We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Tukubika omukago gwa obupapa, omukago gwa Repubulikaanizimu ekyahuka, omukago gwa Obuporotesitante ekyahuka, n’omukago gw’ekikumi kimwe na mirongwine na bina (144,000) omu byafaayo ebyesherekirwe ebya olunyiriri rwa makumi ana omu Danieri eshuura ya ikumi na emwe. Hati nitukwata ku nsonga y’okuba Kristo akuŋŋaanya abantu Be emirundi ebiri, kandi ebifaananyi byona eby’okukuŋŋaanya abantu Be omurundi gwa kabiri biraga omuhendo gw’okushwijuma ogw’aha muheru ogw’ekikumi kimwe na mirongwine na bina.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Kila alama ya kiungu inaposhuka katika mstari wa matengenezo, Bwana hukusanya ndipo watu wateule, ambao baadaye hujaribiwa. Mwishoni mwa mchakato wa kujaribiwa hutokea kutawanyika, nako hufuatwa na kukusanywa kwake watu hao wateule mara ya pili, ingawa wengi huachwa nyuma kwa sababu ya kushindwa katika mchakato wa kujaribiwa. Kristo alianza kuwakusanya wanafunzi Wake wakati wa ubatizo Wake, na msalabani wanafunzi walitawanyika. Baada ya ufufuo Wake aliwakusanya wanafunzi Wake mara ya pili kabla ya Pentekoste. Mstari huu ulitambulisha kwamba mkusanyo wa pili unatekelezwa juu ya wale mia moja arobaini na nne elfu kabla tu ya sheria ya Jumapili, ambayo ni mfano wa Pentekoste. Msalaba hutambulisha kukata tamaa, kunakofuatwa na mkusanyo wa pili.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Umubumbano wa kabiri nyuma y’umusaraba watangiye igihe Kristo yamanukaga avuye guhura na Se nyuma yo kuzuka kwe. Igihe ikimenyetso cy’Imana kimanutse, abantu b’Imana bagomba kurya ubutumwa, kandi nyuma y’uko Kristo amanutse, yasangiye n’abigishwa.

And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

Na ikawa, alipokuwa ameketi mezani pamoja nao, akautwaa mkate, akaubariki, akaumega, akawapa. Ndipo macho yao yakafumbuliwa, wakamtambua; naye akatoweka mbele ya macho yao. Luka 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Ku lukunganu lwa kabiri panyuma ya musalaba, Kristu “wafutika” Mhepo ya Mushilo pa bayekuli bakwe.

“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.

“Iivangeli ya Kristu mu kuhemea pa vaaongofu vake Mhepo Yajila, ni mu kuvapa ulivizo lwake, yáli anga madoŋógo machoko kaŋeli ya njula yivangiwile kuvapa mu lituva lya Pentekoste.” Spirit of Prophecy, volume 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

ၽွမ်းၵူၼ်းဢၼ်ဒုၼ်တစ်းလွင်ႈၼင်ႇသွင်တီႈ မိူဝ်ႈလင် ၁၉ မေဆာန် ၁၈၄၄ ၼၼ်ႉ၊ ခရစ်တော် ထွင်းမိူၼ်ၸွႆႈတႃႇလွင်ႈၽိတ်းၽွင်ႇၶွင် ၁၈၄၃။

“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

“Waaminifu wale waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena wakaongozwa kwenye Biblia zao ili wachunguze vipindi vya unabii. Mkono wa Bwana ukaondolewa kutoka kwenye hesabu zile, na kosa likaelezwa. Wakaona kwamba vipindi vya unabii vilifikia mwaka 1844, na kwamba ushahidi uleule waliokuwa wameutoa kuonyesha kwamba vipindi vya unabii vilifungwa katika mwaka 1843, ulithibitisha kwamba vingekoma katika mwaka 1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Di dema bêhêviyê de, melaîketê duyem bi “nivîsekî di destê xwe de” daket.

