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# The Book of Daniel - Number One-Hundred and Thirty-Three

Bhuku ra Danieri - Namba Imwe-Zana neMakumi Matatu neTatu

Unveiling the Prophetic Tapestry: Insights into the Sealing Time of the 144,000

Kufumura Mucheka Wechiporofita: Kunzwisisa Nguva Yokuiswa Chisimbiso kweVane 144,000

Author

Jeff Pippenger

Published

March 13, 2024

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All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Vaporofita vose vanobvumirana, uye vose vanopupura, zvikurukuru, pamusoro pokuguma kwenyika kupfuura pamusoro pamazuva avairarama maari. Uchapupu hwavo hunofanira kushandiswa munguva youporofita yokusimbiswa kwevane zana namakumi mana nezvina zvuru, nokuti ndipo panoitika mhedzisiro yechiratidzo chiri chose. Isaya, muchitsauko chechitanhatu, muchiratidzo akabvumirwa kutarira muNzvimbo Tsvene-tsvene, munguva yokusimbiswa kwevane zana namakumi mana nezvina zvuru, kwaakaona kubwinya kwaMwari. Tinoziva kuti zvaiva mushure maSeptember 11, 2001, nokuti akanzwa vatumwa muchikamu chechitatu vachizivisa kuti panguva iyoyo nyika yakanga yazara nokubwinya Kwake.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Mulungu atatsala pang’ono kutuma Yesaya ndi uthenga kwa anthu Ake, anayamba walola mneneriyu kuona m’masomphenya m’Malo Opatulikitsa Kwambiri mkati mwa malo opatulika. Mwadzidzidzi, chipata ndi chophimba chamkati cha kachisi zinaoneka ngati zakwezedwa kapena kuchotsedwa, ndipo analoledwa kuyang’ana m’kati, pa Malo Opatulikitsa Kwambiri, pamene ngakhale mapazi a mneneriyo sakanaloledwa kulowa. Pamenepo panawonekera pamaso pake masomphenya a Yehova atakhala pa mpando wachifumu wokwezeka ndi kukulitsidwa, pamene ulemerero Wake unadzaza kachisiyo. Mozungulira mpando wachifumu munali aserafi, monga alonda ozungulira Mfumu Yaikulu, ndipo anasonyeza ulemerero umene unawazungulira. Nyimbo zawo zotamanda zitamveka m’mawu akuya a kulambira, mizati ya pa chipata inagwedezeka, ngati yagwetsedwa ndi chivomezi. Ndi milomo yosadetsedwa ndi uchimo, angelo amenewa anatsanulira matamando a Mulungu. ‘Woyera, woyera, woyera, ndiye Yehova wa makamu,’ anafuula; ‘dziko lonse ladzaza ndi ulemerero Wake.’ [Onani Yesaya 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

> “Maserafi walio kuzunguka kiti cha enzi wamejazwa sana na kicho cha heshima wanapoutazama utukufu wa Mungu, kiasi kwamba kwa hata sekunde moja hawajiangalii wenyewe kwa kujivunia. Sifa yao ni kwa Bwana wa majeshi. Wanapotazama katika wakati ujao, ambapo dunia yote itajazwa utukufu Wake, wimbo wa ushindi unarudiwa kutoka mmoja kwenda kwa mwingine kwa uimbaji wenye utamu, ‘Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi.’ Wameridhika kabisa kumtukuza Mungu; wakikaa mbele za uso Wake, chini ya tabasamu la kibali Chake, hawatamani chochote zaidi. Katika kuichukua sura Yake, katika kufanya mapenzi Yake, katika kumwabudu, wamefikia kilele cha tamanio lao.” Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Mukuwirirana na Isaya, muprofita Ezekieri akabvumidzwawo kuona kupinda muNzvimbo Tsvene-tsvene. Chiratidzo chaEzekieri chakatanga muchitsauko chokutanga, ndima yokutanga.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Zvino zvakaitika mugore rechimakumi matatu, nomwedzi wechina, pazuva rechishanu romwedzi, ndiri pakati pavatapwa parwizi rweKebhari, kuti denga rakazaruka, ndikavona zviratidzo zvaMwari. Ezekieri 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Umbono wakhe uyaqhubeka ezahlukweni ezilandelayo, futhi ungukuqhubeka kombono ofanayo osezahlukweni zesishiyagalombili nesesishiyagalolunye, ohlonza ukubekwa uphawu kwabaliyizinkulungwane eziyikhulu namashumi amane nane. Lokhu sikwazi ngobufakazi bakhe obunokunaka okukhulu.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

