We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Tsopano tikuzindikira kuti chimodzi mwa zochitika zimene zikuimiridwa ndi mabingu asanu ndi awiri ndi ntchito ya Khristu yosonkhanitsanso anthu Ake kachiwiri, imene anayamba kuichita mu Julaye, 2023. Mbiri ya a Millerite imasonyeza kuti ntchito imeneyi imakwaniritsidwa pamene nkhondo ya Chisilamu ili maziko a uthenga umenewo.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Ujumbe huu ni Ufunuo wa Yesu Kristo, ambao unafunuliwa muda mfupi kabla ya muda wa rehema kufungwa, lakini ujumbe huo unabebwa na (unawekwa ndani ya muktadha wa) ujumbe wa ole ya tatu. Wakati uleule ambapo Bwana alikuwa akiunyosha mkono Wake mara ya pili mwaka wa 1849, Dada White alikuwa akitoa maoni juu ya kutikisika kwa mataifa yenye hasira, ambako ni ishara ya Uislamu.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“Nga la 16 Dzivamisoko 1848, Hosi yi ndzi kombise xivono xa ku tsekatsekisiwa ka matimba ya matilo. Ndzi vone leswaku loko Hosi yi ku ‘tilo,’ loko yi nyika swikombiso leswi tsariweke hi Matewu, Marka, na Luka, a yi vula tilo; naswona loko yi ku ‘misava’ a yi vula misava. Matimba ya tilo i dyambu, n’weti, ni tinyeleti. Swi fuma ematilweni. Matimba ya misava i lava va fumaka emisaveni. Matimba ya tilo ma ta tsekatsekisiwa hi rito ra Xikwembu. Kutani dyambu, n’weti, ni tinyeleti swi ta susiwa etindhawini ta swona. A swi nge hundzi, kambe swi ta tsekatsekisiwa hi rito ra Xikwembu.”

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

“Makore akasviba, anorema, akasimuka akabonderana. Denga rakazaruka rikapatsanuka uye rikakunguruka richidzokera shure; ipapo takakwanisa kutarira kumusoro nomunzvimbo yakazaruka iri muOrion, uko kwakabva inzwi raMwari. Guta Dzvene richaburuka richipfuura nomunzvimbo iyoyo yakazaruka. Ndakaona kuti masimba enyika zvino ari kuzununguswa uye kuti zviitiko zvinouya zvakatevedzana. Hondo, nerunyerekupe rwehondo, munondo, nzara, nedenda ndizvo zvinotanga kuzunungusa masimba enyika; ipapo inzwi raMwari richazunungusa zuva, mwedzi, nenyeredzi, uye nyika ino zvakare. Ndakaona kuti kuzununguswa kwemasimba muEurope hakusi, sezvinodzidziswa nevamwe, kuzununguswa kwemasimba okudenga, asi ndiko kuzununguswa kwamarudzi akatsamwa.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Vezvenhau venhoroondo vanosimbisa kuti chakanga chichizunungusa marudzi eEurope muna 1848 chaiva chiitiko chemauto eIslamu, nokuti muchiporofita anomiririrwa sesimba rinotsamwisa marudzi. Muchapupu chokutanga chokuti Ishe anotambanudza ruoko rwake kechipiri munhoroondo ya1840 kusvika 1844, shoko reMidnight Cry rakasvika pamusangano wemisasa weExeter. Kubva ipapo kusvika muna Gumiguru 22, 1844, shoko iroro rakapararira pamhenderekedzo yokumabvazuva kweUnited States sefungu guru remvura. Kufamba ikoko kwakanga kwafananidzirwa nokupinda kwaKristu kwokukunda muJerusarema, uye yaiva mbongoro yakatakura Kristu ichimuisa muJerusarema.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Ujumbe wa Kilio cha Usiku wa Manane unaakisi ujumbe wote wa kinabii wa Ufunuo wa Yesu Kristo, lakini Ufunuo huo umewekwa ndani ya muktadha wa Uislamu wa ole wa tatu unaozikasirisha mataifa, kwa maana ni Uislamu unaoubeba ujumbe ambao ndio Ufunuo wa Yesu Kristo. Yesu ni Simba wa kabila la Yuda, naye amefungamanishwa na ujumbe wa “punda.”