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

“আরেক জন প্রবল দূতকে পৃথিবীতে অবতরণ করিবার জন্য নিযুক্ত করা হইল। যীশু তাহার হস্তে একখানি লিখন রাখিলেন, এবং সে পৃথিবীতে আসিয়া উচ্চস্বরে ঘোষণা করিল, ‘বাবিল পতিত হইয়াছে, পতিত হইয়াছে।’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Utaratibu wa kupimwa ulioanza kwa kuwasili kwa malaika wa pili, ulifikia mwisho katika mkutano wa kambi wa Exeter wakati Roho Mtakatifu alipomiminwa na ujumbe ukaenda kama wimbi kubwa la bahari. Utaratibu huo wa kupimwa ulitambulishwa waziwazi baada ya msalaba, wakati kipindi cha wakati hadi kumiminwa kwa Roho Mtakatifu katika Pentekoste kilitanguliwa na kipindi cha siku hamsini, ambacho nacho kwa upande wake kiliundwa na kipindi cha siku arobaini, kikifuatiwa na kipindi cha siku kumi kilichohitimia katika Pentekoste.

“God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

“Waamini wa Mungu wanapaswa daima kumfikia kwa maombi. Ilikuwa baada ya wanafunzi wa kwanza kutumia siku kumi katika dua na maombi ya unyenyekevu, baada ya tofauti zote kuondolewa, nao wakaungana katika uchunguzi wa kina wa mioyo yao, na katika kuungama na kuacha dhambi, na katika kusogeleana katika ushirika mtakatifu, ndipo Roho Mtakatifu akawajilia, na ahadi ya Kristo ikatimizwa. Kulikuwa na umiminiko wa ajabu wa Roho Mtakatifu. Ghafla ukaja kutoka mbinguni uvumi kama wa upepo wa nguvu ukienda kasi, nao ukaijaza nyumba yote waliyokuwa wameketi. ‘Na siku ile ile wakaongezewa karibu roho elfu tatu.’” Review and Herald, March 11, 1909.

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Mu makumi ana a mazuŵa ghara, Khristu wakaŵa pamoza nawo, wakasambizganga ŵasambiri, ndipo pamanyuma pake wakakwera kuchanya. Mazuŵa khumi agho ghakalondezgapo ghakaŵa nyengo ya kunozgekera pakwamba pa kuthulika kwa Mzimu Mutuŵa pa Pentekoste. Mazuŵa makumi ana gha malanguro agho ghakalondezga mphinjika ghakuyana na April 19, 1844 kufika pa kwambika kwa msonkhano wa msasa wa Exeter pa August 12, 1844. Mazuŵa khumi agho ghakaŵa pambere Pentekoste yindize ghakimiranga August 12 m’paka 17, 1844, apo ŵaMillerite ŵakakolerana pa uthenga wa Kuliya kwa Pakatikati pa U usiku uwo ukabwereskeka na Samuel Snow. Mu msonkhano uwo wa msasa, magulu ghaŵiri ghakavumbukwa, ndipo gulu limoza pera ndilo likapokera kuthulika kwa Pentekoste paumaliro wa msonkhano. Mu nyengo yira yakuimiririka na mazuŵa makumi ana, gulu limoza likapokera malanguro, ndipo gulu linyake likakana malanguro agho. Apo Kuliya kwa Pakatikati pa U usiku kukafika, gulu limoza likaŵa na mafuta, linyake likaŵavya.

“‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

“‘Bwana-arusi alipokawia, wote wakasinzia wakalala.’ Kwa kukawia kwa bwana-arusi kunawakilishwa kupita kwa wakati ule ambao Bwana alitazamiwa, masikitiko ya kukatishwa tamaa, na kuchelewa kulikodhaniwa kuwapo. Katika wakati huu wa kutokuwa na hakika, shauku ya wale wa juujuu na wa moyo wa nusu ilianza upesi kuyumba, na juhudi zao kulegea; lakini wale ambao imani yao ilikuwa imejengwa juu ya ujuzi wa kibinafsi wa Biblia walikuwa na mwamba chini ya miguu yao, ambao mawimbi ya kukatishwa tamaa hayangeweza kuuondoa. ‘Wote wakasinzia wakalala;’ kundi moja katika kutokujali na kuiacha imani yao, na kundi lile jingine wakingojea kwa saburi mpaka nuru iliyo wazi zaidi itolewe. Hata hivyo, katika usiku wa jaribu, hawa wa mwisho walionekana kupoteza, kwa kiasi fulani, bidii yao na kujitoa kwao. Wale wa moyo wa nusu na wa juujuu hawakuweza tena kutegemea imani ya ndugu zao. Kila mmoja hana budi kusimama au kuanguka kwa nafsi yake mwenyewe.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Pentikosite yegerekeragaine amayinga ikumi, hamwe n’igihe c’ikoraniro ry’inkambi rya Exeter, Kristo yongeye gukoranya ubwoko Bwiwe ubugira kabiri imbere y’uko ubwo bwoko butwara ubutumwa Bwiwe bukabugeza ku isi. Igihe umumalayika wa gatatu yamanukaga ku wa 22 Ukwakira 1844, umukuku mutoyi wongeye gucika intege no gusabagurika, ariko igihe c’inyigisho catanguye ku wa 22 Ukwakira 1844, igihe Kristo yarongora ubwoko Bwiwe abwinjiza Ahakira Cane. Mu 1849, Umwami yararambuye ukuboko Kwiwe ubugira kabiri kugira ngo yongere akoranye abo yari yakoranije abakura mu gucika intege kwo ku wa 19 Ndamukiza na 22 Ukwakira 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

لە ساڵی 1844دا، ڕێنمایییەکە سەبارەت بەو پەیامە بوو کە ئەو سێهەم فریشتەیە لە دەستی خۆیدا هەیبوو کاتێک دابەزی، بەڵام لەو «ماوەی گومان و نادڵنیایی» ـەی دوای ئەو هیواشکستە گەورەیە هات، زۆرێک ڕێگای خۆیان ون کرد. تا ساڵی 1849، کاری کۆکردنەوەی ئەو مەڕە بچووکە پەرتەوازە دەستی پێ کرد، بەڵام ئەوەی لەو مێژوویەدا وێنەکرابوو، شکستەکەی ساڵی 1863 بوو، و یەکەم قادێش بۆ ئیسرائیلی نوێ. سەرکەوتنی داهاتووی سەد و چل و چوار هەزار و کارەکەیان لە قادێشی دووەم دواخرا.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Bwana aliposhuka tarehe 11 Septemba 2001 aliwakusanya watu wake wa siku za mwisho, akawapa chakula chake cha kiroho wale, akawavuvia Roho wake watu hao alipoanza kunyunyiza mvua ya masika, na pia akaanzisha mchakato wa kujaribiwa uliosababisha kufikia tarehe 18 Julai 2020, wakati watu wake wa siku za mwisho walikatishwa tamaa na kutawanyika. Kwa muda wa siku tatu na nusu walikuwa maiti barabarani. Siku hizo tatu na nusu, na kipindi cha siku arobaini katika wakati wa Kristo, vyote viwili vinawakilisha jangwani. Hilo pia linawakilishwa na kipindi cha kuanzia tarehe 19 Aprili 1844 hadi tarehe 12 Agosti 1844, na pia kipindi cha kuanzia tarehe 22 Oktoba 1844 hadi mwaka 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

