The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Akusakilo kuvele amene ya vesi ya makumi yina kuhasa mutalazi wa bapulezidenti mutanda kufuma pa nshita ya mpelo mu 1989, kuhitila mu 2020, apo Biden, pulezidenti wa cine lubali, aibile bukalamba bwa upulezidenti. Umwaka wa 2020 ulembo mutendekelo wa umo mutalazi wa kuveleka, kufuma pali iyo mpaka kuli “Alexander the Great”, ulemonekela pa nshita iyo bwami bwa cine lubali bwa buprofeti bwa muli Bibele bushikwe pa Mufunde wa Mulungu wa pa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa pa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu wa Mulungu pa Sande law iyo iili ukufika nomba. Abo bakalonga ikumi balapusanako mwi bumba lyonse ukuleka ubwami bwabo bwa cine lubali ku bwami bwa cine cine mutanda, ubwaba ukufuma muli balya cine lubali—amaka ya bupapa. Uyu mutalazi wa kuveleka utendekela na pulezidenti wa cine lubali no kumalila ku bwami bwa cine lubali.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Miwapü zï history zï Xerxes, kä rich king yara Grecia stir up, nang Alexander the Great, Persian kings eight mein, va hidden history zï verse two end le verse three start represent dü image of the beast testing time by number eight. Image of the beast zï United States fully in place ya, Sunday law enforced ya, le point lo seventh then eighth kingdoms arrive. Persian kings eight end ya zï Alexander the Great, so number eight mark dü image of the beast testing time kä conclude ya zï Sunday law.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Mkanda ya kumi mpaka kumi na tano yatufahamisha kwamba wakati wa kujaribiwa wa sanamu ya yule mnyama ulikuwa ni alama ya tatu kati ya alama tatu za njia zilizowakilishwa na historia ya Wamakabayo, na kwamba alama hiyo ya tatu ya njia ilikuwa kipindi cha wakati kilichoanza mwaka 161 KK na kuishia mwaka 158 KK. Kipindi hicho kilifuata alama ya kwanza ya njia ya mwaka 167 KK, iliyotambulisha mwanzo wa Uasi wa Wamakabayo huko Modein, mji ambao jina lake humaanisha “kupinga.” Mwaka 164 KK ulifuata upinzani huo huko Modein, na ukatambulisha kuwekwa wakfu kwa mara ya pili kwa hekalu la pili. Mwaka 164 KK unatambulisha kuapishwa kwa mara ya pili kwa Donald Trump kama rais wa nane tangu Reagan mwaka 1989, ambaye ni wa wale saba. Kuapishwa kwake tarehe 20 Januari 2025 kuliwakilishwa na mwaka 164 KK, na sherehe ya kuweka wakfu upya, ambayo ilizaa muujiza wa kishetani unaojumuisha marejeo mawili ya yule wa nane kuwa ni wa wale saba.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

艾因兹八位波斯王，因此代表了自公元前161年至公元前158年之间，犹太人与罗马结盟的历史，并且藉此为那在2025年特朗普就职之后随之而来的兽像试验时期，提供第二个见证。第二节继续指向2020年被窃取的选举，并在那里结束，直到八位波斯王的历史性见证被应用；而他们的应验是在特朗普第二次就职之后。当把八位波斯王安置于第二节与第三节之间的历史之上时，从拜登就职直到特朗普第二次就职之间，仍然存在一段隐藏的时期。

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

Mpango huo wa historia iliyofichika unatambulishwa katika Ufunuo sura ya kumi na moja, ambamo mnyama wa kutokuamini kuwa kuna Mungu huwaua mashahidi wawili mwaka 2020. Kisha baada ya siku tatu na nusu za kiishara, Mikaeli hushuka ili kuwafufua mashahidi hao wawili. Trump “aliyefufuliwa” alianza kampeni yake ya tatu ya urais tarehe 15 Novemba, 2022, na “sauti ya mtu aliaye nyikani” iliyofufuliwa ilianza kuwaita wale mia moja arobaini na nne elfu mwishoni mwa Julai, 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Mstari wa kumi, wa kumi na moja, na wa kumi na mbili wa Danieli sura ya kumi na moja yanatambulisha Vita vya Ukrainia vilivyoanza mwaka 2014, na vitakavyomalizika kwa ushindi wa Urusi, vikifuatiwa na kuanguka kwa shirikisho la sasa la Urusi, kama inavyotiwa mfano na kuanguka kwa Umoja wa Kisovieti mwaka 1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Mateeka ikumi na esatu okutuuka ku ikumi na etaano galaga ennamba ssatu ez’obunnabbi. Olunyiriri olw’okuwonyezebwa kw’obwapapa, olutandika omukazi omwenzi ow’e Ttuulo bw’ava mu kwekweka, lukwatibwako ng’ekifaananyi mu lunyiriri olwa kkumi na buna, era okutuukirizibwa kwalwo okw’ebyafaayo kwe mwaka gwa 200 BC, Rooma eky’obunnaggwanga lwe yayingira mu byafaayo eby’obunnabbi ng’abanyazi b’abantu bo, abeegulumiza bo bennyini, naye ne bagwa.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

