The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.
Pepa ropfuura rakaguma nendima yaiva nendima duku yaiti, “Kudarika mutemo kwava kuda kusvika pamugumo wako. Kuvhiringidzika kwazadza nyika, uye kutya kukuru kwava kuda kuuya pamusoro pavanhu. Mugumo wave pedyo zvikuru. Isu tinoziva chokwadi tinofanira kunge tichizvigadzirira izvo zvava kuda kuwira nyika sechishamiso chinokurira.” “Kudarika mutemo” kunosvika pamugumo wako apo mukombe wenguva yokuedzwa wazara, uye mugumo iwoyo unosvikwa neUnited States pamutemo weSvondo.
“But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.
“Asi Kristu akazivisa kuti hapana kana katsamba kana chidimbu chimwe chete chomurayiro chaizobviswa kusvikira denga nenyika zvapfuura. Basa chairo raakauya kuzokuita raiva rokukudza murayiro, uye kuratidza kunyika dzakasikwa nokudenga kuti Mwari akarurama, uye kuti murayiro wake haudi kushandurwa. Asi pano pane murume mukuru waSatani akagadzirira kuenderera mberi nebasa rakatangwa naSatani kudenga, iro rokuyedza kugadziridza murayiro waMwari. Uye nyika yechiKristu yakatsigira kuedza kwake nokugamuchira mwana uyu weupapa,—sangano reSvondo. Vakaritsigira, uye vacharamba vachiritsigira, kusvikira chiPurotesitendi chapa ruoko rweushamwari kusimba reRoma. Ipapo pachava nomurayiro unopikisa Sabata rokusika raMwari, uye ipapo ndipo apo Mwari ‘achaita basa rinoshamisa panyika.’ Akatsungirira kwenguva refu kusindimara kworudzi rwavanhu; akaedza kuvakwezva kwaari. Asi nguva ichasvika yavachange vazadza chiyero chokusarurama kwavo; uye ipapo ndipo apo Mwari achashanda. Nguva iyi yava pedyo kwazvo. Mwari anochengeta chinyorwa pamusoro pamarudzi: nhamba dziri kuwanda dzichivapupurira mumabhuku okudenga; uye kana zvazova murayiro kuti kudarika pamusoro pezuva rokutanga revhiki kusangane nechirango, ipapo mukombe wavo uchazara.” Review and Herald, March 9, 1886.
At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”
Pamutemo woSvondo parichapasiswa, United States inenge yazadza mukombe wayo kusvikira wazara chose, uye kutsauka kworudzi kuchateverwa nokuparadzwa kworudzi. Ndima yatiri kufunga nezvayo inoti, “kudarika kwasvika pedyo nomuganhu wako,” uye “kutya kukuru kuchakurumidza kuuya pamusoro pavanhu.” Pamutemo woSvondo, unova “awa yokudengenyeka kukuru kwenyika” muchitsauko chegumi nechimwe cheZvakazarurwa, “chegumi cheguta chakawa,” uye “tarirai, nhamo yechitatu inouya nokukurumidza,” uye “mutumwa wechinomwe akaridza hwamanda.” Nhamo yechitatu ihwamanda yechinomwe, uye inosvika pamutemo woSvondo ichiuya ne“kutya kukuru.” Panguva iyoyo “magumo ava pedyo zvikuru,” uye anosvika se“chishamiso chinokurira chose.” Pamutemo woSvondo mukombe wenguva yokuedzwa unozadzikawo kuupapa, nokuti ipapo inzwi rechipiri raZvakazarurwa gumi nesere rinoparidza richiti, “Budai maari, vanhu vangu, kuti murege kugovana muzvivi zvake, uye kuti murege kugamuchira pamatambudziko ake. Nokuti zvivi zvake zvasvika kudenga, uye Mwari warangarira kusarurama kwake. Muitirei sezvaakakuitirai, uye mumudzorere zvakapetwa kaviri maererano namabasa ake: mumukombe waakazadza, muzadzei kwaari zvakapetwa kaviri.”
That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.