> Zvino zvakaitika mugore rechitanhatu, nomwedzi wechitanhatu, pazuva rechishanu romwedzi, ndakanga ndigere mumba mangu, navakuru vaJudha vakanga vagere pamberi pangu, ruoko rwaIshe Jehovha rukawira pamusoro pangu ipapo. Ipapo ndakatarira, ndikaona, tarisai, chimiro chakanga chakafanana nechitarisiko chomoto: kubva pachitarisiko chezviuno zvake zvichidzika kwakanga kuri moto; uye kubva pazviuno zvake zvichikwira kwakanga kwakaita sechitarisiko chokupenya, somuvara weamberi. Akatambanudza chakanga chakafanana noruoko, akandibata nevhudzi romusoro wangu; Mweya ukandisimudza pakati penyika nedenga, ukandiuyisa muzviono zvaMwari kuJerusarema, pamukova wesuo romukati rakatarira kurutivi rwokumusoro; pakanga pane chigaro chemufananidzo wegodo, unomutsa godo. Uye, tarisai, kubwinya kwaMwari waIsraeri kwakanga kuripo, zvichienderana nechiratidzo chandakaona pabani. Ezekieri 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Chiratidzo chezvitsauko zvisere nezvipfumbamwe, zvinoratidza mapoka maviri anoumbwa panguva yokuiswa chisimbiso kwezana namakumi mana nezvina ezviuru, chaiva, “maererano nechiratidzo icho” Ezekieri akanga aona “pabani.” Chiratidzo chaakanga aona pabani chinozivikanwa muchitsauko chechitatu.

> And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

> Na ruvoko rwaJehovha rwakanga ruri pamusoro pangu ipapo; akati kwandiri, Simuka, uende kubani, uye ndichataura newe ikoko. Ipapo ndakasimuka, ndikabuda ndikaenda kubani; zvino tarira, kubwinya kwaJehovha kwakanga kwakamira ipapo, sekubwinya kwandakaona parwizi rweKebhari; ndikawira pasi nechiso changu. Ezekieri 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Cono ca Ezekieli ca “lubala lwepasi,” lwakanga luli nga “bukata ubwa” Ezekieli “abone ku mwele wa Kebari,” kabili eico e cino cono ca mu cipandwa ca kutendekela, vesi ya kutendekela. Cono ca kusindikwa mu cipandwa ca pabula, ne cono ca “lubala lwepasi,” fyali fye ukupitilila kwa cono ca ku mwele wa Kebari. Cali ni cono ca bukata bwa kwa Lesa mu Mpanga Iyashila nganshi, pa nshita ya kusindikwa kwa ba myanda umwanda umo na makumi yane na bane, nga fintu cali no cono ca kwa Esaya. Cono ca kwa Esaya calelanga mulimo wa kwa Lesa uwa kwimya abatuma ba makani pa nshita ya kusindikwa, kabili mu cipandwa ca bubili na ca butatu, Ezekieli alanga uwo wine mulimo mu bufuli ubukulu ukucila Esaya, pantu alepashanya umutumwa uyo uwakutwala imbila ku Bwaadiventi bwa Laodikea, kabili pakuti omfwe imbila iyo afwile ukutwala ku bantu abapandukila abo balelekwa ukupelelwa, Ezekieli alatuma ukulya ka buku akanono, ako kakali mu kuboko kwa malaika ilyo Aishile panshi pa Septemba 11, 2001.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

