In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.
Munguva iri pedyo Russia ichagumisa hondo iri muUkraine nokukunda, uye kukunda ikoko kucharatidza kuva kutanga kwokuguma kwaPutin neRussia. Sezvakaita Gorbachev paakarongazve (perestroika) humambo hwake, akazotizira kuSangano Romubatanidzwa Wenyika Dzepasi Pose, saizvozvowo Russia yezvematongerwo enyika ichaiswa pasi pesimba reSangano Romubatanidzwa Wenyika Dzepasi Pose, nepo Russia yechitendero ichaiswa pasi pekutongwa kweupapa. Trump achasarudzwa muna 2024, uye achakunda maDemocrat epasi rose pamwe navaRepublican vanozviti maRepublican asi vari vatsigiri vepasi rose, uye achaumba mubatanidzwa nevatsigiri vepasi rose veSangano Romubatanidzwa Wenyika Dzepasi Pose, nechinangwa chokugadzirisa mhedzisiro yokudonha kwaPutin neRussia. Ipapo hure reTire richareverera Russia.
In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.
Mu Hondo ya ku Panium, amateka y’intambara ya mbere muri izo ntambara eshatu zivugwa mu murongo wa mirongo ine arasubirwamo. Mu ntambara ya mbere, igereranywa no gusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989, uwa mbere mu baperezida umunani ba nyuma yakoreye nk’ingabo zihagarariye ubupapa. Uwo perezida wa mbere yari uwo mu ishyaka ry’Aba-Republika, bikaba byerekana ko uwa nyuma na we azaba ari perezida wo mu ishyaka ry’Aba-Republika. Perezida wa mbere yari azwiho amagambo ye yerekeye urukuta rw’icyuma, urwo, nk’ikirango cy’ubuhanuzi, rwaguye igihe urukuta rwa Berlin rwagwaga ku wa 9 Ugushyingo 1989. Perezida wa nyuma wo mu ishyaka ry’Aba-Republika azamenyekana ku bw’amagambo ye yerekeye urukuta rwo ku mupaka wo mu majyepfo ya Leta Zunze Ubumwe za Amerika, kandi ikirango kizerekana ubuhamya bwa Trump bwo kubaka urwo rukuta kizaba ari itegeko ryo ku cyumweru, aho “urukuta rw’ikigereranyo rutandukanya itorero na leta” ruzavanwaho.
That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.
Mutungamiri wokutanga uya aiva aimbove nyeredzi yezvenhau, aizivikanwa nounyanzvi hwake hwokutaura kwakapinza pamwe chete nokunzwa kwake kuseka. Mutungamiri wokupedzisira aiva aimbove nyeredzi yezvenhau, aizivikanwa nounyanzvi hwake hwokutaura kwakapinza pamwe chete nokunzwa kwake kuseka. 1989 wakaratidza kuparara kwehumambo hwaizivikanwa seSoviet Union, uye hondo yokupedzisira pamatatu dzendima makumi mana inomirira kuparara kwehumambo hunozivikanwa seRussia.
The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)
Hondo yePanium ndiyo hondo yechitatu neyokupedzisira yendima yemakumi mana, uye yakafananidzirwa nehondo yokutanga. Hondo yokutanga payakanga yapera, nyika yose yakabvuma kuti simba guru rimwe chete raiva munyika yose raiva United States. Kutonga ikoko kwenyika yose kuchadzokororwa pakupera kwehondo yokupedzisira, nokuti ndipo, kunyange hazvo pakanga paumbwa mubatanidzwa pakati paAntiochus III naPhilip weMacedon, (United States neUnited Nations), United States (muporofita wenhema) ichasimbiswa samambo mukuru pamusoro pamadzimambo gumi (dhiragoni—United Nations.)
The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.
Hondo nhatu dzevhesi ramakumi mana dzine chisimbiso che“Chokwadi,” nokuti yekutanga inomirira yekupedzisira, uye hondo iri pakati inomirira kupandukira. Mauto ekutanga neekupedzisira anorwa achimiririra vamwe uye anokunda (United States), asi mauto echipiri anorwa achimiririra vamwe anokundwa, uye mauto echipiri iNazism, chiratidzo chenyika rose chekupandukira.
