Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Vhesi makhumi maṋa ya Daniele ndima ya vhu-sumbe-ṱhanu i imela iṅwe ya ndimana dzi dzivhalaho nga maanḓa kha Ipfi ḽa Mudzimu. Dzitshifhinga zwa vhuporofita zwe zwa imelwa ngomu hayo ndi hune mazhavha a re ngomu ha mazhavha a bono ḽa Hesekiele a kuvhanganyiswa hone. Nga tshifhinga tsha vhufhelo tsha tshimbidzo tsha Vha-Millerite nga 1798, na hone tshifhinga tsha vhufhelo tsha tshimbidzo tsha muruṅwa wa vhuraru nga 1989, dzikhoḓo dza nga ngomu na dza nga nnḓa dza vhathu vha Mudzimu vha maḓuvha a vhufhelo dzi a sumbedzwa. Ngomu ha yeneyo ndimana hu na mulayo wa khaṱhulo i sendelaho, we wa swika na muruṅwa wa u thoma nga 1798, u swika kha mulayo wa Swondaha wa ndimana ya makhumi maṋa na nthihi. Nga zwenezwo, ndimana iyi i imela khaṱhulo ya u sedzuluswa ya kereke ya Mudzimu i tshi thoma nga vhafu, ya ya u swika kha u pfuṋiwa ha vha ḓana na maṋa a fumi na vhaṋa a zwigidi, na Mudzimu a tshi ṱanza Adventism ya Laodikia mulomoni Wawe.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Nhoroondo iyo upapa hwakagamuchira ronda rwahwo runouraya muna 1798, kusvikira ronda runouraya rwacho rwaporwa mundima yemakumi mana neimwe, inomiririrwa munhoroondo yendima yacho. Kubva pandima yemakumi mana neimwe zvichienda mberi, zvakaiswa mukati memamiriro ekutongwa kwaMwari kwehurumende kuri kuwedzera simba, kunotanga mundima iyoyo. Mupfungwa iyi youprofita, ndima yemakumi mana ndiyo magumo aDanieri chitsauko chegumi nerimwe, uye ndima yekutanga neyechipiri dzechitsauko ndidzo kutanga. Chitsauko chegumi nerimwe chinoratidza kupanduka kwaantikristu, uye chitsauko chegumi chinomiririra kutanga kwechiono cheRwizi Hidhekeri, uye chitsauko chegumi nembiri chinomiririra magumo. Zvitsauko zvegumi nezvegumi nembiri zvinomiririra chokutanga nechokupedzisira, uye chitsauko chegumi nerimwe ndiko kupanduka kuri pakati.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Izahluko zeshumi nezeshumi elinesibili ziyefana, ngokuba, ngokungafani nesahluko seshumi nanye, zimelela ulwazi lukaDaniyeli maqondana nombono, kanti isahluko seshumi nanye siwumbono uqobo lwawo. Isahluko seshumi siyinhlamvu yokuqala yohlamvu lwesiHeberu, isahluko seshumi nanye siyinhlamvu yeshumi nantathu eyavukelayo yohlamvu lwesiHeberu, kanti isahluko seshumi nambili siyinhlamvu yokugcina yohlamvu. Umbono woMfula iHidekeli uyi“Qiniso.”

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

M’chigawo cha khumi ndi chimodzi, chiyambi chimasonyeza mapeto, pakuti Khristu sasanduka konse. Mbiri yotsiriza yoimiridwa m’vesi la makumi anayi, ndi nthawi yoyesedwa ya fano la chilombo. Nthawi yoyesedwayo imatha ndi chilembo cha chilombo, chimene chaimiridwa m’vesi la makumi anayi ndi limodzi. Choncho, mavesi loyamba ndi lachiwiri ayenera kunena za nthawi yosindikizidwa ya zikwi zana limodzi ndi makumi anayi ndi anayi, pakuti nthawi imeneyo ilinso nthawi ya kupangidwa kwa fano la chilombo.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

“Mbuya akandiratidza pachena kuti mufananidzo wechikara uchamiswa nguva yengoni isati yavharwa; nokuti ndiwo uchava muedzo mukuru kuvanhu vaMwari, uyo uchasarudza magumo avo okusingaperi....”