Iyo nhoroondo inotanga pamutemo weSvondo, uye inoratidza nguva yokufananidzira apo upapa “huchabuda nehasha huru kuti huparadze, uye kuti hutsakatisise vazhinji chose,” nokuti “mumazuva okupedzisira vachava vafiri vazhinji.” Chinotsamwisa upapa i“nhau dzinobva kumabvazuva nokuchamhembe” idzo “dzichamutambudza,” asi “achasvika kumugumo wake, uye hapana achamubatsira.” Kubva pamutemo weSvondo kusvikira kumagumo eupapa, chikamu chokutanga chokutonga kwaMwari kwokuitisa chinotanga. Chinoteverwa nechikamu chechipiri, chinova matambudziko manomwe okupedzisira, uye pakupedzisira kuparadzwa kusingaperi kwavakaipa pakupera kwemireniyamu yemakore ane chiuru. Nhoroondo yokutonga kwaMwari kwokuitisa inoiswa mukati memamiriro ehondo.
“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.
“Tiri kumira pachikumbaridzo chezviitiko zvikuru nezvinoyera. Zvaporofita zviri kuzadzikiswa. Nhoroondo isinganzwisisiki, izere nezviitiko, iri kunyorwa mumabhuku ekudenga. Zvose zviri munyika yedu zviri mukusagadzikana. Kune hondo, nerunyerekupe rwehondo. Ndudzi dzakatsamwa, uye nguva yevakafa yasvika, kuti vatongwe. Zviitiko zviri kushanduka kuitira kuunza zuva raMwari rinokurumidza zvikuru kusvika. Kwangosara, sokunge zvakadaro, chinguva chiduku chete. Asi kunyange zvino rudzi rwava kumukira rumwe rudzi, noushe huchimukira humwe ushe, hakusati kwava nehondo huru inobatanidza vose. Kusvikira zvino mhepo ina dzichiri kudziviswa kusvikira varanda vaMwari vaiswa chisimbiso pahuma dzavo. Ipapo masimba enyika achatunganidza mauto awo nokuda kwehondo huru yokupedzisira.” Christian Service, 50, 51.
God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.
Mwari anamatira chisimbiso vane zviuru zvine zana namakumi mana nezvina, uye ipapo anodana rimwe boka rake richibuda muBhabhironi; uye rimwe boka iriwo rinogamuchira chisimbiso chaMwari, kunyange richimiririrwa se“boka guru” richipesana nevane zviuru zvine zana namakumi mana nezvina. Chinhu chinokosha chinofanira kuonekwa muchirevo chakapfuura ndechekuti “mhepo ina dzakabatwa kusvikira varanda vaMwari vazonamirwa chisimbiso pahuma dzavo.” Panguva yomutemo weSvondo vane zviuru zvine zana namakumi mana nezvina vanenge vatonamirwa chisimbiso, “uye tarirai, nhamo yechitatu inouya nokukurumidza”, asi hazvisi kusvikira wokupedzisira werimwe boka raMwari agamuchira chisimbiso apo mhepo ina dzinosunungurwa zvizere.
“The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.
“Dzidzɔwo le dɔmedzoe fifia, gake ne mía Nunɔla Gã la awu eƒe dɔ le Kɔkɔeƒe la me vɔ la, eƒe tsi tre, ado hlanhla siwo nye hlɔ̃vinyenye tɔwo, eye emegbe woakɔ asi aɖe dɔléle adre mamlɛtɔwo. Mekpɔ be dɔla eneawo anɔ anyi ɖe ya eneawo ŋu vaseɖe esi Yesu ƒe dɔ le Kɔkɔeƒe la me awu enu, eye emegbe dɔléle adre mamlɛtɔwo ava.” Review and Herald, August 1, 1849.
The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.
“Zviitiko zvikuru uye zvinotyisa” zvatiri “kumira pachikumbaridzo chazvo,” zvinomiririrwa se“hondo, nerunyerekupe rwehondo.” Zvinomiririrwawo sekuitika panguva iyo “zvinhu zvose zviri munyika yedu zviri mukuvhiringidzika,” apo marudzi “atotanga kumukira rudzi.” Panium inomiririra “nhoroondo inoshamisa uye izere nezviitiko,” mundima yegumi neshanu yaDhanieri chitsauko chegumi nerimwe, inotungamirira ichipinda, uye ichisvitsa, mundima yegumi nenhanhatu, inova mutemo weSvondo, umo mune “kurwisana kukuru kwose,” uko “masimba ose enyika” anounganidza hondo dzawo nokuda kwehondo huru yokupedzisira. Iyo “hondo huru yokupedzisira” iHondo yeNyika yechitatu, uye inomiririrwa neHondo yeActium muna 31 BC.
Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.