En los tres versículos, la línea profética del republicanismo apóstata está representada por la historia de Antíoco III, quien tipifica el papel de Trump como el octavo presidente, es decir, de entre los siete. Los versículos también identifican la línea profética del protestantismo apóstata como representada por la historia de los Macabeos.

The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Ekyerɛnkyehyɛdeɛ mu nokorɛ Protestant abɛn no kwan a ɛhyɛɛ aseɛ sɛ Millerfoɔ no Filadelfia kuo no, na ɛwieeɛ sɛ ɔha aduanan-nan mpem no Filadelfia kuo no, ɛsɛ sɛ wɔde to nyinasieɛ atetesɛm a ahinta wɔ nkyekyɛmu aduanan no so nso. Adiyisɛm ti du no mu aprammiri nson no yɛ sɛnkyerɛnneɛ ma Millerfoɔ no Filadelfia kuo no ne ɔha aduanan-nan mpem no nyinaa. Nkɔmhyɛ so nsɔanohyɛ ne nkɔmhyɛ no mu bueyɛ no, Kristo na ɔyɛ, na sɛ Ɔyɛ saa a, Ɔda Ne ho adi sɛ Yuda abusuakuo no Gyata. Ti du no mu no, ɔbɔfoɔ a Onuawa White ka sɛ ɔnyɛ obi foforɔ biara gye Yesu Kristo ara “teɛm de nne kɛseɛ, sɛdeɛ gyata bɔ mu roar; na ɔteɛm wieeɛ no, aprammiri nson no maa wɔn nne so.”

Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Kristo, dịka Ọdụm nke ebo Juda, tinyere égbè eluigwe asaa ahụ n’ime akụkọ amụma gburugburu afọ 100, ọ kpọchiri ya ozugbo, n’ihi na, “mgbe égbè eluigwe asaa ahụ kwupụtara olu ha,” Jọn “nọ na-achọ ide: ma” ọ “nụrụ olu sitere n’eluigwe na-ekwu,” “Kpuchie ihe ndị ahụ égbè eluigwe asaa ahụ kwuru, edekwa ha edegharịla ha.”

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Amateka ahishwe y’umurongo wa mirongo ine ubu arimo guhishurwa n’Intare yo mu muryango wa Yuda, kandi muri ayo mateka umurongo w’ihembe ry’ukuri ry’Abaporotesitanti ugaragazwa n’Inkuba ndwi. Ijwi rirangurura mu butayu rimaze gutangira gutaka muri Nyakanga 2023, Intare yo mu muryango wa Yuda yahishuye ubundi buhishuriro bw’icyo “Inkuba ndwi” zigereranya.

The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

مِرعدهايِ هەفتگانه مێژووی نێوانی ۱۸ی جولای ۲۰۲۰، کاتێک جووڵەی سەد و چل و چوار هەزار لە شەقامەکاندا کوژرا، هەتا یاسای یەکشەممەی نزیکهاتوو نیشان دەدەن. هێڵی مِرعدە هەفتگانەکە «ڕووداوەکان» دیاری دەکات، کە لەو مێژووەدا ڕوودەدەن. یەکەم دڵتەنگی، بە پەیامی هاواری نیوەشەوە دوا دەکەوێت، و دوای ئەویش یاسای یەکشەممە دێت. کاتێک خوشک وایت مِرعدە هەفتگانەکانی ناساند، یان وەک مێژووی فرشتەی یەکەم و دووەم، یان وەک ڕووداوەکانی داهاتوو، لە هەردوو وێناکردنەکەدا ناساندی کە ئەوان «ڕووداوەکان» نیشان دەدەن.