“This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

“Ichi ndicho chiyedzo icho vanhu vaMwari vanofanira kuva nacho vasati vaiswa chisimbiso.” Manuscript Releases, vhoriyamu 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Zvinoratidza nguva dzose kuti pane zviratidzo zviviri zvinomaka nguva yokuguma. Muchikamu chokumutsiridza chaMozisi, kwaiva kuberekwa kwaAroni, kwakateverwa makore matatu gare gare nokuberekwa kwaMozisi. Muchikamu chokumutsiridza chokubuda muBhabhironi nokuvakazve temberi, kwaiva mambo Dhariusi, akateverwa namambo Koreshi. Muchikamu chokumutsiridza chaKristu, kwaiva kuberekwa kwaJohane Mubhabhatidzi, kwakateverwa mumwedzi mitanhatu nokuberekwa kwaKristu. Muchikamu chokumutsiridza chevaMillerite, kwaiva kufa kwehurongwa hwoupapa muna 1798, kwakateverwa nokufa kwapapa muna 1799. Muchikamu chokumutsiridza chomutumwa wechitatu, kwaiva Mutungamiri Reagan naMutungamiri Bush wokutanga, avo vose vaimiririra 1989. Muna Dhanieri chitsauko chegumi, ndima yokutanga, tinowana mambo Koreshi achizivikanwa.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Mu gore rechitatu raKoreshi mambo wePezhia, shoko rakazarurirwa kuna Danieri, ainzi Bheteshazari; uye shoko iro rakanga riri rechokwadi, asi nguva yakatarwa yakanga iri refu; akanzwisisa shoko iro, uye akava nokunzwisisa kwechiratidzo. Danieri 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

Muzvitsauko zvinotevera zvechitsauko chegumi, tinoona zvakaitika kuna Danieri zvichiratidzwa mberi kwaGabrieri asati apa chiratidzo chenhoroondo youporofita muchitsauko chegumi nerimwe. Koreshi ndiye anoratidza nguva yokuguma, nokuti pakutanga Koreshi, muzukuru waDhariusi, akanga ari mukuru wehondo waDhariusi uyo akauraya Bherishazari, nokudaro achiratidza kuguma kwamakore makumi manomwe okutapwa, ayo aifananidzira kutapwa kwamakore ane chiuru chimwe namazana maviri namakumi matanhatu kwaIsraeri yomweya muBhabhironi yomweya kubva muna 538 kusvikira muna 1798.

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Chechi cha Xikwembu emisaveni a xi ri evukhumbini hakunene hi nkarhi lowu wo leha wa ku xanisiwa loku nga tshikiki, hilaha vana va Israele a va ri khumbiweke eBabilona hi nkarhi wa vuhlonga.” Prophets and Kings, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Kuguma kwamakore ane chiuru chimwe nemazana maviri namakumi matanhatu muna 1798 kwakaratidza nguva yokupedzisira; saizvozvo kuguma kwamakore makumi manomwe kwakaratidza “nguva yokupedzisira” munhoroondo iyoyo. Vaviri, Dhariusi naKoresi, vanomiririrwa parufu rwaBherishazari napakuguma kwoumambo hweBhabhironi, nokuti Koresi, ari mukuru wehondo waDhariusi uyo akapedzisa basa racho, akanga achimiririra Dhariusi. George Bush wekutanga paakagadzwa pachigaro musi wa20 Ndira 1989, Reagan akanga ave mutungamiri wenyika mumazuva gumi nemapfumbamwe okutanga a1989.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Chiono cha Hiddekel chakatanga panguva yokuguma, mugore rechitatu raKoreshi. Gabrieri paanotanga kuzarurira Danieri nhoroondo yechiporofita yechitsauko chegumi nerimwe, anotanga kureva gore rokutanga raDhariyasi, kuti asimbise pachena kuti chiono chenhoroondo yechiporofita chaakanga ava kuda kuisa pamberi paDanieri chinotangira panguva yokuguma yokupedzisira, muna 1989, nokuti vaporofita vose vanotaura zvikuru pamusoro pamazuva okupedzisira kupfuura mazuva avakararama maari.