لە تەممووزی 2023 ـەوە هەتا یاسای ڕۆژی یەکشەممە، کە ئەو دە ڕۆژەن کە پێش پەنجاکۆست بوون، کۆبوونەوەی ئوردوویی لە Exeter ـەوە لە 12ی ئاب هەتا 17ی ئاب، و ماوەی نێوان 1849 هەتا 1863، هەموویان لەگەڵ یەکتر ڕێک دەکەون. ئەوان نوێنەرایەتی ماوەی کۆکردنەوەی دووەمی گەلی دوایین ڕۆژەکانی خودا دەکەن. ماوەی نێوان ناومێدییەکە هەتا داڕژانی ڕۆحی پیرۆز بە سەر دوو ماوەی جیاوازدا دابەش دەبێت.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Danyeri sura ya ikumi na imwe, verse ya makumi ana, mu byafa byafishi, omwongo gwa Bupurotesitanti bw’ubuhakanyi (ekanisa ey’erinya), omwongo gwa Bwadiventi bwa Sabato bwa Laodikia (Bwadiventi obw’erinya), omwongo gwa Bakatoliki, n’omwongo gwa Bupurotesitanti obw’amazima byonna biragirwa. Emiwongo egyo ena yeragira Bupurotesitanti obw’amazima nga buri mu mpaka n’obumwe obw’emiringa esatu obwa dragoni (Yuda), ensolo (Obukatoliki), n’omulanzi ow’obulimba (Bupurotesitanti obw’ubuhakanyi).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

Mu kati ka mbiri ya kusweka yoyaineyo, mulongo wa Urepabulikani wa kusendama ku bukhakhwa nawo ulangiziwa. Mu kati ka mulongo uyo, kukhonjeka impaka pakati pa chipani cha Demokirati (joka) ne chipani cha Repabulikani (chifwanikiso cha nyama). Chipani cha Repabulikani chikweba kulongola mu kupanga chifwanikiso ku nyama, kabili mu kuchita ifyo chikasontelela ifishibilo fya buprofeti fya nyama (upapa). Mu Cebo cakwa Lesa upapa, we mfumu ya ku mpoto kabili ne nyama, apelelwa Eguputo (joka) nga malipilo ya milimo yakwe iyo yacitile, pa kuba yalandishiwe na Lesa nga chisendwa cha bupingushi.

Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

Mwana wa mtu, Nebukadreza mfalme wa Babeli aliifanya jeshi lake litumike utumishi mkuu dhidi ya Tiro; kila kichwa kilifanywa kipara, na kila bega lilichunuka; lakini hakupata mshahara, wala jeshi lake, kwa ajili ya Tiro, kwa utumishi alioutumikia dhidi yake. Kwa hiyo, Bwana MUNGU asema hivi: Tazama, nitampa Nebukadreza mfalme wa Babeli nchi ya Misri; naye atachukua wingi wake, na kuteka nyara zake, na kutwaa mateka yake; nayo itakuwa mshahara wa jeshi lake. Nimempa nchi ya Misri kwa ajili ya taabu yake aliyoifanya dhidi yake, kwa sababu walinitendea mimi kazi, asema Bwana MUNGU. Katika siku hiyo nitalichipusha pembe ya nyumba ya Israeli, nami nitakupa kufunguliwa kwa kinywa katikati yao; nao watajua ya kuwa mimi ndimi Bwana. Ezekieli 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebukadneza, aliye mfalme wa kaskazini katika kifungu hicho, amepewa nchi ya Misri kuwa ujira wake; hivyo basi akifananisha kwamba katika siku za mwisho, upapa hupewa Misri, ambaye ni yule joka, ambaye ni wale wafalme kumi, yaani, Umoja wa Mataifa, ambao wamekubali kuutoa ufalme wao wa saba kwa yule mnyama kwa kitambo kifupi.

And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

Na zile pembe kumi ulizoziona juu ya yule mnyama, hao watamchukia yule kahaba, nao watamfanya kuwa ukiwa na uchi, na kuila nyama yake, na kumteketeza kwa moto. Kwa maana Mungu ameweka mioyoni mwao kulitimiza kusudi lake, na kuwa na nia moja, na kuupa mnyama ufalme wao, hata maneno ya Mungu yatakapotimizwa. Ufunuo 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Ofga lo il liron fagba o ta Daniel kapita il monmofba llinsaf il kifan ki likito li llafba.

