, yaye kusetyenziso lwesibini inyoka imela iRoma yobuhedeni. Kwimbali yokuzalwa kukaKristu, inyoka yeRoma yobuhedeni imelwe; kodwa ukusetyenziswa kwesiprofeto okugqibeleleyo kwenyoka kuse “kwiintsuku zokugqibela.” “Kwiintsuku zokugqibela” inyoka imelwe ngookumkani abalishumi beZizwe eziManyeneyo. Ababonakali kwimbali yokuzalwa kukaKristu, kodwa kwimbali yokuzalwa kwekhulu elinamashumi amane anesine amawaka, ekwathi ukuzalwa kwabo kwafuziselwa kukuzalwa kukaKristu.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “Ookumkani nabalawuli neerhuluneli bazibeke phezu kwabo uphawu lomchasi-Kristu, yaye bamelwe yinamba eya kwenza imfazwe nabangcwele—nabo bagcina imiyalelo kaThixo nabanoKholo lukaYesu.” Testimonies to Ministers, 38.

The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”

Iimpondo ezilishumi zedragoni zingumqondiso womanyano lwayo; iintloko zalo ezisixhenxe, ezinezithsaba phezu kwazo, ziyalichaza njengentloko yesixhenxe yobukumkani obusibhozo besiprofeto seBhayibhile, njengoko kubonisiwe kokubini emfanekisweni kaNebhukadenetsare kuDaniyeli isahluko sesibini, kwanasezintloko ezisibhozo zeSityhilelo isahluko seshumi elinesixhenxe. IZizwe eziManyeneyo “ngomnye umqondiso omangalisayo ezulwini,” kanye ngelo xesha xa ibhanile, ethe yazalwa esitratweni esinqumla umwonyo wamathambo awomileyo afileyo, iphakanyiselwa ezulwini. Idragoni nomfazi babonakala njengemimangaliso ezulwini ngexesha lomthetho weCawa, nto leyo ekwayiloo ndawo kanye apho irhamncwa lolwandle lobuKatolika nalo “limangalelwa lilandelwe.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Ndabona enye yeentloko zalo ngathi inenxeba lokufa; yaza yalulama inxeba layo lokufa; laza lonke ihlabathi lamangaliswa lalandela elo rhamncwa. IsiTyhilelo 13:3.

The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.

Ihlabathi liyamangaliswa lirhamncwa lolwandle lobupopu, “emva kokuba” inxeba lalo elibulalayo liphilisiwe, yaye liphiliswa emthethweni weCawa eUnited States. Umqondiso, inamba, nerhamncwa konke kuyamangaliswa, kuqalwa emthethweni weCawa eUnited States. Umprofeti wobuxoki ubonakalisa ezona zimangaliso zikaSathana zibaluleke kakhulu kwangelo xesha linye, kuba kungoko nangoko emva komthetho weCawa, apho umprofeti wobuxoki esandula ukuqala ukuthetha “njengenamba,” athi aphume aye kulahlekisa ihlabathi liphela, yaye ukufeza kwakhe olo lahleko ulwenza evela ezulwini.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.

> Ndaza ndabona elinye irhamncwa linyuka livela emhlabeni; lalinamaphondo amabini anjengewundlu, laza lathetha njengenamba. Lenza lonke igunya lerhamncwa lokuqala phambi kwalo, laza lawenza umhlaba nabo bahlala kuwo ukuba banqule irhamncwa lokuqala, elaliphilisiwe inxeba lalo elibulalayo. Lenza imiqondiso emikhulu, ngokokude lenze nomlilo wehle uphuma ezulwini, usiya emhlabeni phambi kwabantu. ISityhilelo 13:11–13.

The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.

Imfazwe eyaqala ezulwini lesithathu, iphela ezulwini lokuqala. Umanyano oluphindwe kathathu lwenamba, lwerhamncwa, nolomprofeti wobuxoki luchongwa yiBhayibhile nanguMoya wesiProfeto njengomfelandawonye wobubi. Ngexesha lomthetho weCawa, umanyano oluphindwe kathathu luqalisa ukukhokela ihlabathi liphela emfazweni nxamnye nomfazi, njengoko lusondela eArmagedon. Ngexesha lomthetho weCawa, luthabatha iindawo zalo kwidabi lezulu lokuqala, luze ke loyiswe! Njengoko iRoma inyukela emandleni izihlandlo ezithathu kwimbali yehlabathi, isoloko yoyisa kuqala utshaba lwayo, emva koko umlingane wayo, emva koko ixhoba layo, ize ke iwe.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.