> Uyena wati kwandiri, “Mwanakomana womunhu, idya chauchawana; idya rugwaro urwu, uende unotaura kuimba yaIsraeri.” Naizvozvo ndakashamisa muromo wangu, akandipa kuti ndidye rugwaro urwu. Akati kwandiri, “Mwanakomana womunhu, ita kuti dumbu rako ridye, uzadze ura hwako norugwaro urwu rwandinokupa.” Ipapo ndakarudya; rukava mumuromo mangu souchi pakutapira. Akati kwandiri, “Mwanakomana womunhu, enda, uende kuimba yaIsraeri, utaure kwavari namashoko angu. Nokuti hauna kutumwa kuvanhu vane mutauro usingazikanwi nowokutaura kwakaoma, asi kuimba yaIsraeri; kwete kumarudzi mazhinji ane mutauro usingazikanwi nowokutaura kwakaoma, vane mashoko ausingagoni kunzwisisa. Zvirokwazvo, dai ndakanga ndakutuma kwavari, vangadai vakateerera kwauri. Asi imba yaIsraeri haingazokuteereri; nokuti havazonditeereri ini; nokuti imba yose yaIsraeri yakasindimara uye yakaoma mwoyo. Tarira, ndaita kuti chiso chako chisimbiswe kupikisana nezviso zvavo, nehuma yako isimbiswe kupikisana nehuma dzavo. Sehwerengedzo yedombo rakaoma kupfuura ibwe romusarasara ndakaita huma yako: usavatya, uye usavhunduswa nokutarira kwavo, kunyange vari imba inopandukira.” Ezekieri 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

M’nkhani ya m’Baibulo, Amitundu ndi mlendo, ndipo mlendo amalankhula mawu achilendo. Ezekieli anatumikizidwa kwa nyumba ya Israeli wa masiku ano, yomwe m’nthawi ya kusindikiza ili mpingo wa Laodikeya wa Seventh-day Adventist, umene ukupitilizidwa. Uthenga wa m’nthawi ya kusindikiza wa anthu zikwi zana limodzi ndi makumi anayi ndi zinayi ndi wa mpingo wa Mulungu, umene uyamba kuweruzidwa poyamba; ndipo kenako, pa lamulo la Lamlungu limene likubwera posachedwa, mawu achiwiri a Chivumbulutso chaputala 18 amayitana gulu la Mulungu la Amitundu kutuluka mu Babulo. Pamene Yesaya, m’chaputala 6, akuimira iwo amene avomereza kuitanidwa kwa kutumizidwa ku nyumba yopanduka ndi uthenga wa Laodikeya, amachenjezedwa pasadakhale kuti iwo ndi anthu amene, poona, sazindikira, ndipo pakumva, samvetsetsa. Yesaya alemba khalidwe lomwelo limene Yesu anatchula kuchokera pa Yesaya, chaputala 6, pamene Iye anagwiritsa ntchito khalidwe lomwelo kwa Ayuda okangana amene anali kupitilizidwa m’mbiri ya Khristu.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