He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

Akatandaza kandi ukuboko kwe ku bihugu; kandi igihugu ca Misiri nticizokira. Daniyeli 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Upapa unashinda juu ya nguvu ya joka katika wakati wa mvua ya masika ya mwisho, kwa maana malipo haya yanatimizwa “katika” “siku” ambayo Mungu “huisababisha pembe ya nyumba ya Israeli kuchipuka.” Ni mvua hiyo inayosababisha Israeli wa Mungu kuchipuka, na siku hiyo ilianza Septemba 11, 2001, ambayo ilikuwa siku ya upepo wa mashariki.

He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

ئەوانەی لە یاقوبەوە دێن، دەهێڵێت ڕەگ دابنێن؛ ئیسرائیل گوڵ دەکات و پووک دەدات، و ڕووی جیهان بە بەرهەم پڕ دەکات. ئایا لێیداوە وەک ئەوەی لێیدا بەوانەی کە لێیاندا؟ یان کوژراوە بە پێی کوشتنی ئەوانەی کە بە دەستی ئەو کوژران؟ بە پێوانە، کاتێک دەردەچێت، لەگەڵیدا دادوێری دەکەیت؛ لە ڕۆژی بای ڕۆژهەڵات، بای توندی خۆی دەوەستێنێت. بۆیە بەمە تاوانی یاقوب پاک دەکرێت؛ و ئەمە هەموو بەرهەمی لابردنی گوناهی ئەوە: کاتێک هەموو بەردەکانی قوربانگاکە وەک بەردی گچ کە وردوخش دەکرێن دادەنێت، دارستانی پەرستش و وێنەکان ڕاناوەستن. ئیشایا 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

Misri inapeanwa kwa mnyama wa kipapa wakati mvua ya mwisho inamiminwa. Mvua ya mwisho ilianza kunyunyiza wakati upepo wa mashariki, ukiiwakilisha Uislamu wa ole ya tatu, “ulizuiwa,” au kuzuiliwa tarehe 11 Septemba, 2001. Ndipo mvua ikaanza kupimwa, (kunyunyizwa) juu ya Israeli walipoanza kuchipua. Katika sheria ya Jumapili, ole ya tatu itakapokuja tena, mvua ya mwisho inamiminwa bila kipimo. Kati ya Septemba 11, 2001 na sheria ya Jumapili inayokuja upesi “uovu wa Yakobo” unatakaswa, na neno la Kiebrania linalotafsiriwa “kutakaswa” maana yake ni “kupatanishwa kwa ajili yake”. Katika sheria ya Jumapili mnyama wa kipapa anapewa Misri (joka), wakati wale wafalme kumi wanazini pamoja na upapa kwa kuunda sanamu ya mnyama ya ulimwenguni pote.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Ku Cyumweru, mu gihe cyo gushyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine, ihembe ry’Abarepubulikani ry’ubuhakanyi rishyiraho ishusho y’inyamaswa hamwe n’ihembe ry’Abaporotesitanti ry’ubuhakanyi; kandi muri uwo murongo w’ubuhanuzi, ishyaka ry’Abarepubulikani riranesha ishyaka ry’Abademokarate, kuko ishyaka ry’Abademokarate ari imbaraga z’ikiyoka, naho ishyaka ry’Abarepubulikani rikaba ari imbaraga zikora ishusho y’ubupapa.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Mu mateka y’ubuhanuzi bw’inyamaswa yo mu isi hamenyekanirwamo iherezo ry’ishyaka rya Democratic n’iherezo ry’ishyaka rya Republican. Ayo mashyaka yombi agize ihembe rya Republicanism, ariko kandi agaragaza intambara yo mu nda igaragara mu mateka yose y’inyamaswa yo mu isi. Iryo hembe (Republican) ririmo akarusho k’imbere kagereranya amahembe abiri y’inyamaswa yo mu isi.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Mu ushuhuda wa ufalme wa Wamedi na Waajemi, ilikuwa pembe ya mwisho iliyoinuka juu zaidi; na katika historia ya Marekani, chama cha Democratic kilianza kwanza, lakini mwishoni chama cha Republican huinuka juu zaidi na kuwashinda Wademokrati. Katika historia ya mvua ya mwisho, iliyoanza tarehe 11 Septemba 2001, Wademokrati wa utandawazi, walioongozwa na joka, waliinuka kutoka katika shimo lisilo na mwisho la Ufunuo sura ya kumi na moja na wakawaua Warepublican kwa kuiba uchaguzi wa mwaka 2020. Vita yao dhidi ya Trump (na Warepublican) ilianza alipotangaza kuwania urais mwaka 2015, nayo ilizidi tu kushamiri tangu wakati huo na kuendelea.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Dêmocratan ku salnameya 2020’î dema ku hilbijartin dizî kirin, paşê wan Dadgehên Pelosi saz kirin; lê gava Trump di sala 2022’an de kampanyaya xwe ya sêyemîn ragihand, tirs li ser Dêmocratan ket, û hêrsa wan tenê zêdetir bû; paşê ew bi qehirê mezin li dijî Trump û piştgirên wî hatin, çimkî wan dizanî ku dema wan kurt bû. Wan mirina wî pîroz kir, lê gava ku ew rabû ser piyan, tirsê mezin li ser wan ket.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