The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”
Misheni tatu za kisiasa za Donald Trump zina alama ya “Kweli,” kwa maana anashinda uchaguzi katika misheni yake ya kwanza na ya mwisho, lakini katika misheni ya katikati anashindwa kupitia kwa mnyama wa ukafiri, ambaye ndiye nguvu ya joka, tena ishara ya uasi unaowakilishwa na herufi ya kumi na tatu ya alfabeti ya Kiebrania, ambayo ikiwekwa pamoja na herufi ya kwanza na ya mwisho huunda neno la Kiebrania “Kweli.”
Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.
Vhesi regumi raDanieri gumi neimwe rinoratidza nguva yokuguma muna 1989, uye vhesi regumi nenhanhatu rinoratidza mutemo weSvondo uri kuuya nokukurumidza. Mavhesi gumi kusvikira pagumi neshanu anomiririra nhoroondo yakavigwa yevhesi makumi mana, inova chikamu chebhuku raDanieri chakanga chakaiswa chisimbiso kusvikira pamazuva okupedzisira. Apo mavhesi gumi kusvikira pagumi neshanu anoiswa (mutsara pamusoro pomutsara) mukati menhoroondo yakavigwa yevhesi makumi mana, chikamu chaDanieri chine chokuita namazuva okupedzisira chinosunungurwa pachisimbiso. Chikamu ichocho chinosunungurwa pachisimbiso nguva pfupi chisati chavharwa nguva yokuedzwa inoitiswa kune vanochengeta Sabata pamutemo weSvondo uri kuuya nokukurumidza. Naizvozvo chinomiririra chisimbiso chokupedzisira kana kuti chechinomwe.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.
Ug buksan na niya ang ikapitong selyo, may katahimikan sa langit na mga kalahating oras. At nakita ko ang pitong anghel na nakatayo sa harapan ng Dios; at sa kanila’y ibinigay ang pitong trumpeta. At dumating ang isa pang anghel at tumayo sa tabi ng dambana, na may dalang gintong suuban; at siya’y binigyan ng maraming kamangyan, upang ihandog niya iyon na kasama ng mga panalangin ng lahat ng mga banal sa ibabaw ng gintong dambana na nasa harapan ng luklukan. At ang usok ng kamangyan, na kasama ng mga panalangin ng mga banal, ay umakyat sa harapan ng Dios mula sa kamay ng anghel. At kinuha ng anghel ang suuban, at pinuno iyon ng apoy mula sa dambana, at inihagis sa lupa: at nagkaroon ng mga tinig, at mga kulog, at mga kidlat, at isang lindol. At ang pitong anghel na may hawak ng pitong trumpeta ay naghanda na upang humihip. Apocalipsis 8:1–6.
The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.
Malaika saba wenye tarumbeta saba wanawakilisha hukumu ya utekelezaji inayoanza katika sheria ya Jumapili nchini Marekani, na pia wanawakilisha hukumu ya utekelezaji inayoanza wakati Mikaeli anaposimama na muda wa rehema kwa wanadamu unapofungwa. Kipindi cha kwanza, kuanzia sheria ya Jumapili hadi Mikaeli anaposimama, hukumu za Mungu zimechanganyika na rehema; lakini kisha mapigo saba ya mwisho ni hukumu za Mungu zisizochanganyika na rehema. Kufunguliwa kwa muhuri wa saba ni wakati hukumu za utekelezaji zinapotayarishwa, kama inavyowakilishwa na malaika saba.
Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.
MuZvitsauko zviviri nezvipfumbamwe zvaDanieri, “minyengetero yavatsvene” inoziviswa semunyengetero wokunzwisisa zviitiko zvine chokuita nehope yakavanzika yaNebhukadhinezari yomufananidzo wezvikara, pamwe nokutendeuka nokureurura kwakabatana ne“nguva nomwe,” yaRevhitiko chitsauko makumi maviri nenhanhatu. Minyengetero inosanganiswa nezvinonhuhwira zviri mu“mudziyo wegoridhe wokupisira zvinonhuhwira,” yakakwira pamberi paMwari, inonyengeterwa navaya vakadanwa kuti vave pakati pezana namakumi mana nezvina ezviuru, avo panguva iyoyo vanogamuchira chisimbiso chaMwari mupenyu, apo moto unobva paatari uchikandirwa panyika.
