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# The Hidden History of Verse Forty - Number One

Taariikhda Qarsoon ee Aayadda Afartan—Lambarka Koowaad

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Kufunua Unabii Uliofungwa: Siku za Mwisho, Simba wa Yuda, na Harakati za Mwisho za Ufunuo

Author

Jeff Pippenger

Published

September 6, 2024

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In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

Mu Chivumbulutso chaputala 5, Nkango wa fuko la Yuda akuimira malo a Khristu monga Iye amene anapambana kuti asindikize ndi kutsegula Chauta Chaku Chiuta kwakulingana ndi khumbo Lake. Mu 1989, vyaka 126 vikati vyajumphapo kufuma pa kuwukira kwa 1863, Nkango wa fuko la Yuda wakavumbura mavesi ghaumaliro ghankhondi na limoza gha Daniel chaputala 11. Mavesi agha ghakwamba na chilonda chakufwa cha upapa mu 1798, ndipo ghakuphalizga ukaboni wa umo chilonda cha upapa chizamuchizgikira, ndipo kujumpha apo, kufika ku chilonda chaumaliro chakufwa cha upapa. Mavesi agha ghakwambira apo ghakumalira; na cheruzgo cha Roma wa upapa.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Mavhesi iwayo matandhatu anotsanangura kuporeswa kweronda rwunouraya rwapapa, uyewo kuti kubatana kwemapoka matatu kwedhiragoni, kwechikara, nomuporofita wenhema kunotungamirira sei nyika kuAmagedhoni, iyo inozivikanwa mundima yemakumi mana neshanu ichinzi “pakati pamakungwa negomo dzvene rinobwinya.”

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

Alifaa na Omegɑ inawakilisha tabia ya Kristo ya kuonesha siku zote mwisho kwa mwanzo. Vuguvugu la matengenezo la wale mia moja arobaini na nne elfu ni vuguvugu la malaika wa tatu, ambalo ni vuguvugu la mwisho lililotabiriwa kwa kivuli na mwanzo wake, ambao ulikuwa ni vuguvugu la Wamileriti la malaika wa kwanza na wa pili. Vuguvugu la Wamileriti lilianza wakati wa mwisho mwaka 1798, hapo ndipo mistari sita ya mwisho ya Danieli kumi na moja huanza, na vuguvugu hilo liliisha katika kufunguliwa kwa hukumu tarehe 22 Oktoba, 1844. Vuguvugu la wale mia moja arobaini na nne elfu huisha katika sheria ya Jumapili nchini Marekani.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

Pakutanga pechikwata panguva yokuguma muna 1989, Shumba yorudzi rwaJudha yakazarura zvisimbiso zvemavhesi matanhatu okupedzisira aDhanieri 11, uye pakupera kwechikwata ichi, nguva pfupi mutemo weSvondo usati wavapo, inozarura nhoroondo yakavanzika yendima 40 yaDhanieri 11. Tsananguro yaHanzvadzi White pamusoro pokuti chikamu chipi chaDhanieri chinobvisirwa chisimbiso inotaura nezvokubvisirwa chisimbiso kwakaitika muna 1989, uyewo nokubvisirwa chisimbiso kwakatanga muna Chikunguru 2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Bhuku rakanga rakasimbiswa nechisimbiso rakanga risiri bhuku raZvakazarurwa, asi raive chikamu ichocho chechiporofita chaDhanieri chaibata mazuva okupedzisira. Rugwaro runoti, ‘Asi iwe, Dhanieri, viga mashoko, usimbise bhuku kusvikira panguva yokuguma: vazhinji vachamhanyamhanya uku nokoko, uye zivo ichawedzerwa’ (Dhanieri 12:4). Bhuku parakavhurwa, chiziviso chakaitwa chikati, ‘Nguva haichazovipozve.’ (Ona Zvakazarurwa 10:6.) Bhuku raDhanieri zvino harina kuchasimbiswa, uye chizaruro chakapiwa naKristu kuna Johane chinofanira kusvika kuvagari vose venyika. Nokuwedzerwa kwezivo, vanhu vanofanira kugadzirirwa kumira vakasimba mumazuva okupedzisira. . . .”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Mumharidzo yengirozi yokutanga, vanhu vanodanwa kuti vanamate Mwari, Musiki wedu, akaita nyika nezvose zviri mairi. Vakapa rukudzo kusangano reUpapa, vachikanganisa simba remutemo waJehovha, asi pachava nokuwedzera kwezivo panyaya iyi.” Selected Messages, bhuku 2, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Chikamu chebhuku raDanieri chaibata mazuva okupedzisira muna 1989 chaiva ndima nhanhatu dzokupedzisira dzechitsauko chegumi nerimwe; uye apo kufamba kwezana namakumi mana nezvina zvuru kunosvika kumagumo okufamba kwavo, chikamu chebhuku raDanieri chinosunungurwa chisimbiso inhoroondo yakavanzika yendima makumi mana, inomirira nhoroondo kubva muna 1989 kusvikira kumurayiro weSvondo muUnited States. Nhoroondo yakavanzika yendima makumi mana inhoroondo yezana namakumi mana nezvina zvuru. Muporofita mumwe nomumwe anopa uchapupu hwenguva iyoyo.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