Kha ndima ya vhu-ṱahe, Hesekiele u dovha a shumisa maipfi eneo ayo, nga zwenezwo a vhea ndima ya vhu-ṱahe nga nḓila yo livhaho kha tshifhinga tsha u pfuṅwa ha vha zwigidi zwa ḓana na maḓana a fumi na vhuraru.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Izwi leNkhosi laphindze lefika kimi, latsi: Ndvodzana yemuntfu, wena uhlala emkhatsini wendlu leneludlame, lenemehlo ekubona, kepha ababoni; banetindlebe tekuva, kepha abavi; ngobe bayindlu leneludlame. Hezekeli 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Ezekiela chitsauko chegumi nembiri chiri kuratidza nguva yokuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina, uye mukuita kudaro chinotaura kushora shoko renhema remvura yokupedzisira rinoparidzirwa nezvidhakwa zvaEfuremu zvinotonga vanhu veJerusarema, ivo zvidhakwa zvisingagoni kuverenga bhuku rakaiswa chisimbiso. Shoko ravo renhema remvura yokupedzisira rakavakirwa pakuisa zviratidzo zvouprofita zveShoko raMwari kure zvikuru munguva iri mberi.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Muvhesi mitseto mitatu kusvika pane gumi neshanu, Ezekieri anorayirwa kuratidza vanhu vaMwari vachipinda muutapwa muBhabhironi. Utapwa muBhabhironi hunomiririra mutemo weSvondo uri kuuya nokukurumidza, uyezve mumitseto gumi nenhanhatu kusvika pane makumi maviri, anotsanangura nzara inoperekedza kuparadzwa kwemaguta kunotanga panguva yeawa rekudengenyeka kukuru kwenyika, uko kuri mutemo weSvondo uri kuuya nokukurumidza. Zvakanakira kugara kumaruwa panguva iyoyo yedambudziko ndizvo zvinomiririrwa ipapo, uyezve mumitseto makumi maviri neimwe kusvika pane makumi maviri nesere, tine ndima yakazivikanwa sechokwadi chiripo munhoroondo yevaMillerite. Ndima iyoyo yakatorwa izwi neshoko mu The Great Controversy mukutsanangurwa kwenhoroondo yevaMillerite mubhuku iroro.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Uye izwi raShe rakauya kwandiri, richiti, Mwanakomana womunhu, chirevo ichi chamunacho munyika yaIsraeri chii, chamunoti, Mazuva ari kurebesa, uye chiono choga choga chinokundikana? Naizvozvo vaudze kuti, Zvanzi naIshe Jehovha: Ndichagumisa chirevo ichi, uye havachazochishandisi sechirevo muna Israeri; asi uvati kwavari, Mazuva ava pedyo, nokuzadzika kwechiono choga choga. Nokuti mukati meimba yaIsraeri hamuchazovipozve chiono chisina maturo, kana uroyi hwokubata kumeso. Nokuti ndini Jehovha: ndichataura, uye izwi randichataura richaitika; harichazononokizve; nokuti pamazuva enyu, imi imba inopanduka, ndichataura izwi, uye ndichariita, ndizvo zvinotaura Ishe Jehovha. Zvakare izwi raShe rakauya kwandiri, richiti, Mwanakomana womunhu, tarira, avo veimba yaIsraeri vanoti, Chiono chaanoona ndechamazuva mazhinji anotevera, uye anoporofita pamusoro penguva dziri kure. Naizvozvo uvati kwavari, Zvanzi naIshe Jehovha: Hakuchazovi neshoko rangu ripi neripi richanonokizwazve, asi izwi randataura richaitwa, ndizvo zvinotaura Ishe Jehovha. Ezekieri 12:21–28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Mharidzo yenhema yemvura yokupedzisira inoparidzwa panguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvamazana inoti, “mazuva anorebeswa, uye chiratidzo chose chinokundikana.” Nokuti, havana here kutadza mukufanotaura kwavo kwa18 Chikunguru 2020 avo vatumwa vanomiririrwa naMozisi, Eria, Ezekieri, Isaya, naJohani? Mharidzo yoMuAdventisti weRaodhikia panguva iyoyo ndeiyi: “chiratidzo chaanoona ndechamazuva mazhinji anouya, uye anoporofita pamusoro penguva dziri kure.” Munhoroondo iyoyo, hazvingori chete kuti chiratidzo chose chichaitika, asi mutumwa anofanira kuudza imba yakarasika yaIsraeri yazvino uno kuti, “Zvanzi naIshe Jehovha,” “Ndichagumisa” “tsumo” yenhema yeAdventismu yeRaodhikia. Vaudze kuti, “Mazuva ava pedyo, uye kuzadziswa kwechiratidzo chose.” “Hakuchazovi neshoko rangu ripi neripi richarebeswazve, asi shoko randataura richaitwa, ndizvo zvinotaura Ishe Jehovha.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Uthenga wa Laodikia unoda kuti uthengawo uzivisa kuti mazuva ava pedyo apo mhedzisiro yechiratidzo chese ichaitika, uye mazuva iwayo ndiwo mazuva okuiswa chisimbiso kwezana nemakumi mana nezvina ezviuru. Chinhu chinokosha chisingafaniri kupotswa mundima iyi ndechokuti Mwari pachavo vanotaura zvakananga kuti mu“mazuva,” anomiririra nguva yokuisa chisimbiso, vachaita kuti “chiratidzo chisina maturo” cheAdhivheniti yeLaodikia, “kuuka kwavo kunonyengera,” uye “tsumo” yavo yokunyepedzera zvipere. Mwari vanoita kuti shoko ravo renhema remvura yokupedzisira rimire risati rasvika mutemo weSvondo uri kuuya nokukurumidza, nokuti vanoriita kuti rimire mumazuva avari kutaura nezvawo. Vanoriita kuti rimire nokusimbisa shoko rechokwadi remvura yokupedzisira pavanenge vachisimudza avo vakasarudzwa kuti vave chiratidzo panguva yomutemo weSvondo uri kuuya nokukurumidza. Avo vakasarudzwa vanoiswa chisimbiso “kudengenyeka kwenyika” kusati kwasvika.