Na watakapokuwa wamemaliza ushuhuda wao, yule mnyama apandaye kutoka katika shimo lisilo na mwisho atafanya vita juu yao, naye atawashinda na kuwaua. Na mizoga yao italala katika njia ya mji ule mkuu, uitwao kwa jinsi ya rohoni Sodoma na Misri, hapo Bwana wetu naye aliposulibiwa. Na watu wa jamaa na kabila na lugha na taifa wataitazama mizoga yao siku tatu na nusu, wala hawatakubali mizoga yao kuwekwa makaburini. Na hao wakaao juu ya nchi watafurahia juu yao, nao watashangilia, nao watapeana zawadi wao kwa wao; kwa sababu hao manabii wawili waliwatesa hao wakaao juu ya nchi. Na baada ya siku tatu na nusu Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; hofu kuu ikawashukia hao waliowaona. Ufunuo 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Emyaka ekiranga enkomerero y’ekibiina kya Democratic eva ku kutikkirwa kwa Biden mu 2021 okutuuka ku kutikkirwa kwa Trump mu 2025. Emyaka egyo gyatandikira ku misango gya Pelosi, egyali egy’obutakwatagana na Ssemateeka ddala era nga gya bya bufuzi byereere mu butonde bwagyo. Ebyafaayo ebyo, ebikiikirira okufa kwa pulezidenti ow’omukaaga okuva ku kiseera ky’enkomerero mu 1989 okutuuka ku pulezidenti ow’omunaana, oyo ali ku musanvu, byatandika n’emisango gya bya bufuzi (emisango gya Pelosi), era bikoma n’okufa kw’ekibiina kya Democratic, era n’omuddiriŋŋanwa ogwokubiri ogw’emisango gya Pelosi, nga ebigendererwa bya bya bufuzi bikyusiddwa ne biddira oludda olulala.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Omutwe ogw’amateka gano guli mu ssuula ey’ekkumi n’emu eya Okubikkulirwa, era gwalaba okusooka okutuukirira mu Nkyukakyuka y’e Bufalansa. Enkyukakyuka y’e Bufalansa ye kyokulabirako eky’ennono mu byafaayo eky’olutalo olw’obufuzi obw’ekika kya guillotine, olumanyisa ekibiina kimu ekifuga nga kitta ekirala ekifuga, ne kiryoka n’amaanyi ago ago ag’okufuga ne gasuulibwa wansi era ne gayigganyizibwa bo bennyini.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Bidenen inauguraziotik eta Pelosi Epaiketetatik, Trumpen bigarren inauguraziora eta Pelosi Epaiketen indargabetzera arteko aldiak Alderdi Demokrataren amaiera identifikatzen du, eta baita ere identifikatzen du noiz Trumpek berriz ezartzen duen Alien and Sedition Acts-ek irudikatu zuten agindu betearazle multzo baten ezarpena. Agindu betearazle horien ezarpenak hasiera emango die bigarren Pelosi Epaiketei, eta identifikatuko du noiz piztiaren irudia benetan hasten den aldiaren hasiera. Aldi hori igandeko legearen betearazpenean amaitzen da; beraz, aldia Alien and Sedition Acts-ekin paralelo diren agindu betearazleekin hasten da, eta igandeko legearekin amaitzen da. Han da Alderdi Errepublikanoa amaitzen den tokia.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Ibihe byombi bigereranya iherezo ry’ishyaka ry’Abademokarate hanyuma n’iry’ishyaka ry’Abarepubulikani bifitanye isano mu buhanuzi, kandi bigaragazwa n’igihe cy’imyaka makumyabiri n’ibiri kuva mu 1776 kugeza mu 1798. Icyo gihe gifite ibimenyetso bitatu by’inzira; Itangazo ry’Ubwigenge mu 1776, nyuma y’imyaka cumi n’itatu hakaza Itegeko Nshinga, rikurikirwa n’Amategeko y’Abanyamahanga n’Ay’Ubushotoranyi yo mu 1798. Ibyo bimenyetso bitatu by’inzira bibona isohozwa mu murongo w’amashyaka y’Abademokarate n’Abarepubulikani, nubwo ishyirwa mu bikorwa ry’ikimenyetso cya kabiri n’icya gatatu cy’inzira riba ku ngingo itandukanye muri buri murongo.