> Ndabona oomoya abathathu abangcolileyo abafana namasele bephuma emlonyeni wenyoka enkulu, bephuma emlonyeni werhamncwa, bephuma emlonyeni womprofeti wobuxoki. Kuba bangaoomoya beedemon, abenza imimangaliso, abaphumela kookumkani bomhlaba nabowehlabathi lonke, ukuze babaqokelele emfazweni yaloo mini inkulu kaThixo uSomandla. Yabonani, ndiyeza njengesela. Unoyolo lowo uphaphileyo, ezigcinayo izambatho zakhe, hleze ahambe ze, babubone ubuhlazo bakhe. Waza wabaqokelela ndawonye kwindawo ebizwa ngolwimi lwesiHebhere ngokuba yiArmagedon. IsiTyhilelo 16:13–16.

The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.

“Imfazwe ezulwini” “ngemihla yokugqibela” asiyonto yesifaniso, yimfazwe yonxibelelwano eqhutyelwa emazulwini. Emlonyeni wenamba, emlonyeni werhamncwa, nasemlonyeni womprofeti wobuxoki kuphuma “oomoya beedemon” abasebenza “imimangaliso.” Igama elithi “umoya” lithetha impefumlo, yaye impefumlo luphawu lomyalezo. Umpefumlo kaHezekile amashumi amathathu anesixhenxe uwazisa ebomini amathambo afileyo, yaye ukwenza oko ngokuzisa umyalezo wobuSilamsi, obumelwe eBhayibhileni njengomoya wasempuma. “Umoya,” “umoya” kunye “nempefumlo” ligama elinye eliguqulelwe kula magama mathathu esiNgesi, kokubini kwisiHebhere nakwisiGrike.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “UThixo unokuphefumlela ubomi obutsha kuwo wonke umphefumlo onqwenela ngokunyanisekileyo ukumkhonza, yaye angachukumisa imilebe ngelahle elivuthayo elisuswe esibingelelweni, aze ayenze ibe nobuciko bokuvakalisa iindumiso zaKhe. Amawaka amazwi aya kuzaliswa ngamandla okuthetha iinyaniso ezimangalisayo zeLizwi likaThixo. Ulwimi oluthintithayo luya kukhululwa, yaye abanentloni baya kwenziwa bomelele ukuze banikele ubungqina benyaniso ngenkalipho. Wanga iNkosi ingabanceda abantu baYo ukuba bayihlambulule itempile yomphefumlo kuko konke ukungcola, baze balondoloze unxulumano olusondeleyo ngolo hlobo naYo, ukuze babe ngabathabatha inxaxheba kwimvula yamva xa iya kuthululwa.” Review and Herald, Julayi 20, 1886.

The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.

“Imimoya” ephuma emlonyeni wenamba, ephuma emlonyeni werhamncwa, nephuma emlonyeni womprofeti wobuxoki, imele izigidimi zikaSathana. Kwidabi lokuqala ezulwini lesithathu—kwakukho unxibelelwano olonakeleyo njengoko lwalumelwe ngumphathi wokukhanya owonakeleyo. Kwidabi lokugqibela ezulwini lokuqala—kuphinde kube kanye kwakhona, unxibelelwano olonakeleyo. Olo nxibelelwano olonakeleyo uSathana awalusebenzisayo emfazweni wezulu lesithathu, noluzakusetyenziswa kwakhona emfazweni wezulu lokuqala, yayikukumesmerisa, ekuthiwa kumaxesha anamhlanje yihipnosi.

> “Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.

> “Amadoda nabafazi mabangafundi inzululwazi yokuba bathintele njani baze bathimbe iingqondo zabo banxulumana nabo. Le yinzululwazi efundiswa nguSathana. Simele sixhathise yonke into enjalo. Asimele sidlale ngemizamo yokuthakatha ngengqondo nangehypnotism—inzululwazi yalowo waphulukana nendawo yakhe yokuqala waza wagxothwa ezinkundleni zasezulwini.” Umbhalo-ngqangi 86, 1905.

Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.