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Khuchinza Chapupu cho-Pakati paUsiku chinganzwika sechinhu chisiri “chiitiko”, asi munhoroondo yeMillerite musangano wemisasa weExeter kubva Nyamavhuvhu 12 kusvika 17, 1844 waive “chiitiko”, une zvimwe zvakawanda zvakabatana nechiitiko ichocho. Zvisinei, kusvika kweShoko reChichemo chePakati paUsiku pamusangano wemisasa kwakanga kuriwo kuzadziswa kwemufananidzo wemhandara gumi waMateo makumi maviri neshanu. “Chiitiko” chemusangano wemisasa weExeter chakanga chiri kuzadziswa kwemabhanan’ana manomwe, asi mufananidzo wemhandara gumi hautauri nezvezviitiko izvozvo; unotaura pamusoro pe“ruzivo” rwemhandara,

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“İncil-i Matta 25’teki on bakire benzetmesi de Advent halkının tecrübesini tasvir eder.” Büyük Mücadele, 393.

Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Kuyiga oku okubwatuka musanvu bwe kulaga ebyafaayo eby’enkanankana eby’entambula y’abamalayika ow’olubereberye n’ow’okusatu, bwe kityo n’olugero olw’abawala ekkumi narwo lulaga ebyafaayo bibiri eby’enkanankana.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, ntlhanu wa vona a va tlharihile, kasi ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile, naswona xi ta tlhela xi hetiseka, hi ku landza rito rin’wana ni rin’wana hi ku kongoma, hikuva xi ni ku tirhisiwa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” Review and Herald, August 19, 1890.

The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Alama ya ngurumo saba inawakilisha “matukio” ya historia sambamba, na mabikira kumi yanawakilisha “uzoefu” wa mabikira wenye hekima na wapumbavu katika historia hizo mbili sambamba. Uzoefu wa Wamilleri, hadi mwaka 1856, ulikuwa ndio uzoefu wa Filadelfia, na uzoefu wa vuguvugu la wale laki moja arobaini na nne elfu ulikuwa ndio uzoefu wa Laodikia, hadi muda mfupi baada ya Julai, 2023. Katika historia zote mbili, mabikira wenye hekima na wapumbavu watafunuliwa wakati wa kuwasili kwa ujumbe wa Kilio cha Usiku wa Manane, kwa maana ni hapo ndipo itaonekana ni nani aliyekuwa na mafuta ya matayarisho.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Abakobwa b’inkumi b’ibipfu bahagarariye imimerere y’Itorero, kandi iyo mimerere na yo ivugwaho ko ari imimerere y’i Lawodikiya.” Review and Herald, 19 Kanama 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Abaanga balikanga kulya obubaka obuli mu mukono gwa Mikayiri malayika omukulu eyakka ku nkomerero ya Jjulaayi, 2023 banaasigala mu mbeera ya Laodikiya, era abo abatwala akatabo akatono ne bakalya banaakyuuka okuyingira mu mbeera ya Firaderufiya. Embeera ya Laodikiya ekiikirira abantu, oba omuntu, Kristo gw’abeera ebweru waabwe naye ng’anoonya okuyingira; era embeera ya Firaderufiya ekiikirirwa ng’okwegatta kw’Obwakatonda n’obuntu. Okubwatuka omusanvu kulaga “ebibaddewo” eby’olunyiriri lw’ehembe erya Pawulo erya kituufu ery’Abapolotesitante eriteekeddwa mu byafaayo eby’ekyama eby’olunyiriri lwa amakumi ana, nga litandika nga 18 Jjulaayi, 2020 ne likoma ku Sunday law.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Mfano wa mabikira kumi unatambulisha “uzoefu” wa wale walioitwa kuwa miongoni mwa wale mia moja arobaini na nne elfu katika kipindi hicho hicho. “Matukio” yanayotambulisha historia ya wale mia moja arobaini na nne elfu tangu Julai 18, 2020 hadi sheria ya Jumapili, na “uzoefu” wa makundi mawili katika historia hiyo, yanaambatana na utambulisho wa kazi iliyokabidhiwa wakati ule na inayokabidhiwa sasa katika historia hizo mbili zinazolingana. Kazi hiyo inawakilishwa na malaika wa Ufunuo kumi na nne, na kazi ya Wamilleri iliwasilishwa na malaika wa kwanza na wa pili, na kazi ya wale mia moja arobaini na nne elfu inawakilishwa na malaika wa tatu.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Ninkwete amahirwe y’agaciro yo kugira ubunararibonye. Nagize ubunararibonye mu butumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu. Abo bamarayika bagaragazwa baguruka hagati mu ijuru, batangariza abari mu isi ubutumwa bw’imbuzi, kandi bufite icyo bwerekezaho mu buryo butaziguye ku bantu babaho mu minsi y’imperuka y’amateka y’iyi si. Nta n’umwe wumva ijwi ry’abo bamarayika, kuko ari ikimenyetso kigereranya ubwoko bw’Imana bukorana mu bwuzuzanye n’ijuru ryose. Abagabo n’abagore bamurikiwe na Mwuka w’Imana, kandi bejejwe n’ukuri, batangaza ubwo butumwa butatu mu rukurikirane bwabwo.” Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Ishi ya kwaba bantu ba Nzambi ya bilumbu ya nsuka na mokolo ya 11 Sɛtɛmbɛ 2001, na ebandeli ya ntango ya kokanga elembo, epesami lisusu na bantu ba Nzambi ya bilumbu ya nsuka na nsuka ya ntango ya kokanga elembo, tango Mikayele akitaki na sanza ya Yuli 2023.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