In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.
Muna Ezekiyeli chaputa 9, vatsvene ivavo ivavo vari kugomera nokurira pamusoro pezvinonyangadza zviri kuitwa munyika nomuchechi, uye pavanoratidza kusuruvara kwavo kukuru pamusoro pechivi, mutumwa wokusimbisa anoisa chiratidzo pahuma dzavo. Sezvazvakaitawo muchaputa 8 chaZvakazarurwa, kutonga kunomiririrwa navatumwa vanoparadza kuripo kumashure, vakamirira murayiro wokuti kusimbisa kwapera.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“විපථ නොවන නිවැරදිභාවයෙන් අනන්තයා තවමත් සියලු ජාතීන් සමඟ ගණනයක් තබාගෙන සිටියි. පසුතැවිල්ලට කැඳවීම් සමඟ ඔහුගේ දයාව පිරිනමනු ලබන තාක් කල්, මෙම ගණනය විවෘතව පවතිනු ඇත; නමුත් දෙවියන් විසින් නියම කර ඇති යම් ප්රමාණයකට එහි අගයන් ළඟා වූ විට, ඔහුගේ උදහසේ සේවය ආරම්භ වේ. ගණනය වසා දමනු ලැබේ. දේවීය ඉවසීම අවසන් වේ. ඔවුන්ගේ පක්ෂයෙන් දයාව ඉල්ලා සිටීම තවදුරටත් නොමැත.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Muporofita, achitarisa achidzika nemazera enguva, akaratidzwa panguva iyi pamberi pechiono chake. Marudzi ezera rino akagamuchira nyasha dzisati dzamboonekwa. Zvikomborero zvakaisvonaka zvikuru zvokudenga zvakapiwa kwavari, asi kuzvikudza kwakawedzerwa, makaro, kunamata zvifananidzo, kuzvidza Mwari, nokusatenda kunonyadzisa zvakanyorwa pamusoro pavo. Vari kukurumidza kuvhara nhoroondo yavo naMwari.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“කෙසේවෙතත් මා කම්පිත කරවන දෙය නම්, ඉතා මහත් ආලෝකයත් අයිතිවාසිකම්ත් ලැබූවෝ පවතින අධර්මයෙන් දූෂිතවී ඇති බවය. ඔවුන් අවට සිටින අධර්මිෂ්ඨයන්ගේ බලපෑමට යටත්ව, සත්යය පිළිගන්න බව ප්රකාශ කරන බොහෝ දෙනාද සීතලවී, දුෂ්ටකමේ බලවත් ප්රවාහයෙන් පහතට ඇදගෙන යනු ලැබෙති. සැබෑ භක්තිවන්තකම සහ ශුද්ධත්වය මත විසි කරන සාමාන්ය අවමානය, දෙවියන්වහන්සේ සමඟ ඉතා සමීපව නොබැඳී සිටින අය ඔහුගේ ව්යවස්ථාව පිළිබඳ ගෞරවය අහිමි කරගැනීමට හේතු වෙයි. ඔවුන් ආලෝකය අනුගමනය කරමින්, හෘදයෙන් සත්යයට කීකරු වෙමින් සිටියා නම්, මේ ශුද්ධ ව්යවස්ථාව මෙසේ තිගැස්සීමටත් පසෙකට දැමීමටත් ලක් වන විට, එය ඔවුන්ට තව තවත් වටිනා දේක් ලෙස පෙනෙනු ඇත. දෙවියන්වහන්සේගේ ව්යවස්ථාවට වන අගෞරවය වැඩි වැඩියෙන් ප්රකාශමාන වන තරමට, එය පිළිපදින අය සහ ලෝකය අතර ඇති වෙන්කර දැක්වෙන රේඛාව තවත් පැහැදිලි වෙයි. එක් පිරිසක තුළ දේවීය ආඥා කෙරෙහි ඇති ප්රේමය, අනෙක් පිරිසක තුළ ඒවා කෙරෙහි ඇති තිගැස්ම වැඩිවන තරමටම වර්ධනය වේ.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Dambudziko rava kuswedera nokukurumidza. Nhamba dziri kukurumidza kuwedzera dzinoratidza kuti nguva yokushanya kwaMwari yava pedyo kusvika. Kunyange zvazvo achizeza kuranga, zvisinei acharanga, uye achazviita nokukurumidza. Avo vanofamba muchiedza vachaona zviratidzo zvengozi iri kuswedera; asi havafaniri kugara vakanyarara, vasina hanya, vakamirira kuparadzwa, vachizvinyaradza nokutenda kuti Mwari achadzivirira vanhu vake pazuva rokushanya. Hazvina kudaro zvachose. Vanofanira kuziva kuti ibasa ravo kushanda nesimba kuti vaponesewo vamwe, vachitarira kuna Mwari nokutenda kwakasimba kuti avabatsire. ‘Munyengetero unopfuurira, unobva pamunhu akarurama, une simba guru.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“ఘనమైన భక్తి యొక్క పులియబెట్టే శక్తి పూర్తిగా తన ప్రభావాన్ని కోల్పోలేదు. సంఘమునకు ప్రమాదమును నిరుత్సాహమును అత్యధికముగా కలిగిన సమయమందు, వెలుగులో నిలిచియున్న ఆ చిన్న సమూహము దేశమందు జరుగుచున్న హేయకార్యముల విషయమై నిట్టూర్పులు విడుచుచు మొరపెట్టుకొనుచుండును. అయితే ప్రత్యేకముగా వారి ప్రార్థనలు సంఘమునకై పైకెగసి పోవును, ఎందుకనగా దాని సభ్యులు లోకరీతిని అనుసరించి ప్రవర్తించుచున్నారు.”