Ulumekiselo lwenziwa ehlabathini namhlanje ziingxilimbela zetekhnoloji ngothungelwano lwewebhu lwehlabathi lonke, olusebenzisa oko kubizwa ngokuba yinzululwazi yentengiso yale mihla, kodwa enyanisweni oluyeyona nkqubela ifikeleleyo yenzululwazi yakudala kaSathana yolumekiselo. Abo baxhasa ulawulo lwehlabathi, iingxilimbela zetekhnoloji neebhiliyoni bafuna ukubambisa ixhoba labo “kumnatha” wenkohliso osele umiselwe kwihlabathi lonke. Ukuba uthanda, yimikhankaso kaSathana yePsyOps phezu kwehlabathi liphela. Yimiyalezo kaSathana ekhokelela ihlabathi eArmagedon, yaye loo miyalezo kaSathana ibhengezwa ezulwini kanye ngelo xesha linye iingelosi ezintathu zibhengeza umyalezo kaKristu ezulwini.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.

> Ndaza ndabona enye ingelosi ibhabha phakathi kwezulu, inevangeli engunaphakade ukuba iyishumayele kwabahleli emhlabeni, nakuzo zonke iintlanga, nezizwe, neelwimi, nabantu, isithi ngezwi elikhulu, Moyikeni uThixo, nimnike uzuko; kuba lifikile ilixa lomgwebo wakhe; nize ninqule lowo wenza izulu, nomhlaba, nolwandle, nemithombo yamanzi. Yalandela enye ingelosi, isithi, Iwile, iwile iBhabheli, eso sixeko sikhulu, ngokuba sazisela zonke iintlanga iwayini yengqumbo yombulo waso. Yaza ingelosi yesithathu yabalandela, isithi ngezwi elikhulu, Ukuba kukho bani unqula irhamncwa nomfanekiso waso, aze amkele uphawu lwalo ebunzini bakhe, nokuba sesandleni sakhe, naye uya kusela iwayini yengqumbo kaThixo, egalelwe ingaxutywanga endebeni yomsindo wakhe; yaye uya kuthuthunjiswa ngomlilo nesalfure phambi kweengelosi ezingcwele, naphambi kweMvana; nomsi wokuthuthunjiswa kwabo unyuka use kuwo onke amaphakade; yaye abanakuphumla imini nobusuku abo banqula irhamncwa nomfanekiso waso, nabani na owamkela uphawu lwegama laso. ISityhilelo 14:6–11.

The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.

“Imimoya” ephuma kwilungu ngalinye lomanyano oluphindwe kathathu, iphuma emilonyeni yazo. Ukuthetha kwesizwe sisenzo sikarhulumente waso.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Ukuthetha kwesizwe kusisenzo sabasemagunyeni baso bomthetho nabogwebo.” Imbambano Enkulu, 443.

Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”

UYeremiya wathenjiswa ukuba, ukuba wayeya kwahlula ingqolowa emakhobokeni, aze angabuyeli emakhobokeni (nangona amakhowe ayenokubuyela kuye), uThixo wayeya kumenza “umlomo” waKhe.

> 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. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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 15:17–19.

> Andihlalanga ebandleni labagculeli, andavuya nokuvuya; ndahlala ndedwa ngenxa yesandla sakho; kuba undizalisile ngumsindo. Yini na intlungu yam ingapheliyo, nesilonda sam singanyangekiyo, esingavumiyo ukuphiliswa? Uya kuba na kum ngowobuxoki ngokupheleleyo, njengamanzi asilelayo? Ngako oko itsho iNkosi ukuthi, Ukuba uyabuya, ndoba ndibuyisa wena, ume phambi kwam; kwaye ukuba ukhupha okunqabileyo kokungendawo, woba ngumlomo wam; mababuyele kuwe bona; ke wena ungabuyeli kubo. Yeremiya 15:17–19.

Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.

UYeremiya umele amaMillerite ekudanisweni kwawo kokuqala, awacinga ukuba uThixo uxokile. UThixo wayengaxokanga; wabamba nje isandla saKhe phezu kwempazamo eyayikwitshathi ka-1843. UYeremiya wanikwa isithembiso, njengoko nabo badana ngoJulayi 18, 2020, benikwe isithembiso; sokuba, ukuba bangazahlula kubantu abazizidenge nakwiimfundiso zikaSathana ezazikho ngaphambi kokudana, ngoko iNkosi yayiya kumenza uYeremiya, nabo abamelwa nguye, “umlomo” waYo. Itshathi ka-1843 yayiveliswe ukuzalisekisa umyalelo wokwenjenjalo kuHabhakuki isahluko sesibini.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