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

Judah, ndiwe uyo abale ako adzamutamanda; dzanja lako lidzakhala pa khosi la adani ako; ana a atate wako adzawerama pamaso pako. Judah ndi mwana wa mkango: kuchokera pa cholanda, mwana wanga, wakwera; wagwada pansi, wagona ngati mkango, ndi ngati mkango wokalamba; ndani angamudzutse? Ndodo ya ufumu sidzachoka kwa Judah, ngakhale wolamulira pakati pa mapazi ake, kufikira Shilo adzafike; ndipo kwa iye kudzakhala kusonkhana kwa anthu. Wamanga mwana wa bulu wake pa mpesa, ndi mwana wa bulu wake wamkazi pa mpesa wabwino; watsuka zovala zake m’vinyo, ndi zobvala zake m’mwazi wa mphesa: Maso ake adzakhala ofiira ndi vinyo, ndi mano ake oyera ndi mkaka. Genesis 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Ni kupitia Yuda ndipo “kukusanywa kwa watu” kunatimizwa. Kristo, akiwa Yuda, pia ndiye “Mzabibu,” na “mzabibu ulio bora,” umefungwa kwa “mwana wa punda.” “Mavazi” Yake yameoshwa katika “divai,” ambayo ilikuwa “damu ya zabibu.” Kristo alianza kumwaga damu Yake huko Gethsemane, alipotoa jasho la damu, na Gethsemane maana yake ni “shinikizo la zeituni.” Tangu Gethsemane hadi msalabani alimwaga damu Yake ya thamani ili kuwavuta watu wote kwake Mwenyewe.

Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

ස්වකීය ලෝකයට දැන් විනිශ්චයයයි; මේ ලෝකයේ අධිපතියා දැන් පිටතට හෙළනු ලබන්නේය. මමද පොළොවෙන් ඉහළට උසස් කරනු ලැබුවහොත්, සියලු මනුෂ්‍යයන් මා වෙත ඇදගන්නෙමි. ඔහු මේ වචන කීයේ, තමන් මරණයට පත්වන ආකාරය දක්වමිනි. යොහන් 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Ibikorwa vya Kristo vyo kwikwegera abantu bose ni umugambi ugizwe n’intambwe zibiri, kuko abanza kwegeranya “abirukanywe bo muri Isirayeli,” hanyuma akabakoresha nk’ikimenyetso kugira ngo yikwegere izindi ntama ziwe.