Mundima ndima iyoyo, kuwedzera kwezivo uko “kunofanira kugadzirira vanhu kuti vamire mumazuva okupedzisira,” kunomirira kusunungurwa kwechisimbiso chendima nhanhatu dzokupedzisira muna 1989, uyezve kunomirirawo kusunungurwa kwechisimbiso chenhoroondo yakavanzika yendima yemakumi mana. Munhoroondo dzose mbiri idzi, kufemerwa kunoratidza kuti panofanira kuva nokuwedzera kwezivo pamusoro pesimba repapa nomurayiro weSvondo. Pakutanga napakuguma kwesangano revane zviuru zana namakumi mana nezvina, kuwedzera kwezivo kunobereka nzira yokuedzwa yenhanho nhatu, sezvinomiririrwa muna Danieri chitsauko chegumi nembiri.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Akasati, Enda hako, Danieri; nokuti mashoko aya akavharwa uye akasimbiswa nechisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, voitiswa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Sezvinoita kumafambiro ose matsvene okuvandudza, matanho matatu anomiririrwa naDhanieri se “kucheneswa, nokuitwa vachena, nokuidzwa” anomiririra chiratidzo chomuganhu chinoratidza kuburuka kwechiratidzo choumwari, chichiteverwa nokuidzwa kwechiporofita chakakundikana, zvichiteverwa nomuedzo wechitatu unoratidza hunhu hwemapoka maviri anoumbwa zvichienderana nokugamuchira kwawo, kana kuramba kwawo, kuwedzera kwezivo kwakazarurwa chisimbiso. Pakutanga kwemafambiro evane zviuru zana namakumi mana nezvina, matanho matatu aya aiva Gunyana 11, 2001, zvichiteverwa naChikunguru 18, 2020, uyezve mutemo weSvondo. Pakuguma kwemafambiro iwoyo mamwe chetewo, matanho matatu acho ndiChikunguru 2023, kusvika kweshoko reMidnight Cry, uye mutemo weSvondo.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Ujumbe unaowaandaa watu wa Mungu kusimama, uliotiwa muhuri kufunguliwa mwezi Julai 2023, una mistari kadhaa ya kweli ya kinabii; na miongoni mwa mistari hiyo yamejumuishwa yale mifupa mikavu iliyokufa ya Ezekieli katika sura ya thelathini na saba. Ezekieli anawasilisha jumbe mbili. Ujumbe wa kwanza huiunganisha mifupa hiyo pamoja tena, lakini haikuwa mpaka ujumbe wa pili ndipo Israeli waliposimama juu ya miguu yao kama jeshi kubwa lenye nguvu. Mashahidi wawili wa Ufunuo sura ya kumi na moja waliinuka walipojazwa Roho Mtakatifu.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Mme awiei asa akyi ne fa no, honhom a ɛfiri Onyankopɔn hɔ a ɛma nkwa no baa wɔn mu, na wɔsɔre gyinaa wɔn nan so; na ehu kɛseɛ baa wɔn a wɔhunuu wɔn no so. Adiyisɛm 11:11.

Ezekiel teaches the same truth.

Ezekieli anofundisa chokwadi ichocho.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Zvino akati kwandiri, Mwanakomana womunhu, mira netsoka dzako, uye ndichataura newe. Mweya ukapinda mandiri paakataura neni, ukandimisa netsoka dzangu, kuti ndinzwe iye akanga achitaura neni. Ezekieri 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Apo Dada White pavanoti, “noku engandeko dya luhalo, ovantu vavalwe va lii kulongakanifwa va fikame m’efiku lya shango,” engandeko dya luhalo dya hololwa moshithaneko shovakainhu omulongo shi li “omafuta,” na “omafuta” aa ta kaleke “omayambolelwa Omuhepo waKalunga” nonande “Omuhepo Omuyapuki,” pamwe na “omikalo.”