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Njia nyingine ambayo kwa hiyo anafanya methali ya ubatili ya ujumbe wa mvua ya masika ya bandia ikome ni kwa kufika kwa hukumu za Mungu zisizotarajiwa na zinazozidi kuongezeka, ambazo huja kama mshangao mkuu mno kwa watoto wa giza, lakini ni sehemu ya ujumbe uleule ambao watoto wa nuru watakuwa wamekuwa wakitabiri. Historia tunayoingia sasa iko karibu kukabiliwa na hukumu za Mungu. Hukumu hizo zimewakilishwa mara nyingi katika Neno la Mungu, na kipindi cha kutiwa muhuri, kilichoanza tarehe 11 Septemba 2001, ndicho ambapo kila maono, yakiwemo maono ya hukumu za Mungu, lazima yafikie, kwa maana Neno Lake halishindwi kamwe.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Muzvinyorwa zvakapfuura takaratidza kuti zvitsauko zvitatu zvokutanga zviri mubhuku raDanieri zvinomirira mashoko engirozi nhatu ari muna Zvakazarurwa chitsauko chegumi nechina. Chitsauko chechipiri ishoko rengirozi yechipiri, uye naizvozvo mufananidzo womuedzo wechipiri munguva yokuiswa chisimbiso. Muedzo wokutanga waive chitsauko chokutanga, uye waive muedzo wezvokudya wokuti munhu angasarudza zvokudya zvokudenga here kana kuti zvokudya zveBhabhironi. Chitsauko chechipiri chaimiririrwa nechokwadi chakavanzika chaiva mukati mehope dzaNebhukadhinezari pamusoro pechifananidzo chemhuka, idzo dziri umambo.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Danieli 2 inomiririra muedzo wemufananidzo wechikara panguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvuru, uye ine kunzwisisa kwakavanzika, nokuti Nebhukadhinezari akanga asingagoni kuyeuka hope dzacho. Inomiririra chokwadi chakavanzika chinosvinudzwa munhoroondo yezana namakumi mana nezvina zvuru, uye chokwadi chakavanzika chine chokuita noushe hwouprofita hweBhaibheri hunomiririrwa mumufananidzo wacho. Yaiva muedzo worufu kana woupenyu kuna Danieli navatatu vaya vakanga vakafanira, uyewo kuvarume vakachenjera vechiKaradhea vaidya zvokudya zveBhabhironi.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

Ellen White akaoneswa kuti chifananidzo chechikara chaizoumbwa “nguva yekuedzwa isati yapera, nokuti ndicho chiyedzo chikuru kuvanhu vaMwari, icho magumo avo okusingaperi achasarudzwa nacho.” Kurota kwakavanzika kwaNebhukadhinezari kunomiririra chiyedzo ichocho. Chokwadi chakavanzika chechifananidzo icho chakazarurwa mumazuva ano, apo kushanda kwechiratidzo chimwe nechimwe kusisina kunonotswa, ndechokuti Jesu, saArfa naOmega, akaratidza mumareferensi okutanga nokokupedzisira kuushe hwechiporofita cheBhaibheri kuti chikara chechisere ndechechinomwe.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Chikara chechisere cheChakazarurwa chitsauko chegumi nenomwe, chiri chevanomwe, isimba rehupapa rakadzorerwa pachigaro chenyika, uye chakavanzika chakadzama, chakanga chakahwandwa asi zvino chazarurwa, ndechokuti sezvo United States ichiumba mufananidzo wechikara munyika ino, naiyowo ichamiririra chiitiko chechisere, chiri chevanomwe. Mutungamiri wechitanhatu kubvira panguva yokuguma muna 1989, iye mutungamiri mupfumi akamutsa ushe hwose hweshato, akagamuchira ronda rinouraya rezvematongerwo enyika mumaoko evapasi rose vanofambira mberi, vakamuka, vane rusununguko rwepfungwa muna 2020, apo runyanga rweRepublican rwakaurayiwa mumigwagwa nechikara chisina Mwari cheChakazarurwa chitsauko chegumi nerimwe.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Panguva imwe cheteyo, kufamba kwengirozi yechitatu kwakagamuchira ronda rinouraya musi wa18 Chikunguru 2020, nemaoko echikara chisina kutenda muna Mwari chaZvakazarurwa chitsauko chegumi nerimwe. Kufamba ikoko kwakanga kwakaumbwa neMaAdventist eSeventh-day veRaodhikia, uye muna 2023, kufamba kwacho kwakasimudzwa sekufamba kweFiraderufia kwengirozi yechitatu. Nyanga dzose mbiri dzakaurayiwa muna 2020, uye nyanga dzose mbiri dzinomuka mushure memazuva matatu nehafu okufananidzira. Kuumbwa kwemufananidzo wezvamatongerwo enyika wechikara kunosanganisira kubatanidzwa kweChechi neHurumende muUnited States, uye chikara chavanoitira mufananidzo nacho mumazuva okupedzisira ndicho chikara chechisere, chiri chemanomwe. Kana chikara chomufananidzo chaumbwa muUnited States chichava nounhu ihwohwo chaihwo hwouprofita hwechikara chechisere cheRoma.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Kana muyedzo wemufananidzo wechikara wazadzikiswa panyanga yechipurotesitendi yechokwadi, avo vanoziva zvokwadi dzechiporofita dzine chokuita nokuumbwa kwemufananidzo wechikara munyanga mbiri dzemhuka yenyika, vachaiswa chisimbiso nokusingaperi nomufananidzo waKristu. Mhandara idzodzo dzoupenzi dzakagamuchira chiratidzo chisina maturo uye chinonyengera dzinenge dzaumba mufananidzo wechikara nokusingaperi.