I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

Ndini mufudzi akanaka, uye ndinoziva makwai angu, uye ndinozivikanwa neangu. Sezvinoita Baba kundiziva, saizvozvo neniwo ndinoziva Baba; uye ndinoradzika upenyu hwangu nokuda kwemakwai. Uye ndine mamwe makwai, asiri edanga iri; naiwowo ndinofanira kuuya nawo, uye achanzwa inzwi rangu; zvino pachava neboka rimwe, nomufudzi mumwe. Johane 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Vanhu zviuru zana nemakumi mana nezvina ndevo “makwai” anomuziva. “Mamwe makwai” iboka rake rinobuda muBhabhironi kana raona nekunzwa mureza. Asati asimudza mureza wake, iwo ari makwai ake, anotanga avaunganidza kechipiri. Mutsetse iwoyo wenhoroondo inoera unowirirana nendima gumi nenhatu kusvika pagumi neshanu dzechitsauko chegumi nerimwe chaDanieri, saka unowiriranawo nenhoroondo yakavanzika yendima makumi mana. Unomiririra mutsetse wenyanga yechiPurotesitendi yechokwadi inomhanya mukati menhoroondo yenyanga yechiPurotesitendi yakatsauka, nyanga yechiRepublican yakatsauka, uye kusvika kwehure reTire, nguva pfupi mutemo weSvondo wendima makumi mana neimwe usati wavapo. Mutsetse wenyanga yechiPurotesitendi yechokwadi unomiririra zvose nhoroondo pamwe neshoko umo vanhu zviuru zana nemakumi mana nezvina vanoiswa chisimbiso.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Vakatizingwa vaIsraeri” vanomirira rutivi rwakasiyana ne“ungano yavanyombi,” sezvavanovadoma Jeremia, kana kuti “sinagoge raSatani” sezvarinodanwa naJohani muna Zvakazarurwa zvitsauko zviviri nezvitatu apo kereke dzeSmirna neFiradherfia dzinotaurwa. VaFiradherfia vanomirira “zana namakumi mana nezvina ezviuru” zvaZvakazarurwa chitsauko chinomwe, uye Smirna ndiro “boka guru” rechitsauko ichocho, risingagoni kuverengwa. Mapoka maviri avakadzikinurwa mumazuva okupedzisira ari mukukakavadzana naavo vanoreva nhema, uye vari musinagoge raSatani, uye vanozviti ivo ndivo vanhu vaMwari, nokuti vanoti vaJudha.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Mutsetse wenyanga yechiPurotesitendi yechokwadi unoumbwa negakava riripo pakati pavo navanhu vesungano vekare vari kupfuurwa panguva iyoyo. Munhoroondo imwe cheteyo vakatendeka variwo mugakava nemutsetse wechiPurotesitendi chakatsauka pamwe nechiKaturike. Masangano echitendero iwayo matatu anomirira dhiragoni, chikara, nomuporofita wenhema pachiyero chiduku mukati memutsetse wenyanga yechiPurotesitendi yechokwadi.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

“Ndzi vone leswaku kereke ya vito ntsena ni va-Adventist va vito ntsena, kukota Yudasi, a va ta hi xavisela eka Vakatoliki leswaku va kuma nkucetelo wa vona leswaku va ta lwa ni ntiyiso. Kutani vakwetsimi a va ta va vanhu lava nga tiviwiki ngopfu, lava Vakatoliki va nga va tiviki swinene; kambe tikereke ni va-Adventist va vito ntsena lava tivaka ripfumelo ra hina ni mikhuva ya hina (hikuva a va hi vengile hikwalaho ka Savata, hikuva a va nga swi koti ku yi kaneta) a va ta xenga vakwetsimi kutani va va mangalela eka Vakatoliki tanihi lava nga xiximiki milawu ya vanhu; hi leswaku, leswaku va hlayisa Savata naswona va nga xiximi Sonto.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Tayina kumbukila kale pa lemba ili, ndipo potero tinazindikira kuti mawu akuti “nominal church” ndi mawu akuti “nominal Adventist” akanakhala ndi tanthauzo ndi kagwiritsidwe kosiyana pa nthawi imene Mlongosi White analemba mawuwo. Komabe, aneneri analankhula kwambiri za masiku otsiriza kuposa mmene analankhulira mbiri ya m’nthawi yawo eni, chotero m’ndime imeneyi mpingo wa “nominal” wa masiku otsiriza ukhala Chiprotestanti chopanduka. Mawu akuti “nominal” amatanthauza “m’dzina lokha.”