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Minyengetero yomwoyo wose yavashoma ava vakatendeka haingazovi isina zvainoita. Kana Ishe vachibuda somutsivi, vachauyawo somudziviriri wavose vakachengetedza rutendo mukuchena kwarwo uye vakazvichengeta vasina kusvibiswa nenyika. Panguva iyi ndipo pakavimbisa Mwari kutsivira vasanangurwa Vake vanochema kwaAri masikati nousiku, kunyange achivaregerera kwenguva refu.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
“Ulayo ngumyalelo othi: ‘Dabula phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini amadoda ababubulayo nabakhalayo ngenxa yazo zonke izinengiso ezenziwa phakathi kwalo.’ Laba ababubulayo nabakhalayo babelokhu bememezela amazwi okuphila; babesola, beluleka, futhi bencenga. Abanye ababebehlambalaza uNkulunkulu baphenduka, bathobisa izinhliziyo zabo phambi Kwakhe. Kodwa inkazimulo yeNkosi yayisukile kwa-Israyeli; nakuba abaningi babesaqhubeka ngezimo zenkolo, amandla Nobukhona Bayo kwakungekho.” Testimonies, volume 5, 208–210.
Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.
Mavhesi egumi kusvika kugumi neshanu anoburitsa pachena nhoroondo yakanga yakavanzika yevhesi makumi mana, uye pakuita kudaro panguva imwe chete anoratidza kuti kuiswa chisimbiso kwezana nemakumi mana nezvina ezviuru kwava kuitwa zvino pamusoro paavo vakazadzisa zvinodikanwa zveminamato inomiririrwa naDanieri navarume vatatu vakakodzera muchitsauko chechipiri, uye naDanieri muchitsauko chechipfumbamwe. Musiyano pakati peminamato miviri iyi unogona kuonekwa sewokuti mumwe munamato ndewokukumbira kunzwisisa kwezviitiko zvekunze zvechiporofita (Danieri 2), uye mumwe munamato ndewokuti munhu asvike pakuziva muchiitiko chemukati chechiporofita (Danieri 9). Mumwewo musiyano ndewokuti vatsvene seboka vari kutsvaka kunzwisisa shoko rokuyedzwa remufananidzo wechikara (Danieri 2), asi vanofanira mumwe nomumwe kupedzisa basa rokutendeuka kwakazara (Danieri 9). Minamato yavo inofanira kuva muchimiro cheEzekieri 9, nokuti vanofanira kushungurudzwa nezvivi zviri munyika uye zviri muchechi.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Munguva iyo hasha dzake dzichabuda mukutonga, vateveri ava vaKristu vanozvininipisa, vakazvipira, vachaparadzaniswa navamwe vose venyika nokurwadziwa kwemweya yavo, kunoratidzwa nokuchema, nokuungudza, nokutsiura pamwe chete neyambiro. Vamwe vachiedza kuvanzira zvakaipa zviripo nejasi, nokupembedza kuipa kukuru kwakapararira kwose-kwose, avo vane shungu pamusoro porukudzo rwaMwari norudo rwemweya yavanhu havanganyarari kuti vawane nyasha dzavanhu. Mweya yavo yakarurama inotambudzwa zuva nezuva namabasa asiri matsvene