But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

Asi ndichakuratidza zvakanyorwa muBhuku reChokwadi; uye hakuna ani anonditsigira pazvinhu izvi, kunze kwaMikaeri, muchinda wenyu. Neniwo, mugore rokutanga raDhariusi muMedhia, ndakamira kuti ndimutsigire nokumusimbisa. Danieri 10:21; 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

Mugore rokutanga waDhariusi, uyo unomiririra nguva yokuguma muna 1989, Gabrieri “akamira”, nokudaro achiratidza kuti pa “nguva yokuguma”, mutumwa anosvika. Muna 1798 mutumwa wokutanga akasvika, uye muna 1989 mutumwa wechitatu akasvika. Zvakazoitika chete shoko romutumwa wechitatu parakapihwa simba muna 2001 ndipo pakatanga kusimbiswa kwomutumwa wechitatu, asi kufamba kwomutumwa wechitatu achisvika muna 1989, kunomiririrwa naGabrieri achimira panguva yokuguma. Gabrieri achazoratidza Danieri “izvo zvakanyorwa muMagwaro echokwadi,” uye chiratidzo cheHidhekeri chine mucherechedzo we “Chokwadi,” uyo Gabrieri ava kuda kuisa pachena.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

Mu ndima ya khumi ndi zinayi ya mutu wa khumi, Gabrieli anali atadziwitsa kale Danieli kuti chimene ankafotokoza m’masomphenya a Hiddekel chinali “zimene zidzachitikira anthu a Mulungu m’masiku otsiriza.”

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Na sasa nimekuja kukufahamisha yatakayowapata watu wako katika siku za mwisho; kwa maana maono hayo bado ni ya siku nyingi. Danieli 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Ndime ya vhuvhili ya Daniele ndima ya fumimbili i imela nḓivho ye ya fukunulwa nga tshifhinga tsha vhufhelo nga 1989, nahone ine ya ṱalusa zwine zwa “ḓo wela” vhathu vha Mudzimu “maḓuvhani a vhufhelo”.