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Rechi inonzi chechi yePurotesitendi yakaguma kuratidzira Roma muna 1844, apo vakapanduka pakupinda ne rutendo muNzvimbo Tsvene-tsvene, umo maiva mavaigona kuziva kuti Sabata rezuva rechinomwe ndiro zuva rakarurama rokushumira. Panzvimbo pezvo, vakachengeta kunamata kwezuva, uko kuri mucherechedzo weKaturike. Hazvibviri “kuratidzira” Roma, zvinova ndizvo chete zvinorehwa neshoko rokuti “Purotesitendi,” kana wakagamuchira chiratidzo chesimba raro, icho chechi yeRoma yakaramba ichizivisa sechiremera chayo chokushandura zuva rokushumira muBhaibheri kubva kuSabata rezuva rechinomwe richienda kuSvondo.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Maadventista wa jina” ni wale wanaodai kuwa Waadventista Wasabato, lakini pia wanatambulishwa kama Yuda, ambaye ni ishara ya mwanafunzi aliyesaliti ungamo lake. Kanisa la Waadventista Wasabato wa jina litawachukia “watakatifu,” na ndipo watakatifu hao “watakuwa” “watu wasiojulikana.” Wanawachukia watakatifu hao wasiojulikana, “kwa sababu ya Sabato,” yaani ukweli ambao hawawezi “kuukanusha.” Ukweli wa Sabato katika historia ya Dada White ulikuwa Sabato ya siku ya saba, lakini huo ni mfano wa ukweli wa Sabato wa siku za mwisho, ambao hauwezi kukanushwa, nao ni fundisho lile lililokataliwa kwanza na Uadventista Wasabato wa Laodikia katika uasi wao wa mwaka 1863. Fundisho hilo lilikuwa ukweli wa kwanza wa msingi uliogunduliwa na William Miller, nalo linawakilisha kweli za msingi za Uadventista ambazo Waadventista wa jina wanakataa kuenenda ndani yake, kama ilivyowakilishwa na njia za kale za Yeremia. Ukweli huo wa Sabato ndio “majira saba,” ya Mambo ya Walawi ishirini na sita.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Mutsetse wechiPurotesitendi hwechokwadi hunoumbwa neFiraderifia neSimirina hunotengeswa navaya vanomiririrwa saJudhasi. Judhasi akabvumirana kutengesa Jesu katatu, nokudaro achiratidza kutengeswa kunopfuurira kwakaitika kusati kwasvika uye kwakaguma pamuchinjikwa. Ndima yegumi nenhanhatu yaDanieri chitsauko chegumi nerimwe inomiririra mutemo weSvondo, wakafanofananidzirwa nemuchinjikwa. Naizvozvo, mundima dzinotungamirira kumutemo weSvondo wendima yegumi nenhanhatu, uriwo mutemo weSvondo wendima makumi mana neimwe, kutengeswa kwematanho matatu kunouyiswa pamusoro pevatsvene vemazuva okupedzisira. Kutengeswa uku kunoitika panguva iyo Ishe vari kuunganidza mureza wavo wemazuva okupedzisira kechipiri.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

Uye muzuva iro kuchava nomudzi waJese, uchamira sechiratidzo kuvanhu; ndudzi dzavamwe dzichauya kwaari; uye nzvimbo yake yokuzorora ichava yokubwinya. Uye zvichaitika muzuva iro, kuti Ishe achaisazve ruoko rwake rwechipiri kuti adzore vakasara vavanhu vake vachange vasara, kubva kuAsiria, nokubva kuIjipiti, nokubva kuPathrosi, nokubva kuKushi, nokubva kuEramu, nokubva kuShinari, nokubva kuHamati, nokubva kuzvitsuwa zvegungwa. Uye achasimudza chiratidzo kundudzi, uye achaunganidza vakadzingwa vaIsraeri, uye achaunganidza pamwe chete vakapararira vaJudha kubva kumativi mana enyika. Godo raEfraimi richabvawo, navavengi vaJudha vachagurwa; Efraimi haangagodziviri Judha, naJudha haangashushi Efraimi. Asi vachabhururukira pamapfudzi avaFiristia kumadokero; vachapamba vokumabvazuva pamwe chete; vachaisa ruoko rwavo pamusoro paEdhomu napaMoabhu; uye vana vaAmoni vachavateerera. Isaya 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Isaya anozivisa mamiriro enhoroondo endima iyi mundima yegumi, neshoko rokuti “pazuva iro.” Naizvozvo “zuva” iro ratova razivikanwa mundima dzakatangira ndima yegumi. Kana tikatevera rondedzero iyi yechiporofita tichidzokera kure kune chirevo chinotibvumira kuziva kuti “zuva iro” nderipi, tinosvika pandima yokutanga, yechitsauko chegumi.