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

Pakati pa Julayi 2023 ndi lamulo la Lamlungu limene likubwera posachedwapa, pali kuwonjezeka kwa chidziwitso kumene kumabweretsa moyo kwa anthu a Mulungu, ndipo amaimirira. Amaimirira kusonyeza kuti ali ndi “mafuta” a uthenga umene unatsegulidwa pa nthawi imeneyo. Amaimirira pamene ali ndi Mzimu Woyera mkati mwa ziwiya zawo, ndipo amaimirira pamene ali ndi khalidwe lokonzedwa kuti lilandire chisindikizo cha Mulungu.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Gawo ro sungula ra ku ringiwa, leri sunguleke hi July 2023, ri landzeriwile hi nkarhi lowu pfumelelaka vahlawuriwa volavo ku amukela kumbe ku ala mafurha. Lava ma amukelaka va funghiwile, kutani va tlakusiwa tanihi xifumo hi nkarhi wa nawu wa Sonto lowu taka hi ku hatlisa. Lava va alaka mafurha, va amukela ku lahlekisiwa lokukulu.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

Kandidátë të tillë u zgjuan nga gjumi shpirtëror në korrik 2023 dhe më pas u përballën me procesin përfundimtar të sprovës para mbylljes së kohës së tyre individuale të provës. Procesi i sprovës ishte vendosur brenda kontekstit të një sprove profetike të lidhur me formimin e shëmbëlltyrës së bishës, në kohën kur po ata kandidatë duhej të ktheheshin në jetë dhe të formonin brenda vetes shëmbëlltyrën e Krishtit. Struktura profetike ku duhet të përmbushet sprova është historia nga viti 1989 deri te ligji i së dielës. Pamundësia e atyre kandidatëve për t’u zgjuar e çoi Zotin të lejonte hyrjen e herezive.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> “Mwari achamutsa vanhu Vake; kana dzimwe nzira dzikatadza, dzidziso dzakatsauka dzichapinda pakati pavo, dzichivasefa, dzichiparadzanisa hundi negorosi. Ishe anodana vose vanotenda shoko Rake kuti vamuke kubva muhope. Chiedza chinokosha chauya, chakafanira nguva ino. Icho ichokwadi cheBhaibheri, chinoratidza njodzi dziri pamusoro pedu chaidzo. Chiedza ichi chinofanira kutitungamirira kukudzidza Magwaro nekushingaira uye kukuongorora kwakanyatsotsoropodza kwenzvimbo dzidziso dzatinobata. Mwari anoda kuti mativi ose nenzvimbo dzose dzechokwadi zvitsvakwe zvizere uye nokutsungirira, nomunyengetero nokuzvinyima zvokudya.” Testimonies, volume 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Vaporofita vose vanotaura pamusoro pemazuva okupedzisira; naizvozvo, mumazuva aya okupedzisira, muna Chikunguru 2023, Ishe vakaedza “kumutsa” vanhu vavo, asi kuedza kwavo kwakakundikana, uye vakabvumira gakava rokutanga pamusoro pechiratidzo cheRoma munhoroondo yeAdvent kuti ridzokororwe sechinyevero chokuti magumo ava pedyo. Vakaita izvi, kunyange zvazvo “chiedza chinokosha” chakanga “chauya, chakafanira nguva ino.” Chiedza chakasvika muna Chikunguru 2023 ndi “chokwadi cheBhaibheri, chinoratidza njodzi dzava pamusoro pedu chaidzo.” Chiedza ichocho chaifanira kunge chakatitungamirira “kuti tinyatsodzidza Magwaro nekunyatsoongorora zvikuru nzvimbo dzatinobata.”

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Matongo akavanzika endima yemakumi mana anomiririrwa mundima dza gumi kusvika gumi neshanu dzaDanieri gumi nerimwe, nokuti Arufa naOmega vakaratidza kuguma kwechiporofita chokupedzisira chaDanieri pamwe chete nokutanga kwacho. Pakuswedera kukuodzwa mwoyo kwa18 Chikunguru 2020, Satani akanga aisa nyongano pamusoro pendima dza gumi kusvika gumi neshanu, nokuti aiziva kuti kutanga kwechitsauko kwaiva kiyi yokumiririra kuguma kwechitsauko. Ipapo gakava rokutanga rendima yegumi neina rakaziviswa.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> “Akukho nto umkhohlisi omkhulu ayoyikayo kangaka njengokuba singaqhelana namayelenqe akhe.” *The Great Controversy*, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