We will explain these waymarks and their fulfillments in the next article.

Em ê gotara pêşketinê de em ê van nîşanên rê û pêkhatinên wan rave bikin.

“There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

“Bato babuɓi bhakwokwo buyiri; Satana akora hamwene n’obushoborozi bwe oburikwobama kandi obw’okubihya, kandi omu buryo bw’okubuzabuza obw’amaani atega abantu boona abatagumira omu mazima, abarugireho okuteega amatwi amazima, bakahindukira enfumo z’ebishuba. Satana we wenka taragumiire omu mazima; niwe kyama ky’obutahiki. Omu buryo bwe obw’oburyarya aha enshobi ze ezizikiza emyoyo azihereza endebeka y’amazima. Aha niho huri amaani gaazo ag’okubihya. Ni ahabw’okuba ziri ekishushani ky’amazima eky’ebishuba niho Spiritualism, Theosophy, n’okushusha nk’ebyo by’okubihya birikubona amaani maingi ahari emiteekateekyere y’abantu. Aha niho huri okukora kwa Satana okw’obukugu oburikukirayo. Ayeshusha kuba Omujuni w’abantu, omugoboozi w’olulyo rw’abantu, kandi bityo niho arushaho kworobera kukurura abahweire be okubata omu kuzikirira.

“We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

“Tanrı’nın sözünde bize, uykusuz bir uyanıklığın emniyetin bedeli olduğu ihtar edilmektedir. Ancak hakikat ve doğruluğun dosdoğru yolunda, ayartıcının kudretinden kaçabiliriz. Fakat dünya tuzağa düşürülmüştür. Şeytan, maksatlarını gerçekleştirmek için sayısız plan ve yöntem tasarlamada maharetini kullanmaktadır. Riyâ, onun elinde ince bir sanat hâline gelmiştir; ve o, bir nur meleğinin kılığı altında çalışmaktadır. Dünyayı, yüzlerinde sahici iyiliğin görünüşünü taşıyan, fakat yalancı ve yıkıcı ilkelerle kirletmeye yönelik düzenlerini ancak Tanrı’nın gözü seçebilmektedir. O, din özgürlüğünü kısıtlamak ve din dünyasına bir çeşit kölelik getirmek için çalışmaktadır. Teşkilatlar, kurumlar, Tanrı’nın kudretiyle korunmadıkça, insanları insanların denetimi altına getirmek üzere Şeytan’ın buyruğu altında işleyeceklerdir; ve hile ile desise, hakikat uğruna ve Tanrı’nın egemenliğinin ilerlemesi uğruna gösterilen gayret görünümünü taşıyacaktır. Uygulamamızda gün gibi açık olmayan her ne varsa, kötülük prensinin yöntemlerine aittir. Onun yöntemleri, ilerlemiş hakikate sahip olduklarını iddia eden Yedinci Gün Adventistleri arasında bile uygulanmaktadır.”

“If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