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

Vane nhamo avo vanotema zvirevo zvisakarurama, uye vanonyora nhamo dzavakatema. Isaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Sister White vanodoma “chirevo chisina kururama” chendima iyi semutemo weSvondo uchauya nokukurumidza:

“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

“Sanamu ya Sabato imewekwa, kama vile sanamu ya dhahabu ilivyowekwa katika nchi tambarare za Dura. Na kama Nebukadneza, mfalme wa Babeli, alivyotoa amri kwamba wote ambao hawangeinama na kuisujudia sanamu hiyo wauawe, ndivyo pia tangazo litakavyotolewa kwamba wote ambao hawataiheshimu taasisi ya Jumapili wataadhibiwa kwa kifungo na kifo. Hivyo Sabato ya Bwana inakanyagwa chini ya miguu. Lakini Bwana ametangaza, ‘Ole wao waamuriao amri zisizo za haki, na kuandika mazito ambayo wameyaagiza’ [Isaya 10:1]. [Sefania 1:14–18]” Manuscript Releases, juzuu ya 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Mamiro okuti Ishe vaunganidze vanhu Vavo kechipiri anoiswa munhoroondo yedambudziko remutemo weSvondo riri kuswedera, nokuti mundima yegumi nembiri yechitsauko chegumi, Isaya anotaura pamusoro paIshe vachipedzisa basa pakati pevanhu Vavo vasati vauya nekutonga Kwavo kwekupedzisira pakutongwa kusakarurama, uko kuri mutemo weSvondo.

Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

Naizvozvo zvichaitika kuti, Ishe paanenge apedza basa ravo rose paGomo reZioni nepaJerusarema, ndicharanga chibereko chomwoyo unozvikudza chamambo weAsiria, nokubwinya kwokutarira kwake kwokuzvikudza. Isaya 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“බාබිලෝන සභාවට” දඬුවම ඉරිදා නීතියේදී ආරම්භ වීමට පෙර, ස්වාමීන්වහන්සේ “සියොන් සහ යෙරුසලම මත” “ක්‍රියාත්මක කරන” කාර්යය වන්නේ එක් ලක්ෂ හතළිස් හාරදහසට මුද්‍රා තැබීමය. එසකියෙල් 9 වන පරිච්ඡේදයේ, ලියන්නාගේ තීන්ත කූඩය රැගෙන සිටින මනුෂ්‍යයා, “දේශය තුළ” සහ සභාව තුළ සිදුවන අභිෂප්තකම් ගැන “උසුළුමින් කඳුළු හෙළන” අය මත ලකුණක් තබමින් යෙරුසලම පුරා ගමන් කරයි. එම කාර්යයට ස්වාමීන්වහන්සේ ඉශ්‍රායෙල්හි නෙරපනු ලැබූවන් දෙවන වරට එකට රැස් කිරීමේ ක්‍රියාවලියද ඇතුළත් වේ. උන්වහන්සේ ඔවුන් පෘථිවියේ සතර කොණෙන් රැස් කරන සේක; “පෘථිවියේ සතර කොණ” භූගෝලීය ප්‍රදේශ අටකින් නිරූපිතය. අට යනු මෘගයාගේ රූපයේ පරීක්ෂණ ක්‍රියාවලියේ සංකේතය වන බැවින්, එය ලකුණ වීමට නියමිතව සිටින්නන්ගේ අවසාන රැස් කිරීම, මෘගයාගේ රූපය පිළිබඳ පරීක්ෂණය පෘථිවියෙහි ක්‍රියාත්මක වෙමින් පවතින කාලය තුළ සිදුවන බව හඳුන්වා දෙයි.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Kubvumirana kunomiririrwa na “Efraimu” “asingagodori Judha, na Judha” “asingatambudzi Efraimu,” kunoitika kana vavengi vaJudha vabviswa. Muchiporofita, vanhu vokare vesungano, vanomiririrwa na Judhasi, kana sinagoge raSatani, kana ungano yevaseki, kana vaPurotesitendi venhoroondo yeMillerite, kana vaJudha venhoroondo yaKristu, “vanobviswa” pakuodzwa mwoyo kwokutanga. Apo Jeremia anomiririra nhoroondo iyoyo chaiyo, akarairwa kuti aisazombodzokera kuungano yevaseki, kunyange ivo vaigona kudzokera kwaari kana vakasarudza kutendeuka.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Kusuka pa 18 Julayi, 2020 kufika ku mpingo wa pa Sondo, Ambuye akusonkhanitsa anthu Ake a masiku otsiriza kachiwiri. Akusonkhanitsa iwo kuchokera padziko lonse lapansi, pa nthawi imene akumaliza ntchito Yake yonse pa Yuda ndi Yerusalemu. M’nthawi imeneyo ya chisindikizo, anthu a Mulungu a masiku otsiriza adzakhala osadziwika kwambiri, komabe adzakumana ndi mgwirizano wa magulu atatu umene udzatsutsa ntchito yawo.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Ukakatolika ndi chilombo cha mgwirizano wa katatu, ndipo mmodzi wa ana ake aakazi ndi gulu limene Mlongo White amatcha mpingo wa dzina chabe. Iwo amaimira mneneri wonyenga. Aadvanti a ku Laodikaya a dzina chabe, oimiridwa ndi Yudasi, ndiwo chinjoka m’chiwonetserochi. Chipanduko cha 1863 chinayimiridwa mwa chithunzi ndi chipanduko cha Israeli wakale ku Kadesi woyamba, pamene anasankha kukana uthenga wa Yoswa ndi Kalebe ndi kubwerera ku Igupto. Igupto ndi chizindikiro cha chinjoka.

Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

Mwanakomana womunhu, rinzika chiso chako richitarisana naFarao mambo weIjipiti, uye uporofite pamusoro pake, napamusoro peIjipiti yose; taura, uti, Zvanzi naIshe Jehovha: Tarira, ndinorwa newe, Farao mambo weIjipiti, dhiragoni guru rinovata pakati penzizi dzaro, iro rakati, Rwizi rwangu nderwangu, uye ndakaruitira ini pachangu. Ezekieri 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Ukuvukela eKadeshi kwakumele uvivinyo lweshumi enqubweni yokuvivinywa eyaholela ekulahlweni nasekufeni kwabantu abakhethiweyo ababephumile eGibhithe, futhi kwakuyisifaniso sovivinyo lokugcina enqubweni yokuvivinywa eyalethelwa ubu-Adventism bukaMiller baseFiladelfiya ngo-Okthoba 22, 1844, futhi yaphetha ngokuvukela kuka-1863. Ekugcineni impela komlando ka-Israyeli wasendulo, amaJuda “amemeza athi, ‘Msuse, msuse, mbethele esiphambanweni.’ UPilatu wathi kubo, ‘Ngimbethele yini iNkosi yenu?’ Abapristi abakhulu baphendula bathi, ‘Asinankosi ngaphandle kukaKhesari.’” Ekuvukeleni kokuqala nasekuvukeleni kokugcina, abantu besivumelwano sangaphambili bakhetha ukuzihlanganisa nophawu lukadrako (iGibhithe neRoma lobuqaba) njengenkosi yabo.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