Zviri pachena, kubudikidza nokuedza kwaSatani kwekuvhiringidza zvinorehwa nechinangwa chendima idzodzo, kuti chikamu chakakosha chemuitiro wokuedza uri kusefa zvino vanokwikwidza kuti vave pakati pezana namakumi mana nezvina ezviuru. Hanzvadzi White anosimbisa kuti nhoroondo inomiririrwa muna Danieri gumi neimwe, yakazadzikiswa nguva yokuguma isati yasvika muna 1798, inodzokororwa mundima nhanhatu dzokupedzisira nhanhatu.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Hatina nguva yokutambisa. Nguva dzokutambudzika dziri mberi kwedu. Nyika iri kuvhunduswa nemweya wehondo. Munguva pfupi, zviitiko zvokutambudzika zvakataurwa muzviporofita zvichaitika. Chiporofita chiri muchitsauko chegumi neimwe chaDhanieri chava pedyo zvikuru nokuzadzika kwacho kwakakwana. Zvakawanda zvenhoroondo zvakaitika mukuzadzika kwechiporofita ichi zvichadzokororwa.” Manuscript Releases, number 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Ndzi tiyisisa leswaku matimu hinkwawo lama yimeriwaka eka tindzimana ta rin’we ku ya eka makume manharhu-nkombo-ntsevu ya tlhela ya phindha eka tindzimana ta tsevu ta makumu ta ndzima leyi. Nakambe ndzi tiyisisa leswaku matimu ya masiku yo hetelela, lama nga matimu ya ku hetelela ka vuavanyisi lebyi sunguleke hi October 22, 1844, ya yimeriwa hi minkarhi mimbirhi leyikulu ya vuprofeta. Nkarhi wo sungula wu yimela vuavanyisi lebyi hetisisiwaka ehenhla ka yindlu ya Xikwembu, lebyi endzhaku ka byona ku landzelaka nkarhi lowu vuavanyisi byi hetisisiwaka eka lava nga ehandle ka yindlu ya Xikwembu. Nkarhi wo sungula wu sungule hi 1989 naswona wu hela hi nawu wa Sonto eUnited States, lowu hi wona wu funghaka masungulo ya nkarhi wa vumbirhi lowu hetiwaka loko Mikayele a yima, kutani nkarhi wa ku ringiwa ka vanhu wu pfaleka. Matimu lama fihliweke ya ndzimana ya makume mune na wona ma sungula hi 1989, naswona ma hela eka ndzimana ya makume mune-n’we, leyi nga nawu wa Sonto eUnited States.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Ayo ndiyo historia ileile kama ilivyo katika aya ya kumi hadi kumi na tano ya sura iyo hiyo. Historia hiyo inaenda sambamba na historia ya Wamilleraiti tangu wakati wa mwisho mwaka 1798, hadi hukumu ilipoanza tarehe 22 Oktoba 1844. Historia hizo mbili zinaenda sambamba na historia ya kinabii iliyoanza wakati wa kuzaliwa kwa Kristo na kukamilika msalabani.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Hītɔri noɔ̀ yé ní 1989, ní mlii nyaaŋmɔ́ lɛ mlii kɛjiŋ ni eyaa ní September 11, 2001, ni wɔ̀ɔ lɛ nyɛ ehiãmli kɛjiŋ ni eyaa ní August 11, 1840 kɛ ehiãmli kɛjiŋ ni eyaa ní Kristo tsui-baptisim lɛ. Mli tsɔtsɔɔ lɛ fɛɛ yɛ nyɛ mɛli tsɔtsɔɔ lɛ kɛjiŋ nɔ lɛ, woɔ lɛ yitso mlii kɛjiŋ kɛjiŋ kɛjiŋ. Nɔ̀ɔ yaa mlii nɔ̀ ni yɛ ehiãmli kɛjiŋ kɛjiŋ kɛjiŋ noɔ̀, yɛ mlii sɔlɔi ni ejaa lɛ wɔnɔ hundred and forty-four thousand, ni eyaa ní September 11, 2001, kɛ ni eba kɛ gboi ní Sunday law ni ebaa kɛ yɔɔ. Hītɔri ni ehiɛ lɛ verse forty mlii noɔ̀, ehaa nyɛ lɛ eko mlii October 22, 1844 kɛ bɔtsɛtsɛ ni eyaa ní 1863 lɛ.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