And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

Zvino ndichakuratidza chokwadi. Tarira, kuchamukazve madzimambo matatu muPersia; uye wechina achava akapfuma zvikuru kupfuura ivo vose; uye nesimba rake, kubudikidza nepfuma yake, achamutsira vose kuzorwa noushe hweGiriki. Dhanyeri 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Koresi anaonyesha kwa mfano mfalme wa pili tangu mwaka 1989. Yeye ni mfalme wa Dola ya Wamedi na Waajemi, ambayo inawakilisha ufalme wa unabii wa Biblia katika siku za mwisho, uliofanyizwa kwa pembe mbili, zikisimamiwa na Wamedi na Waajemi. Baada ya mfalme wa pili wa ufalme wa mnyama wa nchi mwenye pembe mbili wakati wa mwisho katika mwaka 1989, bado kungekuwapo wafalme watatu (Clinton, Bush wa mwisho, Obama), kisha angekuwapo mfalme ambaye alikuwa tajiri zaidi kuliko wao wote. Wafalme wale watatu waliomfuata Bush wa kwanza walipata utajiri baada ya urais wao, na kwa sababu tu walikuwa wamekuwa marais. Trump, wa nne, aliyekuwa tajiri zaidi, na aliyekuwa rais tajiri kuliko wote waliowahi kuwapo, hakupata fedha zake kwa sababu alikuwa amekuwa rais, bali hasa kupitia kazi yake katika uwekezaji wa mali isiyohamishika, muda mrefu kabla hajagombea urais.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Kare zvikuru, tichienzanisa nenguva dzakasiyana, purezidhendi akambova mupfumi kupfuura vose munhoroondo yeAmerica aiva purezidhendi wokutanga weUnited States. Donald Trump asati auya, George Washington ndiye aiva purezidhendi akapfuma kupfuura vose munhoroondo yeAmerica, uye akawana pfuma yake, sezvakaitawo Donald Trump, kuburikidza nekudyara muzvivakwa. Vose vari vaviri, Washington naTrump, vakapinda muhutungamiri hwepurezidhendi vachibva kumashure ezvematongerwo enyika asiri echinyakare. Washington ainyanya kuva mutungamiri wemauto asati ava purezidhendi, uye Trump aiva muzvinabhizimisi pamwe chete nemunhu aizivikanwa paterevhizheni, uyo, saWashington, akanga asina kumbova nechiitiko chipi zvacho chezvematongerwo enyika kare.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Vese vari vaviri vaizivikanwa nehunhu hwavo hwakasimba pamwe chete nemaitiro avo eutungamiri, kunyange zvazvo vakaratidza hunhu uhwu nenzira dzakasiyana zvikuru. Washington aizivikanwa nehutungamiri hwake hwakadzikama, husingazungunuswi, uye huzere nechivimbo, pamwe chete nekuvapo kwake kwaibatanidza vanhu panguva yeHondo yeChimurenga nemumakore ekutanga eRipabhuriki, ukuwo Trump achizivikanwa nemaitiro ake ane kusimbirira muutungamiri nehutongi. Vose vari vaviri, Washington naTrump, vaiva vanhu vakakonzera kupokana kukuru, kunyange hazvo zvikonzero zvacho zvaiva zvakasiyana zvikuru. Washington, kunyange airemekedzwa zvikuru navazhinji, akatarisanawo nekushoropodzwa panguva yake pamusoro penyaya dzakasiyana-siyana, kusanganisira maonero ake pamusoro peuranda. Hutungamiri hwaTrump hwaizivikanwa nekupoteredzwa nemakakatanwa mazhinji, kusanganisira kushandisa kwake “mean tweets” pasocial media, zvisarudzo zvake zvemitemo zvaiisa America pakutanga, pamwe chete nekuzviziva kwake.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