Pa Julayi 18, 2020, “vavengi vaYuda” “vakagurirwa kure,” uye temberi yezana namakumi mana navane zvuru yakamiswa. Chakasara chete ndechekuti temberi inatswe, pamberi pokunge Mutumwa weSungano auya pakarepo kutemberi yake. Temberi yenhoroondo yechiMillerite yakavakwa mumakore makumi mana namatanhatu kubva muna 1798 kusvikira kuna 1844. Pakusuwa kwokutanga kwaApril 19, 1844 maPurotesitendi vakagurirwa kure uye vakava chikamu chesinagoge raSatani, gungano ravaseki, mwanasikana weRoma. Kubva panguva iyoyo kusvikira kuna October 22, 1844 muitiro wokunatswa wakaitika pamberi pokunge vakatendeka vatevera Kristu vachipinda muNzvimbo Tsvene-tsvene, kuti agozadzisa basa rokubatanidza Uhumwari hwake nohunhu hwavo.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Mbiri ya nyanga yeniyeni ya Chiprotestanti, imene ikusonkhanitsidwa kachiwiri patsogolo pang’ono pa lamulo losalungama, kuti ikhale mbendera imene Mulungu amagwiritsa ntchito kuitana gulu Lake lina kutuluka mu Babulo, ikuchitika mu nthawi yomweyi pamene nyanga za Republican ndi za Chiprotestanti zopatuka zikugwirizana pamodzi, kuchita chigololo chauzimu, motero kukhala thupi limodzi, kapena kachisi mmodzi, umene uli fano la chilombo. Kachisi wa Mulungu pa nthawi imodzimodziyo akupanga chifaniziro cha Kristu.

We will continue this study in the next article.

Isifundo lesi sizasichubekisela phambili esihlokweni esilandelayo.

The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

Shoko rakasvika kuna Jeremia richibva kuna Jehovha, richiti, Mira pasuo peimba yaJehovha, uparidze ikoko shoko iri, uti, Inzwai shoko raJehovha, imi mose vaJudha, munopinda napamasuo awa kuzoshumira Jehovha. Zvanzi naJehovha wehondo, Mwari waIsraeri: Ruramisa nzira dzenyu nezvamunoita, ndigokugarisai panzvimbo ino. Musavimba namashoko enhema muchiti, Temberi yaJehovha, Temberi yaJehovha, Temberi yaJehovha, ndizvo izvi. Nokuti kana muchinyatsoruramisa nzira dzenyu nezvamunoita; kana muchinyatsotonga zvakarurama pakati pomunhu nowokwake; kana musingadzvinyiriri mutorwa, nherera, nechirikadzi, uye musingateuri ropa risina mhosva panzvimbo ino, kana kutevera vamwe vamwari muchizvikuvadza: ipapo ndichakugarisai panzvimbo ino, munyika yandakapa madzibaba enyu nokusingaperi-peri. Tarirai, munovimba namashoko enhema asingagoni kubatsira. Muchaba here, muchiuraya, muchiita upombwe, muchipika nhema, muchipisira Bhaari zvinonhuhwira, muchitevera vamwe vamwari vamusingazivi; mugozouya momira pamberi pangu muimba ino, inodanwa nezita rangu, muchiti, Tanunurwa kuti tiite zvinonyangadza izvi zvose here? Imba iyi, inodanwa nezita rangu, yava bako ramakororo pamberi penyu here? Tarirai, kunyange ini ndakazviona, ndizvo zvinotaura Jehovha.

But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

“Asi endai zvino kunzvimbo yangu yakanga iri paShiro, pandakaisa zita rangu pakutanga, muone zvandakaitira iyo nokuda kwezvakaipa zvavanhu vangu vaIsraeri. Zvino, nokuti makaita mabasa ose aya, ndizvo zvinotaura Jehovha, uye ndakataura nemi, ndichimuka mangwanani-ngwanani ndichitaura, asi hamuna kunzwa; ndakakudanai, asi hamuna kudavira; naizvozvo ndichaitira imba iyi, inodanwa nezita rangu, yamunovimba nayo, nenzvimbo yandakakupai imi namadzibaba enyu, sezvandakaitira Shiro. Uye ndichakudzingai pamberi pangu, sezvandakadzinga hama dzenyu dzose, iyo mbeu yose yaEfuremu. Naizvozvo usanyengeterera vanhu ava, uye usasimudzira kuchema kana munyengetero nokuda kwavo, uye usandinyengeterera; nokuti handingakunzwi. Hauchioni here zvavanoita mumaguta aJudha nomumigwagwa yeJerusarema?” Jeremia 7:1–17.