nokutaura kwavasakarurama. Havana simba rokudzivisa mafashamo anomhanya echivi; naizvozvo vanozadzwa nokusuwa nokuvhunduka. Vanochema pamberi paMwari vachiona chitendero chichizvidzwa mudzimba chaidzo dzeavo vakava nechiedza chikuru. Vanoungudza uye vanoshungurudza mweya yavo nokuti kuzvikudza, kuchiva fuma, kuzvida, nokunyengera kwemhando dzinenge dzose zviri muchechi. Mweya waMwari, unokurudzira kutsiura, unotsikwa netsoka, asi varanda vaSatani vachikunda nomufaro. Mwari anoshurwa, chokwadi chinoitwa chisina simba.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Abantu abangazwanga ubuhlungu ngenxa yokuhlehla kwabo ngokomoya, futhi abangakhali ngenxa yezono zabanye, bayakushiywa bengenalo uphawu lukaNkulunkulu. INkosi ithuma izithunywa zayo, amadoda anezikhali zokubulala ezandleni zawo: ‘Hambani nimlandele phakathi komuzi, nishaye; iso lenu malingazweli, futhi ningabi nasihawu: bulalani nya abadala nabancane, izintombi, nabantwanyana, nabesifazane; kodwa ningasondeli kunoma ubani okuphezu kwakhe kukhona uphawu; niqale endaweni yami engcwele. Base beqala ngamadoda amadala ayengaphambi kwendlu.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Pano tinoona kuti kereke—santuaryo ya Mbuya—ndiyo yakatanga kunzwa kurohwa kwehasha dzaMwari. Vakuru, avo vaive vapiwa naMwari chiedza chikuru uye vakanga vakamira savachengeti vezvido zvomweya zvavanhu, vakanga vatengesa kuvimba kwakaiswa mavari. Vakanga vatora chimiro chokuti hatifaniri kutarisira zvishamiso nokuratidzwa kunooneka kwesimba raMwari sezvakanga zvakaita pamazuva akapfuura. Nguva dzashanduka. Mashoko aya anosimbisa kusatenda kwavo, uye vanoti: Ishe haangaiti zvakanaka, uye haangaiti zvakaipa. Ane ngoni zvikuru zvokuti haangatongorove vanhu vake nokutonga. Naizvozvo, ‘Rugare nokuchengeteka’ ndiko kuchema kwevarume vasingazombosimudzirazve inzwi ravo sehwamanda kuti varatidze vanhu vaMwari kudarika kwavo neimba yaJakobho zvivi zvayo. Imbwa idzi mbeveve dzaisada kuhukura ndidzo dzinonzwa kutsiva kwakarurama kwaMwari agumburwa. Varume, mhandara, navana vaduku vose vanoparara pamwe chete.” Testimonies, vhoriyamu 5, 210, 211.
Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.
Ndima yekutanga neyechipiri yaDanieri 11 inotangira panguva yokuguma muna 1989, sezvinoitawo ndima yegumi. Ndima yechipiri inotakura nhoroondo kusvika panguva yokutanga yokutonga kwaDonald Trump, yobva yasiya nhoroondo yakavanzika kubva kumutungamiri wechitanhatu akapfuma zvikuru iyeye kusvikira kuumambo hwechinomwe (United Nations), hunomiririrwa naAlexander Mukuru. Pakati paXerxes mambo akapfuma ari mundima yechipiri, naAlexander Mukuru, pakanga pane madzimambo masere ePezhiya. Nhoroondo yakavanzika yendima yechipiri kusvika kundima yechitatu inomiririra madzimambo masere. Naizvozvo, kubva pakupera kwenguva yokutanga yokutonga kwaTrump kusvikira kuumambo hwechinomwe hwechiporofita cheBhaibheri, pane madzimambo gumi zvawo zvinoumba nhoroondo yakavanzika yendima yechipiri kusvika yechitatu yaDanieri chitsauko 11.