සම්පත් බහුලතම සහ හයවන ජනාධිපතිවරයා ගෝලීයවාදී අජගර බලයන් උද්දීපනය කිරීමට නියමිත විය. අපි එකොළොස්වන අධ್ಯಾಯයේ දෙවන පදයේ ඉතිහාසය 1776, 1789, සහ 1798 යන කාලපරිච්ඡේදවල ඉතිහාසය මත තබන විට, යේසුස්වහන්සේ අවසානය ආරම්භය මඟින් දර්ශනය කරන බැවින්, භූමි මෘගයාගේ අවසාන ජනාධිපතිවරයා සම්බන්ධයෙන් තවදුරටත් තොරතුරු අපට හමුවේ. 1776 සහ 1789 මඟින් නිරූපිත පළමු කාලපරිච්ඡේද දෙක, අවසාන ජනාධිපතිවරයා හත් දෙනාගෙන් වූ අටවන ජනාධිපතිවරයා වන බවට සාක්ෂි දෙකක් සපයයි. රේගන්ට පසු ට්‍රම්ප් හයවන ජනාධිපතිවරයා වූ අතර, අටවන ජනාධිපතිවරයා වශයෙන් ඔහු “හත් දෙනාගෙන් වූ” තැනැත්තා වනු ඇත. අවසාන සහ අටවන ජනාධිපතිවරයා, එක්සත් ජනපදය මෘගයාට “සහ මෘගයාගේ” රූපය පිහිටුවන විට පාලනය කරනු ඇත.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Mutungamiri wenyika anotonga panguva iyo mufananidzo wechikara unoumbwa neUnited States, anofanira kuva wechisere, kureva kuti unobva pavane vanomwe, sezvinopupurirwa naPeyton Randolph, naJohn Hancock. Upapa ndiwo musoro wechisere wakabva pavane vanomwe, uye hwakagamuchira ronda rinouraya rechiporofita. Kuti uve mufananidzo weupapa, mutungamiri wenyika wechisere anobva pavane vanomwe, anofanirawo kuva nechiratidzo chechiporofita chokuzivikanwa seakanga “arohwa” kana kuti “akaurayiwa” muchiporofita.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Upapa ulipata jeraha lake la mauti kutoka kwa nguvu ya joka (Ufaransa), nguvu ya joka ambayo upapa ulikuwa ukishindana nayo tangu wakati Paulo alipotambua kwamba siri ya uasi-sheria (mtu wa dhambi) ilikuwa tayari inatenda kazi wakati huo. Joka la upagani lilikuwa linaizuia upapa usiukalie kiti cha enzi, jambo ambalo liliifanya mwaka 538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Kutanga kweupapa kusvika pakuparadzwa kwahwo kwekupedzisira, hunorwisana nemasimba eshato. Mufananidzo weupapa unoda kuti mufananidzo wacho urwisane nesimba reshato. Muna Zvakazarurwa gumi nenomwe, upapa, rinova musoro wechisere, unobva pamisoro minomwe, pakupedzisira rinopiswa nomoto, uye nyama yaro inodyiwa namadzimambo gumi. Murufu rwose rwuri ruviri urwu (1798 nemazuva okupedzisira), chikara cheupapa chinourayiwa nesimba reshato. Kuti United States iumbe mufananidzo wechikara, mutungamiri wechisere aifanirawo kuurayiwa nesimba reshato raairwa naro, uye mambo wechitanhatu mushure menguva yokuguma muna 1989, ndiye mambo akamutsa masimba ose eshato.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

Ronald Reagan aive muPurotesitendi akatsauka pakutenda, asi George Bush wekutanga aive munyika yose chaiyo. Chimwe chezvirevo zvake zvakakurumbira ndechekuti akanyepa achiti, musi wa18 Nyamavhuvhu 1988, “Uye ini ndiri iye asingazowedzeri mutero. Mupikisi wangu zvino anoti achaawedzera sechinhu chokupedzisira, kana sechitatu chokupedzisira. Asi kana wezvematongerwo enyika achitaura saizvozvo, munoziva kuti ndiyo imwe nzira yaachazopinda mairi. Mupikisi wangu haarambi zvachose kukwidzwa kwemitero. Asi ini ndicharamba. Uye Congress ichandimanikidza kuti ndiwedzere mitero, uye ini ndichati kwete. Uye vachandisunda, ini ndichati kwete, uye vachandisunda zvakare, uye zvose zvandingati kwavari ndezvekuti: verengai miromo yangu: hapana mitero mitsva.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Kunze kwa uongo huo wa hadharani, ambao ni sifa ya mwakilishi wa nguvu ya joka, nukuu yake iliyojulikana sana ilikuwa katika kikao cha pamoja cha Bunge la Congress tarehe 11 Septemba 1990, ambapo alisema, “Sasa, tunaweza kuona ulimwengu mpya ukianza kujitokeza. Ulimwengu ambao ndani yake kuna matarajio halisi kabisa ya utaratibu mpya wa dunia. Kwa maneno ya Winston Churchill, ‘utaratibu wa dunia’ ambao ndani yake ‘kanuni za haki na uadilifu … huwalinda wanyonge dhidi ya wenye nguvu …’ Ulimwengu ambamo Umoja wa Mataifa, ukiwa umewekwa huru kutoka katika mkwamo wa vita baridi, uko tayari kutimiza maono ya kihistoria ya waasisi wake.” Bush mkubwa alikuwa mfuasi wa utandawazi, ingawa alijitambulisha kama Mrepublican.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