22 Oktoba, 1844 yakaratidza kusvika kwengirozi yechitatu. Sezvakangoita pakusvika kwengirozi ipi neipi yechiporofita, yaiva neshoko raifanira kudyiwa, asi harina kudyiwa; uye Millerism yePhiladelfia yakashanduka ikava Millerism yeRaodhikia, vasati vasvika muna 1863, pavakatora zviri pamutemo zita rokuti Seventh-day Adventist uye vakatanga kutsaukaira murenje rokupanduka kusvikira nanhasi chaiyo. Nhoroondo ya1844 kusvika kuna 1863 inomirira avo vanoramba kudanwa kwokuva pakati pezana rimwe namakumi mana nezvina ezviuru. Ndivo vakaipa vaDanieri muchitsauko chegumi nembiri, ungano yevaseki yaJeremia, sinagoge raSatani raJohani, uye mhandara dzakapusa dzaMateo.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Mharidzo yeyambiro inomiririrwa naKristu se“chinonyangadza chinoparadza, chakataurwa nezvacho naDanieri muporofita” inomirira yambiro yokuti vatize mberi kwokuparadzwa nokuparadzirwa kuchatevera. Mugore ra66 AD, mukuru wehondo yeRoma, Cestius, akazadzisa yambiro iyoyo kuvaKristu venguva yeRoma yechihedheni. Muzana rokutanga ramakore, muapostora Pauro akanyora yambiro iyoyo imwe cheteyo kuvaKristu vaizotambudzika munguva yeRoma yapapa. Yambiro kuvanochengeta Sabata yokuti vabude mumaguta vagare kumaruwa yakauya muna 1888, gore rimwe chetero neBlair Bill, kuedza kwokutanga kusimbisa Svondo seZuva reNyika Rokuzorora. Blair Bill ndiyo yakanga iri yambiro yokutiza mukuzadziswa kweshoko raKristu rinoreva chinonyangadza chinoparadza chaDanieri.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Sezvakaita pana Cestius mugore ra66 AD, Blair Bill yakabviswa nokutungamirirwa kwaMwari. 1888 inomiririra Gunyana 11, 2001, nokuti Sister White anoratidza kuburuka kwengirozi yaZvakazarurwa gumi nesere munhoroondo mbiri idzi. Yambiro yokutiza mumaguta mumazuva okupedzisira yakatanga kushanda pana Gunyana 11, 2001. Naizvozvo, Blair Bill ya1888 yaimiririra Patriot Act ya2001. Ngirozi yakaburuka pana Gunyana 11, 2001, inozivisa shoko rokupedzisira reyambiro mundima nhatu dzokutanga dzaZvakazarurwa gumi nesere, uye shoko rokupedzisira reyambiro iroro ndirowo shoko rengirozi yechitatu, kunyange hazvo shoko rinomiririrwa nengirozi yechitatu muchitsauko chegumi nechina risiri mashoko mamwe chete ezvokwadi seari muchitsauko chegumi nesere. Mutsara pamusoro pomutsara, ishoko rimwe chete reyambiro.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

“Kunyangadza kunoparadza,” kwakataurwa naDanieri muporofita, kwakanga kuri chiratidzo chakapiwa naKristu chaizivisa nguva iyo vanhu Vake vaifanira kutiza kuti vadzivirirwe. Ishoko reyambiro, naizvozvo rinofanira kuva shoko reyambiro rokupedzisira, kunyange richitaurwa nemamwe mashoko akasiyana neshoko rinomiririrwa muchitsauko chegumi nechina pamwe chete nechitsauko chegumi nesere cheBhuku raZvakazarurwa. Nhoroondo inotanga mundima yegumi nenhanhatu yaJeremia gumi neshanu ndiyo nguva imwe cheteyo youprofita yeshoko reyambiro yokuedzwa. Inotanga apo Jeremia anodya Shoko raMwari, uye izvi zvinoitika apo mutumwa anoburuka, sezvaakaita pakawira pasi zvivakwa zvikuru zveGuta reNew York.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Jeremia paanozivisa achiti, “Mashoko enyu akawanikwa, ndikadya iwo; uye shoko renyu rakava kwandiri mufaro nokufarisisa kwomwoyo wangu,” anomiririra kuedzwa kwaDanieri kwokutanga pamusoro pezvokudya muchitsauko chokutanga, uye Johane muchitsauko chegumi chaZvakazarurwa achitora bhuku muruoko rwengirozi akaridya. Kudya kweshoko kunotanga panosvika ngirozi, uye kana ngirozi yasvika panova nechipo choruprofita chokuedza chinosunungurwa pachisimbiso chacho. Kana ngirozi yasvika, nguva yokutanga yokuedzwa inotanga, uye inopera panotanga nguva yechipiri yokuedzwa; uye kana Mikaeri asimuka, nguva yechipiri yokuedzwa inopera.

When the angel arrives, the latter rain begins to fall.

Apo ngelu paanosvika, mvura yokupedzisira inotanga kunaya.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Mvura yokupedzisira inofanira kudururirwa pamusoro pavanhu vaMwari. Mutumwa ane simba anofanira kuburuka achibva kudenga, uye nyika yose inofanira kuvhenekerwa nokubwinya kwake.” