The books of Daniel and Revelation complement each other, meaning together they are perfected.

Mabhuku a Danieri na Chizaruro anozadzisana, zvichireva kuti pamwe chete anokwaniswa kusvika pakukwana.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Mu Bhuku ra Chivumbunuro mabhuku ose eBhaibheri anosangana uye anogumira. Pano ndipo pane chinozadzisa bhuku raDhanieri.” Mabasa eVaapostora, 585.

The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.

Ubukumkani besiprofeto seBhayibhile mabube yinto ekugxilwa kuyo ngumfundi wesiprofeto, kuba kulapho imbali yangaphandle yemihla yokugqibela ibekwe khona ngokuyintloko.

“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.

“Xana swinene ngopfu ku dyondza, hi ku vonakala ka rito ra Xikwembu, swivangelo leswi lawulaka ku tlakuka ni ku wa ka mimfumo. Vantshwa a va dyondze matimu lawa, kutani va vona leswaku ku humelela ka ntiyiso ka matiko ku tshama ku ri karhi ku hlanganisiwa ni ku amukela misinya ya milawu ya Xikwembu. A a dyondze matimu ya migingiriko leyikulu ya ku pfuxeta, kutani a vona leswaku misinya leyi, hambileswi yi nyenyiweke ni ku vengiwa, ni leswaku lava yi seketelaka a va tisiwa ekhotsweni ni le ndhawini yo dlayela eka yona, hambi swi ri tano, hi ku tirhisa magandzelo wolawo hi woxe yi hlurile.” Education, 238.

Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.

Nhoroondo dzinoyera, kungava “mafambiro makuru eruvandudzo,” kana kuti “kusimuka nokuwa kwehumambo;” nhoroondo dzinoyera inyaya youpenyu kana rufu muShoko raMwari. Pauro akanyora muna VaTesaronika Wechipiri chitsauko chechipiri kuti avo vasingadi chokwadi, uye avo vanozogamuchira kunyengedzwa kukuru; vanoita saizvozvo nokuti vakasarudza kuramba shoko rakatsanangurwa naPauro mundima iyoyo. Ndima iyoyo inoratidza ukama huripo pakati peRoma yechihedheni neRoma yepapa, izvozve zviriwo ukama hwePergamo neTiyatira uye zvakare ukama hwesimbi nevhu, uyewo ukama hweshato nehupapa. Kusimuka kweRoma yepapa kunomiririrwa neTiyatira, uye kuwa kweRoma yechihedheni kunomiririrwa nePergamo, icho chiri chokwadi chinovengwa navaya vanogamuchira kunyengedzwa kukuru.

In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?

දැනියෙල් එකොළොස් වන පරිච්ඡේදයේ දහහතරවන පදයේ සඳහන් “නුඹගේ ජනතාවගේ කොල්ලකරුවෝ” යනුවෙන් නිරූපිත වූයේ කුමන ඓතිහාසික බලයදැයි යන කරුණ පිළිබඳව, මිලර්වාදීන් සහ ප්‍රොටෙස්ටන්ට්වරුන් අතර පැවති තර්කය මිලර්වාදී ඉතිහාසයේ 1843 ප්‍රවර්තක චාට් පටයට ඇතුළත් විය. මිලර්වාදීන් පවසූ පරිදි එම කොල්ලකරුවෝ අයත් වූයේ පගානු රෝමයේ උද්භවයටද, නැතහොත් ප්‍රොටෙස්ටන්ට්වරුන් කියූ පරිදි එය සෙලූසීද්වරුන්ගේ පතනයද?

“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....

“Dziko lililonse limene lafika pa bwalo la zochitika linaloledwa kukhala pa malo ake pa dziko lapansi, kuti zionekere ngati lidzakwaniritsa cholinga cha ‘Mlonda ndi Woyera.’ Uneneri walondola kukwera ndi kugwa kwa maufumu akuluakulu a dziko lapansi—Babulo, Medo-Perisiya, Girisi, ndi Roma. Kwa lililonse la amenewa, monga momwe zinalili ndi mayiko a mphamvu yochepa, mbiri inadzibwereza. Lililonse linali ndi nyengo yake yoyezedwa, lililonse linalephera, ulemerero wake unafota, mphamvu yake inachoka, ndipo malo ake anatengedwa ndi lina….”