Ndime ya kwanza na ya pili, pamoja na ndime ya kumi hadi ya kumi na tano, zinawakilisha historia iliyofichika ya ndime ya arobaini katika Danieli kumi na moja. Ndime ya arobaini inatambulisha historia ya Marekani na Uadventista tangu mwaka 1798 hadi 1989. Kisha inanyamaza hadi mwisho wa Marekani kama ufalme wa sita wa unabii wa Biblia na kutapikwa kwa kanisa la Waadventista Wasabato wa Laodikia katika ndime ya arobaini na moja, ambayo ni sheria ya Jumapili, nayo pia ndiyo ndime ya kumi na sita. Ndime ya kwanza na ya pili zinatambulisha wakati wa mwisho katika mwaka 1989, na marais wa Marekani tangu hapo, hadi rais wa sita tajiri anayewachochea walimwengu wa kishetani. Ndime ya pili inaleta historia hadi uchaguzi wa Donald Trump mwaka 2016, kisha ndime ya tatu inaendelea na historia ya wafalme kumi, wanaowakilishwa na Aleksanda Mkuu, ambaye ndiye ufalme wa saba wa unabii wa Biblia, wanaoutoa ufalme wao kwa upapa katika mgogoro wa sheria ya Jumapili unaokaribia kuja.
Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.
Ndima yegumi inovhara nekuzivisa 1989 senguva yokuguma, uye ndima dzegumi neimwe negumi nembiri dzinorondedzera hondo iri muUkraine, dzichizivisa kuti Putin neRussia vachakunda hondo yacho, asi kuti havazobatsirwi nokukunda kwavo. Hondo yeUkraine yakatanga muna 2014, gore rimwe chete mushandirapamwe wokutanga waTrump usati watanga. Ndima idzi dzinotungamirira kukumutswa (muzvematongerwo enyika) kwaDonald Trump paanotanga mushandirapamwe wake wechitatu kuti ave mutungamiri wechisere, iye anobva mune vanomwe. Ndima yegumi nenhatu inozivisa kurwisana kwezvematongerwo enyika kwaTrump kunotangira kukunda kwake paPanium mundima yegumi neshanu, uye ndima yegumi neina inobata nhoroondo inoitika panguva yeHondo yePanium kusvikira pakukunda kwake mundima yegumi neshanu, iyo nhoroondo iyo munhu wezvivi anotanga kupindira pachena munhoroondo yezvematongerwo enyika. Apo hupapa hunopindira munhoroondo yechiporofita, hure reTire rinotanga kuimba uye chiratidzo chinosimbiswa.
The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.
Kupfuma paPanium muna 200 BC kwakateverwa nechiratidzo chenzira che“kumukira” kwevaMaccabees paModein (zvichireva kuratidzira) muna 167 BC. Muna 164 BC vaMaccabees vakatsaurirazve Temberi, uye Antiochus Epiphanes akafa, zvichiratidza nguva yokushanduka muhondo yevaMaccabees yokurwisana nesimba rechitendero chechiGiriki. Munguva ya161 BC kusvika 158 BC basa rokupinda musungano rakatangwa rikapedziswa. Zviratidzo zvenzira zvouporofita zvinodzokororwa muDzinza reHasmonean mukati menhoroondo yendima yegumi neshanu kusvika pandima yechi makumi maviri nenhatu.
The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.
Sungano neRoma mundima 23 unorehwa zvakananga, asi mundima 15, zviratidzo zvina zveMaccabean zva167 BC, 164 BC, 161 BC, uye 158 BC, zvinoonekwa chete kana nhoroondo ye“sungano” yashandiswa pandima yacho. Pompey paakakunda Jerusarema mundima 16, akasangana nehondo yomunyika yakanga ichiitika mukati meguta, uye mapoka maviri aipikisana ose aiva mapoka akapararira eDzinza reHasmonean. Naizvozvo vaMaccabees varipowo munhoroondo yemundima 16.
Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.
Ndime makumi maviri inoratidza kuberekwa kwaKristu, uye ndima makumi maviri neimwe nemakumi maviri nembiri dzinoratidza nhoroondo yerufu rwaKristu; naizvozvo, nhoroondo iyoyo ine mutsara woUmambo hweHasmonean hunomiririrwa nevaFarisi. Ndima gumi neshanu kusvikira kumakumi maviri nenhatu dziri kuratidza nyika chaiyo ine mbiri, pamwe navanhu vaMwari veJudhea vakatsauka pakutenda, avo vaizviti ndivo vadziviriri vezvokwadi dzake, asi vakanga vasisiri vamiririri vaMwari kupfuura zvakaita chiPurotesitendi chakatsauka.
Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.