> “It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

> “Ichi ndicho muporofita Ezekieri akaona, apo pamberi pemaziso ake akashamiswa pakaratidzwa zviratidzo zvaizarura Simba rinotonga pamusoro pezvinoitwa navatongi venyika. Mavhiri aipindirana rimwe nerimwe akafambiswa nezvisikwa zvipenyu zvina. Kumusoro-soro pamusoro pezvose izvi ‘kwaiva nechimiro chechigaro choushe, pakuonekwa kwacho chakanga chakaita sesafaya; uye pamusoro pechimiro chechigaro choushe pakanga pane chimiro chakanga chakaita somunhu.’ Ezekieri 1:26, RSV.

> “The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Mavhiri aya, aiva akaoma kunzwisisa zvokuti pakutanga kuona aiita sokuti aiva mukusagadzikana, akanga achifamba mukuwirirana kwakakwana. Zvisikwa zvokudenga ndizvo zvakanga zvichisundira mavhiri iwayo. Kufambirana kwakaoma kwezvinoitika zvevanhu kuri pasi pokutonga kwaMwari. Pakati pokukakavara nokumherehere kwamarudzi, Iye agere pamusoro pamakerubhi acharamba achitungamirira zvinhu zvenyika ino. Kurudzi rumwe norumwe nokumunhu mumwe nomumwe Mwari akagadza nzvimbo muchirongwa Chake chikuru. Nhasi vanhu namarudzi, nesarudzo yavo pachavo, vari kusarudza magumo avo, uye Mwari ari kutonga pamusoro pezvose kuti zvinangwa Zvake zvizadziswe.

> “The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

> “Zviporofita izvo Iye MUKURU NDIRI akapa muShoko rake zvinotizivisa patiri murwendo rwenguva dzose dzemazera. Zvose zvakafanotaurwa nechivorofita kusvika panguva ino zvakatevedzerwa pamapeji enhoroondo, uye zvose zvichiri kuuya zvichazadziswa maererano nokutevedzana kwazvo.

> “The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Zviratidzo zvenguva zvinoratidza kuti tiri kumira pachikumbaridzo chezviitiko zvikuru uye zvinotyisa. Zvose zviri munyika yedu zviri mukusagadzikana. Muponesi akaporofita pamusoro pezviitiko zvichatungamira kuuya kwake achiti: ‘Muchanzwa zvehondo nerunyerekupe rwehondo…. Rudzi ruchamukira rudzi, noushe huchamukira ushe: uye kuchava nenzara, nehosha, nokudengenyeka kwenyika munzvimbo dzakasiyana-siyana.’ Mateo 24:6, 7. Vatongi nevarume vehurumende vanoziva kuti chimwe chinhu chikuru uye chinosarudza chava kuda kuitika—kuti nyika yava pedyo nedambudziko guru rinotyisa.”

> “The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

> “Bhayibheli, uye Bhayibheli kuphela, enikeza umbono oqondileyo wezehlakalo esezivele ziphosa izithunzi zazo ngaphambili, umsindo wokusondela kwazo ubangela ukuba umhlaba uthuthumele nezinhliziyo zabantu ziphele amandla ngenxa yokwesaba. ‘Bhekani, iNkosi izakuchitha umhlaba iwenze incithakalo, igoqe ubuso bawo, ihlakaze labahlali bawo.’ ‘Ngoba beqe imithetho, bephule izimiso, bephule isivumelwano saphakade. Ngakho-ke isiqalekiso sidla umhlaba, labahlali bawo bahlupheka ngenxa yecala labo.’ U-Isaya 24:1, 5, 6, RSV.”