Yohana akaona “Malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka makubwa; na dunia yote ikaangazwa kwa utukufu wake.” Ufunuo 18:1. Kazi hiyo ni sauti ya watu wa Mungu wakitangaza ujumbe wa onyo kwa ulimwengu.” The 1888 Materials, 926.

As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Kuyafana ni “ebiika by’ebintu” ebikiikiriddwa okuba okubwatuka omusanvu, era n’“okuyitamu” okukiikiriddwa abayisiki kkumi, omulimu gwa bamalayika basatu gukiikirira ebyafaayo bibiri ebigendera wamu.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

“Nzambi me pesi bansangu ya Emoniseli 14 kisika kiawu mu mulongo wa profesi, ne mudimu waaku kausadila kusukila kana tii ku nsuka ya lisolo lya ntoto eyi. Bansangu ya mwanju wa ntete ne wa zole e kele kaka kieleka samu na ntangu yayi, mpe mefwana kutambula kiteso mosi ne yina ilanda. Mwanju wa tatu kesamuna dikebi diaandi na ndinga ya ngolo. ‘Na manima ya bima yayi,’ yo tubaka Yoane, ‘mono monaka mwanju yankaka kulumuka katuka zulu, yina vandaka na ngolo mingi, mpe ntoto semaka na nkembo na yandi.’ Mu nsemo yayi, nsemo ya bansangu yonso tatu me sanganisama.” The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.

Danyeli ikûmi na imwe, mavusu ya kumi na tatu mpaka ya kumi na tano, kazi ya kinabii ya mstari wa Uprotestanti wa uasi-imani (Wamakabayo), ujamhuri wa uasi-imani (Antioko wa Tatu), na kahaba wa Tiro (wanyang’anyi wa watu wako) inatambulishwa. Katika historia iyo hiyo hasa, mistari ya kinabii ya pembe ya kweli ya Kiprotestanti ya wale mia moja na arobaini na nne elfu hutambulisha kazi yao, “uzoefu” wao, na “matukio” yanayotokea kati ya watu wa Mungu wa siku za mwisho. Mstari wa pembe ya kweli ya Kiprotestanti unawakilishwa kuwa ngurumo saba, ambao ndio unabii pekee katika kitabu cha Ufunuo unaotambulishwa kuwa umefungwa kwa muhuri. Muda mfupi kabla ya kipindi cha rehema kufungwa, amri huja kutoka kwa Simba wa kabila la Yuda, Yeye aliyeufunga kwa muhuri unabii wa ngurumo saba, ya kuyafungua unabii wa kitabu hiki.