Mudzimai White vanotiudza kuti “zvakawanda zvenhoroondo zvakaitika mukuzadziswa kwe” “Danieri gumi nechimwe” “zvichadzokororwa.” Mutsetse wechiporofita unomiririrwa neDzinza reHasmonean unomiririra mutsetse wechiporofita unoratidza runyanga rwakatsauka rwePurotesitendi kutanga pamushandirapamwe wechitatu wekusarudzwa semutungamiri wenyika, unotorwa nemutungamiri wechitanhatu akapfuma zvikuru. Trump anokwikwidza chigaro chemutungamiri wenyika katatu; kekutanga nekekupedzisira paanokwikwidza anokunda, asi kechipiri kupanduka kunomiririrwa nenhamba gumi netatu kunozivisa sarudzo yakabiwa ya2020. Panguva iyoyo nyika inenge ichipatsanurwa kuita mapoka maviri, rimwe boka rinogona kuona 2020, uye rimwe boka ibofu. Izvi zvinofananidzira muyedzo mukuru unotangira kuvharwa kwemukana wengoni kumaAdventist mukuvambwa kwemufananidzo wechikara.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
“Tayari maandalizi yanaendelea, na hatua mbalimbali zinafanyika, ambazo zitasababisha kufanywa kwa sanamu ya yule mnyama. Matukio yataletwa katika historia ya dunia ambayo yatatimiza unabii wa kinabii kwa ajili ya siku hizi za mwisho.” Review and Herald, Aprili 23, 1889.
The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.
“Zvirikufambira mberi” zve“gadziriro,” “mafambiro” ari zvino “mukuitika,” uye “zviitiko” “zvichaguma nokugadzira mufananidzo wechikara”, uye “zvichazadzisa zviporofita zvechiporofita zvamazuva okupedzisira aya,” zvinosanganisira zviratidzo zvenzira zveDzinza reHasmonean kubva pamavhesi gumi neshanu kusvika makumi maviri nenhatu muna Dhanieri chitsauko chegumi nerimwe. Dzinza reHasmonean rakatsauka pakutenda, rinomiririra chiPurotesitendi chakatsauka pakutenda, rakarukwa muchapupu chaDonald Trump, mutungamiri weRepublican wechitanhatu nowechisere, anomutsa uye anoshandisa MAGA-ism yake kurwisana ne woke-ism yehurongwa hutsva hwenyika.
The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.
Ushuhuda wa Trump wafikia mwaka wa 2020 katika aya ya pili ya Danieli kumi na moja, nao unajumuisha kampeni yake na muhula wake wa kwanza; kisha aya ya kumi na tatu hadi kumi na tano hutambulisha kampeni yake ya tatu na ya mwisho, ushindi wake, na muhula wake wa mwisho. Kati ya mihula hiyo miwili, Ufunuo sura ya kumi na moja hutambulisha kwamba pembe ya Republican iliuawa, nayo ikalazwa mfu barabarani kwa siku tatu na nusu. Mstari huo wa historia ya Trump huunganisha pamoja mwanzo na mwisho wa urais wake katika Danieli sura ya kumi na moja. Hivyo, ushuhuda wa Donald Trump unapatikana katika vitabu vyote viwili, Danieli na Ufunuo, na unapatikana katika vitabu vyote viwili katika sura ya kumi na moja.
The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”
Mitsara mitatu isina kukwana iyi, kana yaunganidzwa pamwe chete, inoratidza nhoroondo yakazara yaTrump semutungamiri wechitanhatu newechisere, uye yakarongwa pamusoro pechiratidzo che“Chokwadi”. Inobva mumabhuku aDanieri naZvakazarurwa, uye inobudisa mutsara wenhoroondo unowirirana neicho “chikamu chebhuku raDanieri chine chokuita nemazuva okupedzisira.”
That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.
Chikamu ichocho cha Danieri ndicho chinosunungurwa chisimbiso neShumba yorudzi rwaJudha, nguva pfupi mberi kwekuvharwa kwenguva yenyasha, naizvozvo ndicho chimwe chezvinoumba shoko rokuiswa chisimbiso revanhu vane zana namakumi mana nezvina zvuru. Asi zvinoda kuona kwomweya kwakajeka chose kuti munhu aone zviratidzo zvenzira zvechiporofita zvokuti zvapupu zviviri zvakaurayiwa muna 2020.
Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.
Ndima yegumi neshanu yaDanieri gumi neimwe inomiririra Hondo yePanium pamwe chete nemutsara weDzinza reHasmonean, iyo yakazadzikiswa nehondo chaiyo, nokudaro ichifananidzira mufananidzo wechiporofita wehondo yomweya pakati pechitendero chechiPurotesitendi chakatsauka nechitendero chenguva itsva chevadyi venyika yose. Hondo yePanium, yakaitika muna 200 BC, inomiririra hondo yenyanga yeRepublican, uye kurwisana kunomiririrwa neKumukira kweMaccabean kunomiririra hondo yenyanga yechiPurotesitendi chakatsauka. Kunyange zvazvo kumukira kwevaMaccabees kwakaitika muna 167 BC, kunowirirana nechiporofita neHondo yenyanga yeRepublican muna 200 BC, nokuti muchiporofita nyanga idzodzo dzinofambirana munhoroondo dzadzo.
Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.
Vhesi regumi neshanu rinomiririra nhoroondo yechiporofita inotangira pakarepo uye inotungamirira kupinda mumutemo weSvondo uri kuuya nokukurumidza. Naizvozvo rinomiririra iyo chaiyo nguva, mukati menguva yokuiswa chisimbiso yeva zana namakumi mana nezvina ezviuru, apo simba riri mukati meshoko rokuiswa chisimbiso rinodhindira nokusingaperi chisimbiso pamusoro pavanhu vaMwari vomazuva okupedzisira.
It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.
Ndi Shumba yorudzi rwaJudha inozarura chokwadi ichocho, uye chokwadi ichocho iChizaruro chaJesu Kristu. Vane zana nemakumi mana nezvina zvezviuru ndivo “vanotevera Gwayana kwose kwaAnoenda,” uye paanenge azarura vhesi regumi neshanu, Shumba yorudzi rwaJudha inenge yatungamirira vanhu Vayo vemazuva okupedzisira kuPaniumi. Jesu akaratidza pachena chinhu ichi chaicho mukufambira mberi kwekuiswa chisimbiso paakaenda navadzidzi Vake kuPaniumi, nguva pfupi muchinjikwa usati wasvika.
The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.
Hondo yePanium inonyatsotaurwa naKristu, paakanga amire paPanium navadzidzi vake, uye ipapo akavadzidzisa kuti kereke yake yaizovakwa pamusoro pekupupura kwaPetro, uye kuti “masuo egehena” aisazokunda pairi. Jesu akazivisa hondo inomiririrwa neHondo yePanium. Hondo yePanium ndiyo ndima yegumi neshanu, uye ndima yegumi nenhanhatu ndiyo Hondo yeActium. Kristu akamira paPanium, nguva pfupi chiitiko cherufu rwake chisati chaitika.
Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.
Kubva kuPanium kusvika kumurayiro weSvondo ndihwo nhoroondo yerwisano yezvematongerwo enyika neyezvitendero yenyanga mbiri dzechikara chenyika, idzo dziri chiPurotesitendi neRepublicanism. Zvose zviri zviviri zvakarwiswa nechikara chisina Mwari chakabva mugomba risina magumo muna 2020, uye hondo yenyanga mbiri idzi ichirwa navanamwari vezvematongerwo enyika nevechitendero veglobalism inomiririrwa mukati menhoroondo yendima gumi neimwe kusvika gumi nenhanhatu.
From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.
Kutoka katika Vita vya Ukraine vilivyoanza mwaka 2014, hadi kampeni ya kwanza ya urais ya Donald Trump iliyoanza mwaka 2015, hadi kufa kwa pembe mbili mwaka 2020, hadi ufufuo wa mwaka 2023, hadi kampeni ya tatu ya Trump iliyoanza Novemba 15, 2022, historia inaelekeza kwenye mafungu ya kumi na tatu hadi kumi na tano. Katika mafungu hayo, historia inayofunuliwa na Neno la kinabii la Mungu inawakilisha kweli za kinabii zinazowatia muhuri wale laki moja na arobaini na nne elfu.
Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.
Ayo maonero akaratidzirwa mukushanya kwaKristu kuKesaria Firipi muna Mateo zvitsauko gumi nezvitanhatu negumi nezvinomwe. Mundima idzodzo, munhu wechivi anodzokera munhoroondo yechiporofita achiimba nziyo dzechifeve cheTire, uye nokuita saizvozvo anosimbisa chiratidzo, nokudaro achiisa ndima idzodzo mumamiriro eKudanidzira kwePakati pousiku, nokuti pasina chiratidzo vanhu vanoparara.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Palina masomphenya, anthu amawonongeka; koma iye amene asunga chilamulo, wodalitsika ndiye. Miyambo 29:18.
Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.
Avo vane meso, asi vasingadi kuona, nenzeve, asi vanoramba kunzwa, ndivo mhandara dzoupenzi dzeLaodikia dzisina “mafuta.” “Mafuta” ndiwo kuwedzera kwezivo kunobudiswa apo Zvakazarurwa zvaJesu Kristu zvinobvisirwa chisimbiso nguva pfupi isati yapera nguva yenyasha, uye maererano naHosea, vanhu vaMwari vanoramba nokurasa zivo vanofanira kuparadzwa.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Abantu bami babhujiswa ngokuswela ulwazi; ngenxa yokuba walulahla ulwazi, nami ngiyakukulahla, ukuze ungabi ngumpristi kimi; njengoba ukhohlwe umthetho kaNkulunkulu wakho, nami ngiyobakhohlwa abantwana bakho. Hoseya 4:6.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Shoko raJehovha rakasvikazve kwandiri, richiti, Mwanakomana womunhu, unogara pakati peimba inopanduka, ine meso okuona, asi isingaoni; ine nzeve dzokunzwa, asi isinganzwi; nokuti imba inopanduka. Ezekieri 12:1, 2.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Akati, Enda, wondela vanhu ava uchiti, Chokwadi muchanzwa, asi hamunganzwisisi; uye chokwadi muchaona, asi hamungaperi kunzwisisa. Omesa moyo yavanhu ava, uye rerutsa nzeve dzavo, uvhare meso avo; kuti varege kuona nameso avo, nokunzwa nenzeve dzavo, nokunzwisisa nomwoyo yavo, nokutendeuka, nokuporeswa. Isaya 6:9, 10.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Zvino vadzidzi vakauya kwaari, vakati kwaari, Munotaurireiko kwavari nemifananidzo? Iye akapindura akati kwavari, Nokuti makapiwa imi kuziva zvakavanzika zvoushe hwokudenga, asi ivo havana kupiwa. Nokuti ani naani anazvo, achapiwa, uye achava nezvakawanda kwazvo; asi ani naani asina, kunyange nezvaanazvo achatorerwa. Naizvozvo ndinotaura kwavari nemifananidzo; nokuti vachiona havaoni, uye vachinzwa havanzwi, kunyange kunzwisisa havanzwisisi. Uye mavari munozadziswa chiporofita chaEsaya, chinoti, Nokunzwa muchanzwa, asi hamunganzwisisi; uye muchiona muchaona, asi hamungapereri: Nokuti mwoyo yavanhu ava yakakora, nzeve dzavo hadzichanzwi zvakanaka, uye maziso avo vakaavhara; kuti zvimwe vangoona nameso avo, vanzwe nenzeve dzavo, uye vanzwisise nemwoyo yavo, vatendeuke, ini ndigovaporesa. Asi akaropafadzwa maziso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navanhu vakarurama vakashuva kuona zvinhu zvamunoona imi, asi havana kuzviona; uye kunzwa zvinhu zvamunonzwa imi, asi havana kuzvinzwa. Mateo 13:10–17.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Shoko dzose dzakapiwa kubva muna 1840–1844 dzinofanira kuitwa dzine simba zvino, nokuti kune vanhu vazhinji vakarasikirwa negwara ravo. Shoko idzodzo dzinofanira kuenda kumachechi ose.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristu wakati, ‘Akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navakarurama vakashuva kuona zvinhu izvo zvamunoona, asi havana kuzviona; nokunzwa zvinhu izvo zvamunonzwa, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ujumbe umetolewa. Wala kusiwe na kuchelewa katika kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimia; kazi ya kufunga lazima itendeke. Kazi kubwa itafanyika kwa muda mfupi. Hivi karibuni ujumbe utatolewa kwa agizo la Mungu ambao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” Manuscript Releases, volume 21, 437.
We will continue this study in the next article.
Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Zvakazarurwa zvaJesu Kristu, izvo zvaakapiwa naMwari, kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika; uye akazvituma, akazviratidza nechiratidzo nomutumwa wake kumuranda wake Johane: iye wakapupura shoko raMwari, nouchapupu hwaJesu Kristu, nezvose zvaakaona. Akaropafadzwa anoverenga, navanonzwa mashoko ouprofita uhu, nokuchengeta zvinhu zvakanyorwa imomo; nokuti nguva yava pedyo. Zvakazarurwa 1:1–3.