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

> “Ibala! ngokuba lolo suku lukhulu, kangangokuba akukho nanye enjengalo; liseso ke ixesha lembandezelo kaYakobi; kodwa uya kusindiswa kulo.” Yeremiya 30:7.

> “’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

> “‘Zato što si Gospoda, koji je utočište moje, Svevišnjega, učinio prebivalištem svojim, neće te zadesiti nikakvo zlo, niti će se ikakva pošast približiti prebivalištu tvojemu.’ Psalam 91:9, 10.”

> “God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

> “Mwari haangakundikani kereke Yake panguva yengozi yayo huru zvikuru. Akavimbisa ruponeso. Nheyo dzeumambo Hwake dzichakudzwa navose vari pasi pezuva.” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“Zvinetso zvinonetsa-zvinopindirana zvezviitiko zvavanhu” ndizvo zvakamiririrwa nemavhiri aipindirana nemamwe mavhiri muchiratidzo chaEzekieri cheNzvimbo Tsvene-tsvene, panguva yokuiswa chisimbiso. Zviitiko izvozvo zviri pasi pokutonga kwaMwari, nokuti zviitiko izvozvo ndiko kuzadziswa kwezviratidzo zvose zveShoko raMwari, zvinowana mhedzisiro yazvo yokupedzisira uye yakakwana panguva yokuiswa chisimbiso. Kune “inzwi” rinoratidza “dambudziko guru rinotyisa” iro “nyika yava pedyo” nokusvika pakuriziva. “Inzwi” iro rinoita kuti “nyika idedere uye mwoyo yavanhu itadze nokutya.” Kudedera kwenyika, pamwe chete nokuita kuti mwoyo yavanhu itadze nokutya, zvose zviratidzo zveinzwi reHwamanda yechinomwe neyokupedzisira, iri nhamo yechitatu.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Kukwiyisa kwa mataifa na Uislamu wa ole ya tatu ni kama mwanamke aliye katika utungu wa kuzaa, hivyo kukiwakilisha msukosuko unaozidi kuongezeka na kupanda kwa kasi. Msukosuko huo unaozidi kuongezeka ulianza tarehe 11 Septemba, 2001; na tarehe 7 Oktoba, 2023, uchungu mwingine wa kuzaliwa ulio mkali zaidi ulipiga, na kwa kuwa Neno la Mungu halishindwi kamwe, utungu unaofuata wa kuzaa unakuja upesi sana, nao utakuwa wa uharibifu mkubwa zaidi. Je, bado unaishi mjini?

We will continue this study in the next article.

तँह निं अध्ययन अगिला लेखमे जारी रखब।

> “To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

> “Kumuprofita, vhili i re mukati me vhili, nekuonekwa kwezvisikwa zvipenyu zvakanga zvakabatana nazvo, zvose zvaiita sezvine kunyanyisa kuoma uye zvisingatsananguriki. Asi ruoko rweUchenjeri husingaperi runoonekwa pakati pemavhili, uye hurongwa hwakakwana ndihwo hunobva mubasa rwarwo. Vhili rimwe nerimwe, richitungamirirwa neruoko rwaMwari, rinoshanda mukuwirirana kwakakwana nerimwe nerimwe vhili. Ndakaratidzwa kuti zvishandiso zvevanhu zvinowanzoda kutsvaka simba rakawandisa uye kuedza kuzvidzora basa pachazvo. Vanosiya Ishe Mwari, Mushandi ane Simba rose, kunze kwazvo kwenzira dzavo nezvirongwa zvavo, uye havavimbi naIye zvinhu zvose zvine chekuita nekufambira mberi kwebasa. Hapana munhu anofanira kana kwechinguvana kufunga kuti anokwanisa kutonga zvinhu izvo zviri zvaIYE mukuru, I AM. Mwari mukutungamirira kwaKe ari kugadzira nzira kuitira kuti basa riitwe nevamiriri vevanhu. Naizvozvo munhu mumwe nomumwe ngaamire pachinzvimbo chake chebasa, kuti aite mugove wake panguva ino uye azive kuti Mwari ndiye mudzidzisi wake.” Testimonies, vhoriyamu 9, 259.

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