The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Ukuhamburwa kw’inkuba ndwi ndwi zirindwi ku mperuka y’igihe c’ugushirwako ikimenyetso kw’abihumbi ijana na mirongo ine na bine, kwari kwagereranijwe n’uku hamburwa kw’inkuba ndwi ndwi zirindwi mu ntango y’igihe c’ugushirwako ikimenyetso, gukwiye gukoreshwa (umurongo ku wundi murongo) kuri ico gice c’igitabu ca Daniyeli kijanye n’ibihe vya nyuma, kandi ico gice ni co mateka ahishijwe y’umurongo wa mirongo ine. Igihe uko guhamburwa kuzoba gushitse rwose, nk’uko bigereranywa no kwugururwa kw’ikidodo c’indwi, Imana izosuka umuriro wa Mpwemu wayo Yera kuri ba bihumbi ijana na mirongo ine na bine, nk’uko yabigiriye abigishwa kuri Pentekote. Pentekote ihura n’itegeko ryo ku wa Mungu rigiye kuza vuba.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Kwa kutamani sana ndiko ninatazamia wakati ambapo matukio ya siku ya Pentekoste yatarudiwa kwa nguvu iliyo kuu zaidi kuliko ilivyokuwa katika tukio lile. Yohana asema, ‘Nikaona malaika mwingine akishuka kutoka mbinguni, mwenye uwezo mkuu; nayo nchi ikaangaziwa kwa utukufu wake.’ Ndipo, kama ilivyokuwa wakati wa Pentekoste, watu watalisikia kweli likinenwa kwao, kila mtu kwa lugha yake mwenyewe.

“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.

“Kalunga angafemela muoyo omukumi nsha omupya mu mwene-mwene omu nawa okutumikila Yandi, nokukwata komilungu nomulilo omunamwenyo wa kufuma koaltari, nokudjika i kale nomalaka a pewa ondunge dho okumutumbula Yandi. Eendaka ezi lundululwa momayovi dhi ka yadhipwa omukumo gwo okulandula po oshili iwa ya dWord yaKalunga. Elaka eli li na omadhila li ka mangululwa, nomuntu omunankondo omutiti i ka ningwa omukumo okutula oumbangi wa dhikepo oshili. Omwene na kwafele ovanhu Vaye va yelife itembeli lomuoyo kuule kohakandjo keshe, nokugcina ekwatathano lii li p close naYandi, opo ya kale ovali va pewa ombinga yemvula yokuvalela, ngele tai tilwa po.” Review and Herald, July 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Kutangila kwa kimanyikilo kwaika kumwesha mpelo wa ntangu ya kuminyika cimanyikilo. Pa kutangila, mvula ya nyuma yasopiwile na kipimo, kabidi pa mpelo yasopiwile kakuli kipimo. Mungelo uyo wasulukile pa Septemba 11, 2001, ni uyo mwine mungelo wasulukile pa mpelo wa Julayi, 2023. Mwandu wa Pentekoste watandikile pa lusanguko lwa Klisto, kabidi mpelo wa kukumbula kwa kulunga kwa Pentekoste uli pa lusanguko lwa bantu makumi kikana ne bane ne mafuku ane.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Kristo angwīma airi anyakulya yakwe Omwoyo Omutukuvu, kandi akabaha amahoro ge, kyali nk’otutontoma tukye mbere y’enkuba nyingi eyari okuteerwa aha kiro kya Pentekote.” Spirit of Prophecy, volume 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Kristo ohele mbate va visongwa vyakwe ka kutupuka kove, k’ene kulutwe lya kuhepela kwa Tate yakwe. Omu a shilikile okutanga ku Tate yakwe, a limoneke kuli va visongwa vahe no kuvofela “matonya amandende” a shimbwile “vimvula vyavivulu vya Pentekoste.” Atonya amandende alumbununa kutanga kwa tshivaka tsha kutindikwa, ne vimvula vyavivulu vilumbununa kupera kwatsho. Kutanga kwa tshivaka tsha kutindikwa ku vhindululwa ku kupera, ne shina Kristo a vofele va visongwa vyakwe ku kutanga kwa tshivaka tsha Pentekoste, o vofele vanhu vakwe va mazuva a kupera ku kupera kwa tshivaka asho.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

“ਮੂਲ ਹੱਡੀਆਂ ਉੱਤੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਪਵਿੱਤਰ ਆਤਮਾ ਦਾ ਸੁਆਸ ਆਉਣਾ ਲਾਜ਼ਮੀ ਹੈ, ਤਾਂ ਜੋ ਉਹ ਮੁਰਦਿਆਂ ਵਿੱਚੋਂ ਪੁਨਰੁੱਥਾਨ ਵਾਂਗ ਜੀਵਿਤ ਹੋ ਕੇ ਕਿਰਿਆਸ਼ੀਲ ਹੋ ਜਾਣ।” Bible Training School, December 1, 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Kufa kwa mashahidi wawili kunajumuisha ukweli kwamba wale waliotangaza ujumbe wa uongo wa Nashville na wa Julai 18, 2020, walifanya hivyo wakiwa Laodikia. Ufufuo wa mifupa mikavu iliyokufa unawakilisha mpito kutoka hali ya Laodikia, ambayo ni hali ya mauti, kwenda katika hali ya Filadelfia, ambayo ni uzima. Pumzi iletayo ufufuo na mpito huo ni ujumbe wa kinabii.