“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,--how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

“ਕੌਮਾਂ ਦੇ ਉਤਥਾਨ ਅਤੇ ਪਤਨ ਤੋਂ, ਜਿਵੇਂ ਕਿ ਪਵਿੱਤਰ ਸ਼ਾਸਤਰ ਦੇ ਸਫ਼ਿਆਂ ਵਿੱਚ ਸਪੱਸ਼ਟ ਕੀਤਾ ਗਿਆ ਹੈ, ਉਨ੍ਹਾਂ ਨੂੰ ਇਹ ਸਿੱਖਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਕੇਵਲ ਬਾਹਰੀ ਅਤੇ ਸੰਸਾਰਿਕ ਮਹਿਮਾ ਕਿੰਨੀ ਨਿਕੰਮੀ ਹੈ। ਬਾਬਲ, ਆਪਣੀ ਸਾਰੀ ਤਾਕਤ ਅਤੇ ਸ਼ਾਨ-ਸ਼ੌਕਤ ਸਮੇਤ—ਜਿਸ ਵਰਗੀ ਸਾਡੀ ਦੁਨੀਆ ਨੇ ਫਿਰ ਕਦੇ ਨਹੀਂ ਵੇਖੀ,—ਉਹ ਤਾਕਤ ਅਤੇ ਮਹਿਮਾ ਜੋ ਉਸ ਸਮੇਂ ਦੇ ਲੋਕਾਂ ਨੂੰ ਇਤਨੀ ਅਟੱਲ ਅਤੇ ਚਿਰਸਥਾਈ ਦਿਸਦੀ ਸੀ,—ਕਿੰਨੀ ਪੂਰੀ ਤਰ੍ਹਾਂ ਲੁਪਤ ਹੋ ਗਈ ਹੈ! ‘ਘਾਹ ਦੇ ਫੁੱਲ’ ਵਾਂਗ ਉਹ ਨਾਸ ਹੋ ਗਈ ਹੈ। ਇਸੇ ਤਰ੍ਹਾਂ ਉਹ ਸਭ ਕੁਝ ਨਾਸ ਹੋ ਜਾਂਦਾ ਹੈ ਜਿਸ ਦੀ ਨੀਂਹ ਪਰਮੇਸ਼ੁਰ ਨਹੀਂ ਹੈ। ਕੇਵਲ ਉਹੀ ਕੁਝ ਟਿਕ ਸਕਦਾ ਹੈ ਜੋ ਉਸ ਦੀ ਮਨਸ਼ਾ ਨਾਲ ਬੱਝਿਆ ਹੋਇਆ ਹੈ ਅਤੇ ਉਸ ਦੇ ਚਰਿੱਤਰ ਨੂੰ ਪ੍ਰਗਟ ਕਰਦਾ ਹੈ। ਉਸ ਦੇ ਸਿਧਾਂਤ ਹੀ ਇਕੋ ਅਜਿਹੀਆਂ ਅਟੱਲ ਵਸਤੂਆਂ ਹਨ ਜਿਨ੍ਹਾਂ ਨੂੰ ਸਾਡੀ ਦੁਨੀਆ ਜਾਣਦੀ ਹੈ।” Education, 177, 184.

Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.

Nhoroondo yeBhaibheri ndiyo chiratidzo chakataurwa naSoromoni kuti kana chisisipo, vanhu vanoparara. VaMillerite vakaziva nokuzivisa makore zana namakumi mashanu anomiririrwa se“mwedzi mishanu” muna Zvakazarurwa chitsauko 9, ndima 5 na10, asi havana kunyatsochera zvakadzama munhoroondo inomiririrwa muchitsauko 9 chaZvakazarurwa. Vakanyatsotsanangura nemazvo mwedzi mishanu yendima 10, asi zviri pachena vakafunga kuti, nokuti ndima 5 na10 dzose dzine chirevo chokuti “mwedzi mishanu,” zvaingomirira kusimbiswa kwechiporofita chokurwadziswa chinomiririrwa mundima dzose mbiri. Zvino zvino zvinoratidzwa zviri nyore kuti, apo ndima 5 inomiririra “mwedzi mishanu,” inomiririra makore zana namakumi mashanu akatanga parufu rwaMohammed muna 632, akaguma muna 782 nokunyadziswa kwaMambokadzi Irene weByzantine, kana kuti humambo hweRoma hwekumabvazuva.

The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both first woes Islam of Arabia and the second woes Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.

পথিকৃৎগণ পদ দশের তাদের প্রয়োগে সঠিক ছিলেন, যেখানে ১২৯৯ খ্রিষ্টাব্দের ২৭ জুলাই নিকোমিডিয়ার যুদ্ধকে একশত পঞ্চাশ বছরের সূচনা হিসেবে গণ্য করা হয়, যা ১৪৪৯ খ্রিষ্টাব্দের ২৭ জুলাই কনস্টান্টিনোপলে রাজত্বকারী শেষ কনস্টান্টাইনের অপমানের মাধ্যমে সমাপ্ত হয়। পংক্তির পর পংক্তি, একশত পঞ্চাশ বছরের একটি সময়কাল বিশ্বব্যাপী ইসলামের পরিচয় বহন করে, যা প্রথম সর্বনাশ—আরবের ইসলাম—এবং দ্বিতীয় সর্বনাশ—তুরস্কের ইসলাম—উভয়ের দ্বারাই উপস্থাপিত। যে ইসলাম সম্রাট ও সম্রাজ্ঞী উভয়কেই একত্রে অপমানিত করেছিল, তা বিশ্বব্যাপী ইসলামের সেই জয়লাভকে চিহ্নিত করে, যা একটি নারী দ্বারা গঠিত রাজ্য—আইরিন দ্বারা প্রতিনিধিত্বপ্রাপ্ত—এবং এক পুরুষ দ্বারা গঠিত রাজ্য—শেষ কনস্টান্টাইন দ্বারা প্রতিনিধিত্বপ্রাপ্ত—অধিকার করে।

In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.

M’miaka zana limodzi ndi makumi asanu imene imathera pa kunyozeka kwa Irene, Chisilamu cha ku Arabia chimalanda dera kapena gawo la Byzanti, n’kusiya Irene ali m’khalidwe wonyozeka kwambiri moti anakakamizika kupereka msonkho kwa zaka zitatu, pamodzi ndi zokakamiza zina. Pamene kunyozeka kwa Constantine womaliza kunachitika, kunali chizindikiro cha chiyambi cha nthawi ya zaka zinayi imene imathera pa kuzingidwa ndi kugwetsedwa kwa likulu la Roma wakum’mawa. M’zochitika zonsezi chinali Chisilamu—Chisilamu cha ku Arabia kwa Irene ndi Chisilamu cha ku Turkey kwa Constantine womaliza. M’masiku otsiriza, Chisilamu chapadziko lonse, monga chikuimiridwa ndi mboni ziwiri za Chisilamu cha ku Arabia ndi cha ku Turkey zomwe zafotokozedwa m’tsoka loyamba ndi lachiwiri, chidzayamba chatenge dera, kenako likulu. Bungwe la ndale la m’masiku otsiriza loimiridwa ndi Constantine wa Roma wakum’mawa lakwatirana mophiphiritsira ndi bungwe lachipembedzo la m’masiku otsiriza loimiridwa ndi Irene wa Roma wakum’mawa. Ndikugwiritsa ntchito mawu akuti bungwe la ndale ndi lachipembedzo pofotokoza kuti chizindikiro cha fano la chilombo chimayamba kuchitika ku United States, kenako padziko lonse. Fano la chilombo ndilo ukwati wa mophiphiritsa wa Constantine ndi Irene, amene onse akunyozedwa mwa kutaya dera lawo ndi likulu lawo kwa Chisilamu.

Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.

Kubatana kwavo muwanano kunozivikanwa nokufananidza nhoroondo mbiri idzi, uye kwakafananidzirwa nomuchato waConstantia naLicinius muna 313 apo Mutemo weMilan wakatanga kushanda, uye kereke yokufananidzira yeSmirna yakaguma, ikatanga kereke yokufananidzira yePergamo. Avo vanozivikanwa naPauro sevakagamuchira kunyengerwa kune simba vanoramba kuona shoko rake reyambiro rinobatanidza kutsauka, munhu wezvivi asati azarurwa. Kutsauka kunoitika munhoroondo yePergamo, uye munhu wezvivi akazarurwa muna 538, ipapo kereke yeTiatira yakatanga.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

Ani na nga mayan nga mapasiasiat kayo babaen iti aniaman a wagas: ta dayta nga aldaw saan a umay no saann a umuna ti panaglikud, ket maiparangarang dayta a tao ti basol, ti anak ti pannakapukaw; Isu a sumupiat ken agitan-ok iti bagbagina iti ngatoen dagiti amin a maawagan a Dios, wenno dayta pagdaydayawanda; isu a kas Dios agtugaw iti templo ti Dios, nga ipakitana ti bagbagina a isu ket Dios. 2 Thessalonians 2:3, 4.

The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.

Mambo ya khale ya Roma ya lebohanngwa yi nyika vuhlayiseki byimbirhi eka ntiyiso wa vuprofeta lebyi nakambe byi yimeriwaka eka vuxaka bya xikombiso bya Roma ya lebohanngwa na Roma ya le vupela-dyambu. Eka vuxaka byebyo, Roma ya le vupela-dyambu i kereke naswona Roma ya lebohanngwa i mfumo. Roma i nhlanganelo wa kereke na mfumo, hilaha swi kombisiwaka hakona tanihi nsimbi ni vumba eka Daniyele ndzima ya vumbirhi.

A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.

Sababu ambayo yaifanya ionekane kwa uthabiti kwamba katika siku za mwisho Uislamu wa ulimwenguni pote huja dhidi ya mamlaka inayowakilishwa kama muungano wa kanisa na serikali, akiitwaa eneo lake na mji wake mkuu, inaungwa mkono na mashahidi wengine wawili kutoka katika historia takatifu ya Ufunuo tisa. Osman aliteka eneo la Nicomedia tarehe 27 Julai, 1299, kisha akateka eneo la Nicaea miaka miwili baadaye katika 1301. Mwanawe aliteka mji mkuu wa Nicaea katika 1331, na mwana huyo huyo akateka mji mkuu wa Nicomedia katika mzingiro wa miaka minne uliomalizika katika 1337. Waanzilishi waliitambua tarehe 27 Julai, 1299 kuhusiana na Osman, lakini hawakuwahi kuangalia vita iliyofuata, yaani vita ya Nicaea, kama hatua ya pili ya kihistoria katika kuanzishwa kwa Himaya ya Ottoman. Tarehe 27 Julai, 1299 ilikuwa hatua ya kwanza ya hatua kadhaa za kuifikia sheria ya Jumapili. Hatua mbili za kwanza za Uislamu wa Kituruki zilitambulisha mwanzo wa unabii uliomalizika katika 1449, kisha tena katika 1840, kisha tena katika 9/11 na kisha tena tarehe 31 Desemba, 2023.

The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four years” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.

Lya pasi pa hatua mbili hizo hakuonyesha tu mwanzo wa miaka mia moja na hamsini, bali pia kulionyesha mwanzo wa miaka thelathini na minane. Kulianza wakati Osman alipoitwaa nchi ya Nikomedia, nako kukamalizika miaka thelathini na minane baadaye wakati mwana wa Osman alipochukua mji mkuu wa Nikomedia mwishoni mwa mazingiwa ya miaka minne katika mwaka 1337. Hesabu ya thelathini na minane inawakilisha “kuinuka,” na hatua ya kwanza ya Osman kutwaa nchi hiyo iliashiria kuinuka kwa Uislamu wa Kituruki. Katika hatua hiyo ya kwanza ya miaka thelathini na minane, mazingiwa ya “miaka minne” yanaashiria hitimisho. Katika hatua ya mwisho ya ile miaka mia moja na hamsini, fedheha inaletwa, na miaka minne baadaye, katika mwaka 1453, mji mkuu wa Roma ya mashariki unatekwa.

Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.

Kungava kuri kuti vaiva vaTurkey veOttoman muna 1453, kana kuti mwanakomana waOsman akatora zvose Nicomedia muna 1337 neNicaea muna 1331, muzviitiko zvitatu izvi rimwe nerimwe guta guru rakanga rakamboshanda pane imwe nguva munhoroondo seguta guru reRoma yokumabvazuva. Mitsetse yose mitatu iri kuratidza kukundwa kweRoma yokumabvazuva. Mumwe nomumwe wemitsetse iyoyo mitatu unoratidza Islam ichitanga kukunda nyika yacho, yozotevera guta guru reRoma yokumabvazuva. Zita remaguta makuru ose matatu rakafanana nezita renyika yacho. Mumwe nomumwe wemitsetse mitatu une zvimiro zvenhoroondo zvakasiyana zvealpha neomega. Apo ichiratidza hukama hwechechi nenyika pamwe nokuninipiswa neIslam kwamambo namambokadzi, kuninipiswa kwouporofita kunobatanidza mitsetse yavo pamwe neRoma yokumadokero, iyo yakaninipiswawo naConstantine Mukuru paakasarudza Constantinople panzvimbo peguta reRoma muna 330. Kuninipiswa kwokupedzisira kweRoma yokumadokero kwakauya muna 476 namambo wokupedzisira, uye kubva ipapo yakaramba ichidzikira nokukurumidza.

Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.