The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.
Nhamba gumi chiratidzo chemuedzo, uye muedzo unoitika munhoroondo iyoyo chaiyo ndiko kuumbwa kwemufananidzo wechikara. Mutungamiri wenyika wechitanhatu akapfuma zvikuru anomutsa ma-globalist kutanga nemushandirapamwe wake wokutanga muna 2015, uye mukuita izvozvo anoisa chiratidzo chokutanga chekurwisana pakati pezvapupu zviviri zvaZvakazarurwa chitsauko chegumi nerimwe nechikara cheshato chekusatenda kuna Mwari, kusina kuguma kusvikira pamutemo weSvondo wemavhesi gumi nenhanhatu nemakumi mana nerimwe. Mukati mehondo iyoyo Donald Trump ndiye mutungamiri wenyika wokutanga akamutsa shato uye ndiye zvakare wokupedzisira. Trump ndiye mutungamiri wenyika wokupedzisira wechikara chenyika, uye Trump achava mutungamiri wokutanga woumambo hwechinomwe. Mukuita izvozvo, Trump anomirira wokutanga nowokupedzisira wamadzimambo gumi, uye gumi rinomirira muedzo.
1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.
1776, 1789 na 1798 zvinomirira nhoroondo nhatu dzinosimbisa kuti mutungamiri wenyika wechisere unobva kune vanomwe. 1776 inomirira kubudiswa kweDeclaration of Independence, pamwe nenhoroondo yeFirst neSecond Continental Congresses. 1789 inomirira nguva yenhoroondo apo Articles of Confederation dzakagadzirwa. Nguva iyoyo yakatanga muna 1781, ikaguma nokubudiswa kweConstitution muna 1789. 1798 inomirira kubudiswa kweAlien and Sedition Acts, pamwe nokutanga kwechikara chenyika sechiumbwa chechitanhatu cheumambo muuporofita hweBhaibheri.
The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.
Mabunge ya Kontinenti yamegawanyika katika vipindi viwili vya kinabii: kongamano la kwanza na kongamano la mwisho. Kongamano la Kwanza la Kontinenti lilikuwa na marais wawili, naye Peyton Randolph alikuwa rais wa kwanza. Kongamano la Pili la Kontinenti lilikuwa na marais sita. Peyton Randolph alikuwa rais wa kwanza wa Kongamano la Kwanza na pia wa Kongamano la Pili la Kontinenti. Kwa jumla kulikuwa na marais wanane katika historia ya Mabunge ya Kwanza na ya Pili ya Kontinenti. Peyton Randolph alikuwa rais wa kwanza wa Mabunge yote mawili ya Kwanza na ya Pili ya Kontinenti, kipindi cha kinabii ambamo kulikuwa na marais wanane, lakini rais wa kwanza wa kila kimoja cha vipindi hivyo viwili alikuwa ni mtu yuleyule. Kwa hiyo, ingawa kulikuwa na mihula minane ya urais, kwa hakika kulikuwa na marais saba tu. Rais wa kwanza alikuwa mara mbili rais wa kwanza wa watu saba waliokuwa marais, na kwa hivyo Randolph anamwakilisha wa nane, aliyekuwa miongoni mwa wale saba; na kwa mashahidi wawili anamfananisha rais wa kwanza halisi, aliyekuwa George Washington.
Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.
Washington limaimiriridwa ndi Randolph, ndipo chotero Randolph, monga chizindikiro cha Washington, amanyamula mikhalidwe yonse ya uneneri ya Randolph monga purezidenti woyamba, ndiponso kuti Randolph anali wachisanu ndi chitatu, amene anali wa asanu ndi awiriwo. Choncho George Washington, monga purezidenti woyamba ndi Mtsogoleri Wamkulu woyamba wa asilikali, m’uneneri analinso wachisanu ndi chitatu, ndipo anali wa asanu ndi awiriwo, ndipo Trump, monga purezidenti womaliza, adzakhalanso wachisanu ndi chitatu, ndiye wa asanu ndi awiriwo.
The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.