“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

“Ni nguvu gani itupasayo kuwa nayo kutoka kwa Mungu, ili mioyo ya baridi, iliyo na dini ya kisheria tu, iyaone mambo yaliyo bora zaidi yaliyowekewa—Kristo na haki Yake! Ujumbe utoao uzima ulihitajika ili kutoa uhai kwa mifupa mikavu.” Manuscript Releases, volume 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

Kipindi kati ya ufufuo wa Kristo kiligawanywa katika vipindi viwili, cha kwanza kikiwa siku arobaini, ambapo ndipo alipopaa, kikafuatwa na siku kumi kabla ya Pentekoste. Arobaini ni ishara ya nyikani, kama ilivyo siku tatu na nusu au miaka au siku elfu moja mia mbili sitini.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

2023년 7월에 미가엘께서 내려오셨을 때, 거리에서의 삼 일 반 동안의 죽음은 끝났으며, 그때 그리스도께서 십사만 사천인 가운데서 자신의 신성과 인성을 결합하시는 일을 시작하셨다. 그 일은 오순절에 앞선 열흘로 표상되었는데, 그때 죄가 제거되고 형제들 사이의 연합이 확립되었다. 열은 시험하는 과정을 나타내며, 그 시험의 과정은 오순절에 끝났는데, 오순절은 곧 일요일 법을 나타낸다.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

Mu mûndu yene wa mambu a mambu ya verse makumi àna, mùvwà bantu mwandamukùlù wa Pèrèsia ne mambu a bulunda bwa munkatshi mwa Bayuda ne Loma biimanyina dikenketa dya mushindu wa kifwanikijo kya nyama, dikenketa dya bâna-bakaji balenga didi dimueneshiibua mu matuku dikumi adi atangila ku Pantekote. Mponda ya bupandu ya Purotesta ne ya Républicanisme idi ilunda pamo mu diambedi adi bwà kupanga kifwanikijo kya nyama, kadi mponda wa bushuwa wa Purotesta udi ulunda bumuntu bwabo ne Bulelèlà bwa Kilisto, mushindu awu kupanga kifwanikijo kya Kilisto mu njila wa kulekanganija bitùpà bibidi bya basambidi.

The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Mambo ya kihistoria yanayowakilishwa kama ngurumo saba yamefunuliwa katika historia inayowakilishwa na aya ya kumi na tatu hadi ya kumi na tano ya Danieli kumi na moja, na kwa pamoja yanaambatanishwa na historia iliyofichika ya aya ya arobaini ambayo huhitimia katika sheria ya Jumapili inayokuja upesi, ambapo muda wa rehema kwa washika-Sabato hufungwa.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Ji ber vê yekê, van meselan dîsa hîn dikin ku piştî dadgehê tu dema ceribandinê nabe. Dema ku karê Mizgîniyê tê temam kirin, di cih de ji hev cudabûna navbera qenc û xerab pêk tê, û qederê her du çînan heta hetayê tê diyarkirin.” Christ’s Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Ukuhlukana kwabahlakaniphileyo nabayiziwula, amaLawodikeya namaFiladelfiya, kumbe ingqoloyi lamakhula, kwenziwa zingilosi.

“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

“Igiguma n’amasaka bikurirane hamwe kugeza igihe cy’isarura. Hanyuma abamarayika ni bo bakora umurimo wo gutandukanya.” Selected Messages, igitabo cya 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Elyalyong ya yifumbula pi peni na kusibwa kwa mweo wa mayeji, yitambulwisha mulimo wa bantu ba Leza, nga paimela bamalayika. Elyalyong ili mu maswayo aya lyapano lilasapulwa nomba mu nsi yonse mu ndimi (ndimi) ukucila pali amakumi mutanda. Ichi nomba chilecitika pene pene no kusibwa kwa mweo wa mayeji, kabili ni mulimo wa bantu ba Leza ba mu nshiku sha kulekelesha ukupela iyi lyalyong. Elyalyong yilatambulwisha ifyakucitika ifyapaimelwa nga nkungulu mushila cinelubali, kabili umulimo wa kwumfwa no kupela iyi lyalyong ulepanga ubwikashi bwa bacisungu abacenjela.