Roma ya Vupashchimi, ikilinganishwa na Roma ya Mashariki, ilikuwa kanisa; Mashariki ilikuwa dola. Kulikuwapo fedheha mwanzoni mwaka 330, kisha fedheha mwaka 476, na tena mwaka 782, na kisha tena mwaka 1449. Msururu wa fedheha ulioanza kwa mgawanyiko wa ufalme, ukafuatwa mwaka 476 na fedheha ya kumpoteza mfalme, na kwa hiyo himaya, ndipo ukafuatwa na Uislamu kuiletea fedheha kwanza nchi ya Mashariki mwaka 782, na kisha mji mkuu wa Mashariki mwaka 1453.

Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.

Uislamu wa unabii wa Biblia huweka wazi mfuatano wa Roma ya mashariki na ya magharibi pia, na nuru ambayo Uislamu unazalisha leo inapatana na nuru ya msingi ambayo Uislamu ulikuwa nayo kwa waanzilishi wa Kimilleri, lakini inaenda mbali sana kuliko hiyo. Wakati wa kujaribiwa ulioanza mwaka 2024 kwa swali la “waporaji wa watu wako wanaoiimarisha njozi ni nani” ulikuwa alfa ya kipindi cha kujaribiwa; na sasa, mwishoni mwa kipindi hicho cha kujaribiwa, nuru itokanayo na somo la Uislamu wa Ufunuo sura ya tisa inaongeza mashahidi wa Roma ya magharibi na ya mashariki ambao hawakupata kamwe kuchunguzwa mpaka siku hizi za mwisho za sasa.

The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.

Mipimo ya kinabii ya Uislamu iliyowakilishwa katika sura ya tisa hadi ya kumi na moja hukusanya pamoja mipimo ya historia iliyoko katika aya ya kumi hadi ya kumi na sita ya Danieli kumi na moja kwa kutoa ushuhuda unaounganishwa na mipimo ambayo tayari inajadiliwa katika makala haya. Lakini ndani ya mfano wa kinabii wa kuinuka kwa Uislamu mna kuinuka kwa mwamko wa Wamillerite na pia mwamko wa wale mia moja arobaini na nne elfu. Vipindi viwili vya miaka minne, vilivyowekwa kwa uthabiti ndani ya unabii wa nyakati wa Ufunuo tisa na kuwa sehemu yake, hutoa ushuhuda kwa miaka minne ya 1840 hadi 1844. Mwaka 1844 wakati wa kinabii haupo tena, hivyo kipindi hicho cha mfano cha miaka minne hufafanuliwa kwa sifa zake za kinabii, si kwa wakati. Kipindi cha kwanza cha miaka minne hutambulisha Uislamu ukiiteka Nikomedia, mji mkuu wa zamani wa Roma ya mashariki, mwaka 1337, miaka thelathini na minane baada ya baba yake kuiteka nchi hiyo. Miaka minne ya pili hutambulisha kufedheheshwa kwa watawala wa kisiasa na wa kidini wa Roma ya mashariki mwaka 1449, kulikosababishwa na Uislamu; na miaka minne ya tatu hutambulisha udhihirisho wa utukufu wa nguvu za Mungu wakati malaika aliyeiangaza dunia kwa utukufu wake aliposhuka tarehe 11 Agosti, 1840.

The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.

Amathidala omlando wamaMillerite wengelosi yokuqala neyesibili uyahambisana nomlando wengelosi yesithathu ngesikhathi sokubekwa uphawu kwabayiikhulu namashumi amane nane ezinkulungwane. Lowo msebenzi wokugcina wokubekwa uphawu ungukwesulwa kwesono, uyinhlanganisela yoBunkulunkulu nobuntu, futhi wenzeka ngesikhathi sempi elethwa ubuSulumane.

And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.

Akasvinhura gomba rakadzika-dzika; uye mukabuda utsi huchibva mugomba, hwakanga hwakaita soutsi hwechoto chikuru; uye zuva nemhepo zvikasvibiswa nokuda kwoutsi hwegomba. Uye mumutsi makabuda mhashu dzikauya pamusoro penyika; uye dzakapihwa simba, sezvinoita zvinyavada zvenyika zvine simba. Uye dzakarairwa kuti dzirege kukuvadza uswa hwenyika, kana chinhu chipi nechipi chakasvibira, kana muti upi noupi; asi vanhu bedzi vasina chisimbiso chaMwari pahuma dzavo. Zvakazarurwa 9:2–4.

The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.