Mutungamiri wechipiri weSecond Continental Congress aiva John Hancock. Second Continental Congress yakaguma muna 1781. Kubva muna 1781 kusvika muna 1789, zvinoratidza nhoroondo yeArticles of Confederation. Nguva iyoyo inomiririrwa nomusi wegore ra1789, nokubudiswa kweConstitution. Munguva iyoyo makavawo navatungamiri vapfumbamwe. Articles of Confederation yaimirira Constitution yokutanga, asi kusava nesimba kweArticles of Confederation kwakaita kuti itsiviwe, uye kuti Constitution ibvumidzwe nemakoloni gumi namatatu muna 1789.
In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.
Mu nyengo iyo, apurezidenti asanu ndi atatuwo anali ndi apurezidenti asanu ndi awiri amene sanali apurezidenti m’mbiri ya nyengo yoyimiridwa ndi ma Continental Congress awiri oyambirawo, ndi mmodzi amene anali purezidenti m’nyengo yoyamba ya uneneriyo. John Hancock anatumikira mu Continental Congress yachiwiri, komanso m’nyengo yoyimiridwa ndi Articles of Confederation. Pa mlingo wa uneneri, panali amuna asanu ndi awiri okha amene anali apurezidenti pa nthawi ya ma Continental Congress awiriwo; chotero mwa uneneri John Hancock anali mmodzi wa asanu ndi atatuwo m’nyengo ya Articles of Confederation, koma analinso mmodzi wa amuna asanu ndi awiri a m’nyengo yapitayo. Choncho iye anali wachisanu ndi chitatu, amene anali wa asanu ndi awiriwo.
The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.
Nthawi yachiwiri ya uneneri, yoyimiridwa ndi 1781 mpaka 1789, monga momwe zinalili ndi nthawi yoyamba, inali ndi purezidenti (Hancock) amene anali wa chisanu ndi chitatu, ndiponso wa mwa asanu ndi awiriwo, monga momwe zinalili ndi Randolph m’nthawi yoyamba ya uneneri yoyimiridwa ndi 1776.
In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.
M’magulu onse awiri a mapurezidenti asanu ndi atatu, chinsinsi cha wachisanu ndi chitatu kukhala wa mwa asanu ndi awiri chikuyimiridwa. Magulu awiri amenewo amapereka umboni wakuti pulezidenti woyamba weniweni (Washington) nayenso anali wolumikizidwa ndi chinsinsi cha ulosi pa chizindikiro chake, mwa kuyimiridwa kwake kwa mtundu komwe kunayimiridwa ndi Randolph. Mboni zitatuzi zikulankhula za Trump. Trump, monga wayimiridwa m’vesi loyamba ndi lachiwiri la chaputala cha khumi ndi chimodzi, akuonetsedwa kokha kudzera mu nthawi yake yoyamba ya utsogoleri, imene inatha pamene chisankho chachiwiri chinabedwa ndi chilombo chochokera m’phompho lopanda malire.
The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.
Nhoroondo yakazadzisa mavhesi iwayo inosanganisira nhoroondo yakavanzika pakati penzvimbo iyoyo yamambo akapfuma kwazvo (Xerxes) nokupinzwa kwaAlexander Mukuru, achimiririra mutemo weSvondo, apo madzimambo gumi anova umambo hwechinomwe kwenguva pfupi. Pakati pamambo akapfuma nemadzimambo gumi anobvumirana kupa umambo hwavo hwechinomwe kuupapa, paiva nemadzimambo masere. Madzimambo masere iwayo anoumba nhoroondo yakavanzika yevhesi rechipiri kusvikira kuvhesi rechitatu, anowana zvapupu zviviri zvemapurezidhendi masere munhoroondo ya1776, 1789 na1798.
That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.
Nali hiyo historia ina ishara ya miaka ishirini na miwili, ikiitambulisha kuwa ni historia ya kutiwa muhuri kwa wale mia moja na arobaini na nne elfu wakati Uungu unaunganishwa na ubinadamu. Pia ina ushuhuda wa “Kweli,” kwa maana mwanzo huashiria uhuru wa kujitegemea na mwisho huashiria kuondolewa kwa uhuru huo wa kujitegemea, wakati miaka kumi na mitatu baada ya 1776, makoloni kumi na matatu yaliidhinisha Katiba. Pia inatambulisha vipindi viwili vya wafalme wanane (marais) ambavyo vyote viwili vina fumbo la yule wa nane kuwa ni wa wale saba.
Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.
Trump semutungamiri wechitanhatu muna 2016, uye semutungamiri wekupedzisira weumambo hwechitanhatu, anomiririrawo wokutanga nowokupedzisira pamadzimambo gumi anotevedzana. Nhamba gumi inoratidza nzira yokuedzwa kwenhoroondo iyoyo, uye muedzo unotangira uye unoguma paSunday law ndiko kuumbwa kwemufananidzo wechikara. Mufananidzo wehope dzechikara chaNebhukadhinezari unomiririra umambo husere, uye nokudaro unopa uchapupu hwokuti muedzo womufananidzo wechikara unomiririrwa nenhamba “sere”.
In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.
M’nkhani ya mayesero ya mzere wa a Maccabees, womwe ukuimira mzere wa nyanga ya Chiprotestanti chosiya choonadi ndi mzere wa nyanga ya Chirepublicanism chosiya choonadi yoonetsedwa ndi Antiochus III, mizereyo ndi nyangazo zimagwirizana kukhala nyanga imodzi, yomwe ndi chifanizo cha upapa. M’mbiri yomweyi, chifanizo cha Mulungu chimabwerezedwanso mokwanira ndi kwamuyaya mwa iwo oimiridwa monga anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi.
The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.
Nhoroondo yakavanzika yendima makumi mana inovhurwa mukati menhoroondo yakavanzika yendima yechipiri kusvika yendima yechitatu, uye nenhoroondo yendima gumi kusvika gumi neshanu. Trump paanova mutungamiri wechisere ari wevanomwe pakugadzwa kwake musi wa20 Ndira 2025, madzimambo masere ari pakati paXerxes naAlexander Mukuru anoratidza kusvika kwekuumbwa kwemufananidzo wechikara, uye Trump anomirira wokutanga newokupedzisira pamadzimambo gumi anotevedzana.
We will continue this study in the next article.
Tutendelea na somo hili katika makala inayofuata.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.
Uye ndakaona muruoko rworudyi rwouyo wakanga agere pachigaro choushe bhuku rakanga rakanyorwa mukati nomushure, rakasimbiswa nezvisimbiso zvinomwe. Uye ndakaona mutumwa ane simba achidanidzira nenzwi guru, achiti, Ndianiko akafanira kuzarura bhuku nokusunungura zvisimbiso zvaro? Uye kwakanga kusina munhu kudenga, kana panyika, kana pasi penyika, aikwanisa kuzarura bhuku, kana kutarira mariri. Uye ndakachema zvikuru, nokuti kwakanga kusina kuwanikwa munhu akafanira kuzarura nokurava bhuku, kana kutarira mariri. Zvino mumwe wavakuru akati kwandiri, Usachema; tarira, Shumba yorudzi rwaJudha, Mudzi waDhavhidhi, yakunda kuti izarure bhuku nokusunungura zvisimbiso zvaro zvinomwe. Uye ndakatarira, zvino tarira, pakati pechigaro choushe napakati pezvisikwa zvina, napakati pavakuru, pakanga pamire Gwayana rakanga rakaita serakanga raurawa, rine nyanga nomwe nameso manomwe, ayo ari Mweya minomwe yaMwari yakatumwa kunyika yose. Uye rakauya rikatora bhuku muruoko rworudyi rwouyo wakanga agere pachigaro choushe. Uye rakati ratotora bhuku, zvisikwa zvina navakuru makumi maviri navana vakawira pasi pamberi peGwayana, mumwe nomumwe wavo ane rudimbwa, nembiya dzendarama dzizere nezvinonhuhwira, zvinova minyengetero yavatsvene. Uye vakaimba rwiyo rutsva, vachiti, Makafanira kutora bhuku nokuzarura zvisimbiso zvaro; nokuti makaurawa, mukatidzikunurira kuna Mwari neropa renyu muchibva kundudzi dzose, nendimi dzose, navanhu vose, nendudzi dzose; uye makatuita kuna Mwari wedu madzimambo navapristi; uye tichatonga panyika. Zvakazarurwa 5:1–10.