> “Yayibubungqina obumanyeneyo babahlohli namaphephandaba eSecond Advent, xa babemi ‘elukholweni lokuqala,’ bokuba ukupapashwa kwetshathi kwakukukuzaliseka kukaHabakuki 2:2, 3. Ukuba itshathi yayisisifundo sesiprofeto (kwaye abo bayikhanyelayo bayalushiya ukholo lokuqala), ngoko kulandela ukuba u-457 BC yayingunyaka ekwakuza kuqalwa kuwo ukubala iintsuku ezingama-2300. Kwakuyimfuneko ukuba u-1843 abe lixesha lokuqala elapapashwayo ukuze ‘umbono’ ‘ulibaziseke,’ okanye ukuze kubekho ixesha lokulibaziseka, ekulo iqela leentombi laliza kozela lize lilale phezu kwesihloko esikhulu sexesha, kanye phambi kokuba livuswe siSikhalo Sasezinzulwini Zobusuku.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.

INkosi, ngoHabakuki, yayalela amaMillerite ukuba avelise itshathi ka-1843, yaye yayiqulethe impazamo iNkosi eyasibekela ngesandla saYo. Kungako uYeremiya esithi ukuphoxeka kwakhe kwakungenxa yesandla sikaThixo. Xa, emva kokuphoxeka, iNkosi yakhokela amaMillerite ukuba abuyele kwisahluko sesibini sikaHabakuki, babona isithembiso sokuba, nangona umbono uya kulibazisa, bafanele ukuwulinda, kuba awuyi kuxoka, yaye ekupheleni uya “kuthetha”.

The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.

Umbono “uthethayo” wawumela umxholo wesigidimi sobuprofeti, yaye isithembiso kuYeremiya sasisithi, ukuba wayenokuzikhulula ekudanisekeni, abuyele kwinzondelelo ngesigidimi awayenayo ngaphambi kokudaniseka, yaye ukuba wayenokwenza umahluko phakathi kwengqolowa namakhoba, wayeza kuba “ngumlomo” kaThixo, aze avakalise isigidimi soKhwelo lwasezinzulwini zobusuku.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Kuba umbono usesele ixesha elimisiweyo; kodwa ekupheleni uya kuthetha, ungaxoki. Nakuba ulibala, wulinde; kuba uya kufika okunene, akayi kulibala. Habhakuki 2:3.

Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.

Abo bamelwe nguYeremiya, kokubini kwintshukumo yengelosi yokuqala neyesithathu, abazalisekisa umyalelo wokubuya, baya kuba “ngumlomo” weNkosi emfazweni nxamnye nomfelandawonye wobubi, kumabala edabi ezulu lokuqala. Baya kuvakalisa isigidimi seMidnight Cry. Abo bamelwe nguYeremiya ngoku beva “ilizwi” entlango. Iintsuku ezintathu nesiqingatha ezingokomfuziselo ziluphawu lwentlango yesiprofeto.

> 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: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

> Ilizwi lalowo ukhalayo entlango lisithi, Lungisani indlela kaYehova, nilolonge entlango umendo omkhulu kaThixo wethu. Zonke iintili ziya kuphakanyiswa, nazo zonke iintaba neenduli ziya kuthotywa; ezigoso ziya kwenziwa zithe tye, neendawo ezimagqagala zibe licaba. Buya kutyhilwa ubuqaqawuli bukaYehova, yaye yonke inyama iya kububona kunye: kuba umlomo kaYehova utshilo oko. Isaya 40:3–5.

We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.

Siya kuya kuqhubeka nokuqwalasela kwethu idabi lokugqibela lemfazwe yovavanyo, eyaqala ezulwini lesithathu yaze yaphela ezulwini lokuqala, kwinqaku elilandelayo.

> Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.

> Banduluka ke bonke amaMidiyan, nama-Amaleki, nabantwana basempuma, bawela, bamisa intente entilini yakwaYizereli. Wathi ke uMoya kaYehova wamgubungela uGidiyon; wavuthela isigodlo, yaza indlu ka-Abhihazeri yahlanganiselwa ukumlandela. Wathuma izigidimi kulo lonke uManase; naye wahlanganiselwa ukumlandela; wathuma izigidimi kuAshere, nakuZebhulon, nakuNafetali; benyuka beza kubahlangabeza. ABagwebi 6:33–35.

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