Kuzadzikiswa kwakakwana kwechiporofita chose kuri mumazuva okupedzisira, saka ndima iyi iri kuzivisa kusimbiswa kwevane zviuru zana namakumi mana nezvina. Chiporofita chechiIslamu chiri muna Zvakazarurwa 9 chinopa kiyi yenhoroondo inounza pamwe chete mufananidzo wakazara zvikuru wesimba rinotsigira chiratidzo, munhoroondo yakaguma musi wa11 Nyamavhuvhu, 1840, apo chiIslamu chakadzorwa. Kubva panguva iyoyo uchapupu hwaZvakazarurwa 9 hwakapfuurira huchienda muchitsauko 10 nomunhoroondo yengirozi yokutanga neyechipiri. Ipapo muchitsauko 11 nhamo yechitatu inosvika pakarepo paMutemo weSvondo, inova ndiyo nguva apo kuchema kukuru kwengirozi yechitatu kunotanga. Chitsauko 9 ndiyo kiyi yechiIslamu mukuronga kusimuka nokuwa kwoumambo sezvakaratidzwa muna Danieri naZvakazarurwa. Zvitsauko 10 na11 zvinoratidza chiitiko chevane zviuru zana namakumi mana nezvina, mhandara dzakachenjera. Chitsauko 9 chinoratidza chiratidzo chinosimbisa chiratidzo chokunze, uye zvitsauko 10 na11 zvinoratidza chiratidzo chomukati chakabatana nokutevera Gwayana kupinda muNzvimbo Tsvene-tsvene.

Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.

Zvakazarurwa chitsauko chegumi chinotanga naKristu semutumwa ane simba anoburuka aine kabhuku kaduku kakazaruka. Chiitiko ichocho chakazadzikiswa musi wa11 Nyamavhuvhu, 1840 pakuguma kwechiporofita cheZvakazarurwa 9 chinoratidza makore mazana matatu nemakumi mapfumbamwe nerimwe nemazuva gumi namashanu. Zvakazarurwa 10 inoratidza nhoroondo inoenderera mberi kusvikira shoko rava rinovava mudumbu maJohane musi wa22 Gumiguru, 1844. Makore mana a1840 kusvika 1844 anotanga nekusvika kwengirozi yokutanga uye anopera nekusvika kwengirozi yechitatu. Makore mana iwayo akatevera mushure mokuzadzikiswa kwa11 Nyamavhuvhu, 1840 akafananidzirwa nemamwe makore mana kubva musi wa27 Chikunguru, 1449 kusvikira muna 1453 pakutanga kwemakore mazana matatu nemakumi mapfumbamwe nerimwe nemazuva gumi namashanu. Ose ari maviri aya mapoka emakore mana anowirirana nemakore mana okukombwa kweNicomedia kubva muna 1333 kusvikira muna 1337. Mukufananidzira, Roma yokumabvazuva yakakundwa neIslam katatu. Kutanga kwakava pakukombwa kweNicaea muna 1331, kozoita kukombwa kweNicomedia kwamakore mana muna 1337, uyezve kukombwa kweConstantinople muna 1453.

Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.

දියොක්ලීෂියන් විසින් ක්‍රි.ව. 393 දී රෝමය නීතිමය වශයෙන් නැගෙනහිර සහ බටහිර ලෙස බෙදන ලදී; කොන්ස්ටන්ටීන් විසින් ක්‍රි.ව. 330 දී රෝමය ප්‍රකාශනමය අර්ථයෙන් නැගෙනහිර සහ බටහිර ලෙස බෙදන ලදී. ක්‍රි.ව. 395 දී, අධිරාජ්‍යයා වූ තියොදෝසියස් පළමුවැනියාගේ මරණයෙන් පසු, ඔහු නැගෙනහිරත් බටහිරත් තම පුත් දෙදෙනාට උරුමකර දුන් බැවින්, අධිරාජ්‍යය විධිමත් ලෙසත් ස්ථිර ලෙසත් බෙදී ගියේය. කතෝලික සභාව ක්‍රි.ව. 1054 දී “මහා භේදය” තුළ නැගෙනහිර සහ බටහිර ලෙස බෙදී ගියේය. එම භේදය ක්‍රමිකව සිදු වූ අතර, එයට අනුව පැමිණි පරිහානියද එසේම ක්‍රමික විය. එම භේදය අද දක්වාම පවතී. එම දිනැතින් වසර පනහක් ඇතුළත, රෝමයේ බටහිර සභාව ඉස්ලාමයට විරුද්ධව සලකා බලන විට සම්භාව්‍යයෙන් වසර දෙසීයකට ආසන්න කුරුස යුද්ධ ආරම්භ කළේය. බටහිර රෝමය ක්‍රි.ව. 476 දී තම අවසාන අධිරාජ්‍යයා අහිමි කළ විට පතනය විය. නැගෙනහිර රෝමය ක්‍රි.ව. 1453 දී පතනය විය. පාප්මය රෝමය ක්‍රි.ව. 1798 දී පතනය විය. ජාතික රෝමය ක්‍රි.ව. 393, 330 සහ 395 දී නැගෙනහිර සහ බටහිර දෙසට බෙදී ගියේය. පාප්මය රෝමය ක්‍රි.ව. 1054 දී නැගෙනහිර සහ බටහිර දෙසට බෙදී ගියේය. සහෝදරි වයිට් රාජ්‍යයන්ගේ උදාව සහ පතනය, දෙවියන්වහන්සේගේ වචනය අධ්‍යයනය කිරීමේ ප්‍රධාන සඳහන් ලක්ෂ්‍යයක් ලෙස හඳුන්වා දෙයි.