Bill Clinton ndiye aive mutungamiri wokutanga kuita mhemberero yokugadzwa kwake paLincoln Memorial, zvinoreva kuti akafuratira Lincoln akatarisana neobelisk yechivakwa chaWashington, obelisk yakazadzwa mukati nezviratidzo zveFreemasonry. Zvose zviri zviviri, obelisk nezviratidzo zveFreemasonry zvaakasarudza kutarisana nazvo paakanyepa achipika kutendeka kwake kuBumbiro reMitemo, hazvina kungomirira chete kuti akanga afuratira chiratidzo chinopikisa uranda cheLincoln Memorial, asiwo nzvimbo yaClinton yaakasarudza munhoroondo inowirirana nehurukuro yake yokugamuchira, umo akarumbidza purofesa waakadzidza achitungamirirwa naye paYunivhesiti yeJesuit yaakanga apinda.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Thruḽa uyo, Carroll Quigley, o ṅwala bugu i no pfi: *Tragedy and Hope: A History of the World in Our Time*, ye ya gandiswa nga 1966, nahone zwo tea nahone zwi pfesesiwa nga vhanzhi sa i imela “Bivhili ya mihumbulo ya vhuvhusi ha ḽifhasi”. Sa izwi Khorani i zwone kha Vhaisilamu, nahone sa izwi *Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry*, yo ṅwalwaho nga Albert Pike, ya gandiswaho nga 1871, i tshi dzhiiwa sa ṱhalutshedzo i fhelelaho vhukuma ya pfunzo dza tshiphiri dza Freemasonry; kana sa izwi *The Book of Mormon* i zwone kha Vhakhethwa vha Maḓuvha a Mafheleloni, bugu ya Quigley ndi Bivhili ya filosofi ya vhuvhusi ha ḽifhasi. Vhanzhi vho vha vha tshi nga vha vho ḓivha arali Clinton o renda Mohammed wa Khorani, kana arali o renda Joseph Smith wa *The Book of Mormon*, nahone vhaṅwe vho vha vha tshi ḓo vha vho ḓivha uri Albert Pike o vha e nnyi, fhedzi vha si gathi vho vha vha tshi ḓivha uri ndivhuwo ya Clinton kha Quigley yo vha i tshi anḓana na ajenda yawe ya vhuvhusi ha ḽifhasi, na u landula hawe milayo yo imeliwaho nga Abraham Lincoln.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

Muhurukuro iyoyo, Clinton akati: “Pandakanga ndiri jaya, ndakanzwa kushevedzwa kwaJohn Kennedy kuugari hwenyika. Uyezve, pandakanga ndiri mudzidzi paGeorgetown, ndakanzwa kushevedzwa ikoko kuchitsanangurwa zvakajeka nomudzidzisi ainzi Carroll Quigley, uyo akati kwatiri America yaiva nyika huru kupfuura dzose munhoroondo nokuti vanhu vedu vakagara vachitenda muzvinhu zviviri: kuti mangwana angava nani kupfuura nhasi uye kuti mumwe nomumwe wedu ane mutoro wetsika nezvemunhu oga wokuita kuti zvive saizvozvo.” Pfungwa yaCarroll Quigley yokuti “America iitwe huru zvakare” yaiva yokuti United States izvipire kuUnited Nations uchangamire hwayo hwenyika. Clinton akanga ari muDemocrat, weglobalism, mumiriri weshato.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