We will continue this study in the next article.

Kekahe tkwenda na disomo yaiya mu makaratasi gakulondako.

“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

“Usuku wa miboni, ekintu eky’amaani ennyo era eky’entiisa kyayita mu maaso gange. Nalaba omupiira omunene ennyo ogw’omuliro nga gugwa wakati mu nnyumba ezirungi ennyo ez’obwakabaka, ne guzizikiriza mangu ago. Ne mpulira omuntu ng’agamba nti: ‘Twali tumanyi nga emisango gya Katonda gyali gigenda okujja ku nsi, naye tetwamanya nti gyali gigenda kujja mangu bwe gutyo.’ Abalala, n’amaloboozi agalimu obulumi obungi, ne bagamba nti: ‘Wamanyi! Kale lwaki tewatugamba? Ffe tetwamanya.’ Buli ludda ne mpulira ebigambo eby’enjawulo ebifaanana bwe bityo eby’okunenya nga byogerwa.”

“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

“Mu buléya bunéne, naténgamuká. Nafúbáka diaka, mpe namónanaka lokola nazalaki na liyangani linéne. Moto moko wa bokonzi azalaki koloba na lisangá, liboso na bango etandamaki karte ya mokili. Alobaki ete karte yango ezalaki kolakisa elanga ya vinyo ya Nzambe, oyo esengeli kolimama. Wana pole euti na likoló ezalaki kongengela moto nyonso, moto yango asengelaki kozongisa pole yango epai ya basusu. Miinda esengelaki kopelisama na bisika mingi, mpe longwa na miinda yango miinda mosusu lisusu esengelaki kopelisama.

“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

Amazwi asubiwemo ati: ‘Imwe muri umunyu w’isi; ariko iyo umunyu utaye uburyohe bwawo, uzasubizwamo iki kugira ngo wongere uryohe? Uhereye ubwo nta cyo ukimaze, keretse kujugunywa hanze no gukandagirwa n’abantu. Imwe muri umucyo w’isi. Umugi wubatswe ku musozi ntushobora guhishwa. Kandi nta bantu bacana itabaza ngo barishyire munsi y’igitebo, ahubwo barishyira ku gitereko cyaryo; rikamurikira abari mu nzu bose. Uko ni ko umucyo wanyu ukwiriye kumurika imbere y’abantu, kugira ngo babone imirimo yanyu myiza, bahimbaze So wo mu ijuru.’ Matayo 5:13–16.

“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

“Ndzi vone ku hatima ka miseve ya ku vonakala ku huma emitini ni le swimitanini, ni le tindhawini ta le henhla ni le tindhawini ta le hansi ta misava. Rito ra Xikwembu ri yingisiwile, kutani hikwalaho ka sweswo a ku ri ni switsundzuxo swa yena emutini hinkwawo ni le ximitanini xin’wana ni xin’wana. Ntiyiso wa yena wu twarisiwile emisaveni hinkwayo.

“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

“Pashat peet map bi ne an biat che peet ma ipat. Ya ma shii meebandeyoot ka baraam yu dakbi tana. Ya masii arazu nii miingazad, shii eya gawe gawe meebandeyoot ka baraam. Biinookaamaagananin odaanen: ‘Oma makadewin anishinaabeg ji-izhiwebiziwaad omaa dash. Ogi-minwendaaniwag gidinwewinan miinawaa gagwe-izhiwebiziwinan ji-maji-ayaawaad, gagwe-ozhichigewin dash maji-ayaawin. Ogi-ozhitoonaawaa gagwe-gikendaman, gagwe-bakade’ewin, miinawaa gagwe-inenimowin ji-ogimaa-bimaadiziwaad. Odaadeyag noonagod ji-gwayak-ayaagwaa gaa-izhichigewaad gichi-Manidoo ingii. Ogi-giba’aanawaa waaseya’ii jiiminangag waaikaaning.’”

“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

“Kristo mufilita weonse nga waachitile mulimo wakwe, nga kalindila weonse pa malinga ga Ziyoni waapelile lipenga kulira kwakumanyika, charu pamoza chikapulika kale uthenga wa chenjezgo. Kweni mulimo ukuchedwa kwa vyaka vinandi. Apo ŵanthu ŵagona, Satana watitijumphapo mwauchenjeri.” Testimonies, voliyumu 9, 28, 29.