The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.

Ubukhosi obulethwa ekukhanyeni komlando kusukela esahlukweni sesishiyagalolunye seSambulo buqinisa impikiswano yokuthi yiRoma emisa lo mbono. Ukuxhumana kwesiprofetho phakathi kwe-Islamu nalabo abayizinkulungwane eziyikhulu namashumi amane nane kuyibufakazi bomlayezo wokukhala kwaphakathi kwamabili, owawufanekiselwa nguKristu engena eJerusalema egibele imbongolo, futhi umelelwa yisiprofetho sesikhathi esaqala ngesikhathi somaye wokuqala, saqhubeka engxenyeni yesibili yesiprofetho emayeni wesibili, sase sifinyelela ekugcwalisekeni kwaso emlandweni weminyaka emine lapho inhlangano yamaMillerite yezingelosi zokuqala nezesibili yaqala ngokugcwaliseka kwaso leso siprofetho. Isiprofetho saqala ngophawu “lonyaka wamashumi amathathu nesishiyagalombili nemibili” (1299 no-1301) olwamaka ukuvela kwe-Islamu, saphetha ngophawu “lonyaka wamashumi amathathu nesishiyagalombili nemibili” (1838 no-1840) olwamaka ukuvela kwamaMillerite.

In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.

Muna 1844, pakupera kwenguva yemakore mana evaMillerite iyo yakanga yambofananidzirwa nekukombwa kwa1333 kusvika 1337, uye 1449 kusvika pakukombwa kwa1453, nguva yechiporofita yakanga isisafaniri kushandiswazve. Kusimudzwa kwemureza wevane zviuru zana nemakumi mana nezvina kwakabatana zvakananga nechiporofita umo Islam inosimudzirwa.

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.

Yuda, iwe ndiwe amene abale ako adzakutamanda; dzanja lako lidzakhala pa khosi la adani ako; ana a atate wako adzakuweramira. Yuda ndi mwana wa mkango: kuchokera ku cholanda, mwana wanga, wakwera; wagwada pansi, wagona ngati mkango, ngati mkango wokalamba; ndani adzamudzutsa? Ndodo yaufumu sidzachoka kwa Yuda, ngakhale wopereka lamulo kuchokera pakati pa mapazi ake, kufikira Silo adzafike; ndipo kwa iye kudzakhala kusonkhana kwa anthu. Wamanga mwana wa bulu wake pa mpesa, ndi mwana wa bulu wamkazi wake pa mpesa wosankhika; watsuka zovala zake mu vinyo, ndi zobvala zake m’mwazi wa mphesa: Maso ake adzakhala ofiira ndi vinyo, ndi mano ake oyera ndi mkaka. Genesis 49:8–12.

The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.

Zviuru zvine zana nemakumi mana nezvina zvezviuru zvinoratidza zvakakwana hunhu hwaKristu, uye Kristu, pakati pezvimwe zviratidzo zvomufananidzo, ndiye “muzambiringa wakasarudzwa.” Ishmaeri anozivikanwa so“munhu wesango” muna Genesisi 16:12.

And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.

Uye achava munhu wesango; ruoko rwake rucharwa navanhu vose, uye ruoko rwavanhu vose rucharwa naye; uye achagara pamberi pehama dzake dzose.

The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.