“Ngehin nga miat jo ni ngak a marom ko toktok nga pinatitinaak no Ubbu, di rangtaak ni walwalin nga punon ko dakes nga ngaanga; dagiti kasta a tattao ket ipagarupda a mausaranda dagiti kalintegan ti Dios—agpaspasnekda nga aramiden dayta a banag a saan a mismo nga aramiden ti Dios iti panangpadasna a mangituray kadagiti pampanunot dagiti tattao. Ipasdekda dagiti bukodda a wagas ken plano, ket babaen kadagiti biddut a pannakaawatda maipanggep iti Dios, pakapsutenda ti pammati dagiti sabsabali iti kinapudno, ket iyegda ti saan a pudno a principio a magna nga kasla pampaalsem a mangrugit ken mangdadael kadagiti institusion ken iglesia tayo. Aniaman a banag a mangipababa iti pannakaawat ti tao maipanggep iti kinalinteg, ken kinahustisia, ken saan a panangipapan iti ima; aniaman a palimed wenno bilin a mangiyeg kadagiti nataoan nga ahente ti Dios iti sidong ti panangituray dagiti isip dagiti tattao, pakapsutenna ti pammatida iti Dios; ilaksidna ti kararua manipud iti Dios, ta idalanna dayta manipud iti dalan ti nalinteg unay a kinatinteg ken kinalinteg.

“God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

“Kalunga katakakwolola ne kantu kamo kakulinga kana muntu mwafwa kulamula nansha kupondaponda munzake nangwa hakalungu hache. Lusemo lwamwilu lwamuntu wawile lwine pelipeli lwakumona kuli Yesu, no kumwitavila nge Mwavushi umwepele. Lwola lwine muntu aputukila kupanga mukolo wa butale wa kulamulina bantu bakwabo, lwola lwine aputukila kukwata no kutwala bantu kweseka na mano enyi mwine, afwika Kalunga sonyi, kabili aleta bwafya ku moyo wakwe mwine, ne myeo ya bamunyina. Muntu wa lubembu engasanga lusemo no bulungami mu Kalunga fye; kabili takuli umuntu nangu umo uba mulungami pa kupitapo fye ilyo ali no lwitabilo muli Kalunga, no kusunga ubulunda bwa mweo pamo nankwe. Ulubuto lwa mu mpanga lufwile ukuba ne mushila walwo mu butaka; lufwile ukuba no mwela, ne mwando, ne mvula, ne kasuba. Lukakula bwino fye ilyo lwapokelela ifi fyonse ifya kulwafwilisha, kabili fyonse fila fuma kuli Kalunga. Efyo caba no ku bantu. Tulesambilila kuli Kalunga ico cikonka ku mweo wa moyo. Twacenjeshiwa ukuti tuleke ukwikatilila umuntu, nangu ukwenza umubili ukuba ukuboko kwesu. Umulandu wa cipupo walandwa pa bonse abakucita ifi.” The 1888 Materials, 1432–1434.