“Baba ndivo mwanakomana”, George Bush wekupedzisira, aiva munyika yose, uye sezvakanga zvakaita baba vake, munyika yose uyo aizviti muRepublican. Chibereko hachiwiri kure nemuti. Bhaibheri rinomutsa mubvunzo wekutaura, “Vanhu vaviri vangafamba pamwe chete here, kana vasina kubvumirana?” Munhu anongoda chete kutevera mabasa mazhinji akaitwa naBush wekupedzisira pamwe chete naBill naHillary Clinton kuti aone kuti Bush wekupedzisira aibvumirana nani.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barack Hussein Obama akataura mashoko pamusoro pokushandura zvikuru United States panguva yomusangano wokukwikwidza munguva pfupi asati asarudzwa kuva Mutungamiri. Musi wa30 Gumiguru 2008, muColumbia, Missouri, Obama akati: “Tasara nemazuva mashanu kuti tishandure zvikuru United States of America.” Mashoko aya akanga ari chikamu chemharidzo yaObama yakafara ye“tariro neshanduko,” iyo yakanga iri dingindira guru remushandirapamwe wake wokukwikwidza kuva mutungamiri muna 2008, ichisimbisa kuzvipira kwake kukuchinja kukuru kwemitemo nokutungamirira nyika munzira yakasiyana. Nzira yaakatungamirira nayo nyika yaiva yokuiisa mumitemo yeshato yeutongi hwepasi pose, inopikisa vachena, inotsigira kubvisa pamuviri, inopikisa mafuta ecarbon, inopikisa America asi ichitsigira utongi hwepasi pose, Kusiyana-siyana, Kuenzana, Kubatanidzwa, nhoroondo yenhema yeCritical Race Theory, nezvimwe zvakawanda. Obama akanga asiri kungova murongi wenharaunda bedzi; akanga ari uye achiri mumiriri wehurongwa hwepasi pose hwesimba reshato.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

然而，特朗普与典型的现代政客不同；自1989年起那段时期内其余七位总统合计起来，也不如他兑现的承诺更多。他致力于使美国再次伟大，并且在如此行时，激起了既得的全球主义势力，不仅在美国如此，乃是在全世界皆然。

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Joe Biden hana humbowo zvahwo zvose hunoratidza kuti iye chinhu chipi nechipi kunze kwokuva mumwewo bedzi wevatsigiri vegurukota repasi rose.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Chikara cheKaturike chakarwa hondo yakareba nemasimba eshato, uye mutungamiri wenyika anenge achitonga panguva iyo United States inoumba mufananidzo weupapa, achava, maererano nokusungirwa kwechiporofita, ari mukurwisana nemasimba eshato. Hapana pavatungamiri venyika vachiri vapenyu, kunze kwaDonald Trump, angarwa nemasimba eshato; nokuti maDemocrats pachena ndeevagurubhedheni venyika yose (mashato), uye George Bush wokupedzisira akanga ari, sezvakanga zvakaita baba vakewo (muRepublican anozviti ndizvo, asi chaizvoizvo ari shato yegurubhedheni wenyika yose), nokuti Jesu nguva dzose anoratidza wokupedzisira pamwe chete nowokutanga.

We will continue this study in the next article.

Tutaendelea na somo hili katika makala inayofuata.

“A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

“දෙවියන්වහන්සේගේ ජනතාව ඉදිරියේ මහත් අර්බුදයක් බලා සිටියි. ලෝකය ඉදිරියෙත් අර්බුදයක් බලා සිටියි. සියලු යුගයන්හි වූ ඉතාමත් ගාම්භීර සටන දැන් අප ඉදිරියේම ඇත. අනාවැකිමය වචනයේ අධිකාරිය මත අපි අවුරුදු හතළිහකට වැඩි කාලයක් තිස්සේ සිදුවන්නට ආසන්න බව ප්‍රකාශ කළ සිද්ධීන් දැන් අපගේ ඇස් ඉදිරියෙහි සිදුවෙමින් පවතී. දැනටමත් අන්තඃකරණයේ නිදහස සීමා කරන ආණ්ඩුක්‍රම ව්‍යවස්ථා සංශෝධනයක් පිළිබඳ ප්‍රශ්නය ජාතියේ නීති සම්පාදකයන් ඉදිරියට ගෙන එනු ලැබ ඇත. ඉරිදා දින පැවැත්වීම බලයෙන් ක්‍රියාත්මක කිරීමේ ප්‍රශ්නය ජාතික අවධානයට හා වැදගත්කමට හිමි වූ කරුණක් බවට පත්ව ඇත. මෙම ව්‍යාපාරයේ ප්‍රතිඵලය කුමක් වේදැයි අපි හොඳින් දනිමු. එහෙත් එම තීරණාත්මක අවස්ථාව සඳහා අපි සූදානම්ද? ජනතාව ඉදිරියේ ඇති අනතුර පිළිබඳව ඔවුන්ට අනතුරු ඇඟවීමේ දෙවියන්වහන්සේ අපට භාර දුන් යුතුකම අපි විශ්වාසවන්ත ලෙස ඉටු කර ඇත්ද?”

“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

“Kune vakawanda, kunyange pakati peavo vari kuita basa iri rekumanikidza kuchengetwa kweSvondo, vakapofumadzwa pamusoro pemigumisiro ichatevera chiito ichi. Havana kuona kuti vari kurova zvakananga rusununguko rwechitendero. Kune vakawanda vasina kumbobvira vanzwisisa zvirevo zveSabata reBhaibheri nenheyo yenhema yakavakirwa pairi tsika yeSvondo. Kufamba kupi nokupi kunotsigira mitemo yechitendero, muchokwadi, chiito chokubvuma upapa, uhwo kwemazera mazhinji hwakaramba huchirwisa zvakasimba rusununguko rwehana. Kuchengetwa kweSvondo kunovapo kwaro sesangano rinonzi rechiKristu kunobva ku ‘chakavanzika chokusateerera mutemo;’ uye kumanikidzwa kwako kuchava kubvuma kuri pachena kwemisimboti iri ibwe repakona chairo reRoma. Kana nyika yedu ikazviramba saizvozvo misimboti yehurumende yayo nokumisikidza mutemo weSvondo, chiPurotesitendi muchiito ichi chichabatana noupapa; hazvizovi chimwe chinhu kunze kwokupa upenyu kuhudzvanyiriri hwagara kwenguva refu huchishingairira kumirira mukana wahwo wokumukazve huite udzvanyiriri hunoshanda.”

“The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

“Vuguvuguvugu ra Kuvugurura Igihugu, rikoresha ububasha bw’amategeko y’idini, niriramuka rikuze rwose, rizagaragaza ukutihanganirana no gukandamiza nk’uko byarangwaga mu bihe byahise. Inama z’abantu icyo gihe zishyizeho ububasha bwari ubw’Ubumana, zijanjagura umudendezo w’umutimanama munsi y’ubutegetsi bwazo bw’igitugu; kandi gufungwa, gucibwa, n’urupfu byakurikiraga ababangamiraga amategeko yazo. Niba ubupapa cyangwa amahame yabwo byongera gushyirwaho n’amategeko ngo bihabwe ububasha, umuriro w’itotezwa uzongera kwaka urwanye abatazemera gutamba umutimanama n’ukuri ku gicaniro cy’amakosa akunzwe na benshi. Iki kibi kiri hafi gusohora.”

“When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

“Loko Xikwembu xi hi nyikile ku vonakala loku hi kombisaka makhombo lama nga emahlweni ka hina, hi nga yima njhani hi tenga emahlweni ka xona loko hi honisa ku tirhisa matshalatshala hinkwawo lama nga ematimbeni ya hina leswaku hi swi veka emahlweni ka vanhu? Xana hi nga eneriseka ku va tshika va langutana ni mhaka leyi leyikulu ngopfu va nga si tsundzuxiwa?” Testimonies, vholumo 5, 711, 712.