Lefoko leo le fetoletšwego e le “sehlaga” ke pokolo ya naga ya Arabia. Baemedi ba Kriste mehleng ya bofelo ba namela godimo ga molaetša wa pokolo ya naga ya Arabia, pokolo yeo Kriste a e nametšego ge a tsena Jerusalema, pokolo yeo mafelelong e boletšego ka morago ga ge Balaama a e itile la boraro. Molaetša wo o filego maatla molaetša wa morongwa wa pele ka 1840 ga se wa bona boporofeta bja mengwaga ye lekgolo le masome a mahlano bjo bo amegago le bjo bo bohlokwa historing yona yeo ya boporofeta moo molaetša wo o filego mokgatlo maatla o bego o hwetšagala gona. Gape ga se ba bona dinako tše pedi tša mengwaga ye mene boporofeteng bjoo bja nako bjona bjoo, tšeo di bego di swantšhetša histori ya 1840 go ya go 1844. Tau ya moloko wa Juda bjale e bula seetša go tšwa “mebileng ya kgale” seo se sa kago sa bonwa pele, gomme ke seetša seo se dumelelanago le seetša seo se bego se bula ge e sa le go tloga ka Diemere 31, 2023. Se tloša pelaelo le ge e le efe mabapi le ge eba ke Boislamo bjoo bo hlaselago Nashville. Seetša se hlabiša seka sa Roma, ka go realo sa ba polelo ya omega ngangisanong ya alpha ka 2024 mabapi le bahlakodi ba setšhaba sa gago, gape e bile ke seka sa omega sa kgang mabapi le seka sona seo historing ya Bamilleri. Se hlaola gore Boislamo bja diporofeta tša nako tša Kutollo 9 ke molaetša wa ka ntle nakong ya histori ya ka gare ya nako ya go swaya ya ba dikete tše lekgolo le masome a mane-nne. Re be re dutše re ruta taba ye ka lebaka la nako e itšego, eupša bjale e ka bontšhwa godimo ga mothalo o tee wo o thomago ka go Kutollo 9 gomme wa felela ka go Kutollo 11. Nako ya boraro ya mengwaga ye mene yeo e amanago le boporofeta bja nako ya Boislamo, yeo e phethagetšego go tloga ka 1840 go ya go 1844, e swantšhetša nako ya go swaya ya ba dikete tše lekgolo le masome a mane-nne. Ka tšhišinyego ye kgolo ya lefase ya Kutollo 11, ba dikete tše lekgolo le masome a mane-nne ba rotošwa bjalo ka sefoka.

In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.

Muna Ezekieri 37 kusimudzwa kwevanhu vaMwari seuto inzira ine matanho maviri yakanga yafananidzirwa pakusikwa kwaAdhamu. Kutanga Adhamu akaumbwa nevhu, ipapo Kristu akafuridzira maari mweya woupenyu. Muna Ezekieri uporofita hwokutanga hunoumba miviri yakafa, asi ichiri yakafa. Zvino mhepo ina dzinofemerwa pamusoro pemiviri, uye inomuka seuto guru rine simba. Nhamba makumi matatu nesere nemakumi mana dzinomirira matanho iwayo maviri.

We will continue these things in the next article.

Tichaenderera mberi nezvinhu izvi muchinyorwa chinotevera.

After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.

Pemuva peizvi kwakava nomutambo wavaJudha; Jesu ndokukwira kuJerusarema. Zvino paJerusarema, pedyo nesuwo remakwai, pakanga pane dziva rainzi norurimi rwechiHebheru Bhetisadha, raiva namavharanda mashanu. Mumaiva makarara vanhu vazhinji vairwara, mapofu, zvirema, navakaoma mitezo, vakamirira kubvongodzwa kwemvura. Nokuti pane imwe nguva yakatarwa mutumwa waiburutsa mudziva, achivhiringidza mvura; naizvozvo ani naani waitanga kupinda mushure mokuvhiringidzwa kwemvura aiporeswa pachirwere chipi nechipi chaaiva nacho. Uye paiva nomumwe munhu ipapo, waiva nourwere makore makumi matatu namasere. Jesu paakamuona avete, uye achiziva kuti akanga ava nenguva refu ari mumamiriro iwayo, akati kwaari, Unoda kuporeswa here? Munhu uyo airwara akamupindura akati, Ishe, handina munhu wokundiisa mudziva kana mvura yabvongodzwa; asi pandinenge ndichiuya, mumwe anotanga kuburuka kundipfuura. Jesu akati kwaari, Simuka, takura nhovo yako, ufambe. Pakarepo munhu uyo akaporeswa, akatakura nhovo yake, akafamba; uye zuva iro raiva Sabata. Johane 5:1–9.

Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

Wona tyamukani, ndinati, muvuke muyambuke rwizi rweZeredi. Isu tikayambuka rwizi rweZeredi. Nguva yatakafamba kubva paKadheshi-bhaneya kusvikira tayambuka rwizi rweZeredi yakanga iri makore makumi matatu namasere; kusvikira rudzi rwose rwavarume vehondo rwapera kubva pakati pemusasa, sezvakanga zvapikirwa naJehovha kwavari. Dheuteronomio 2:13, 14.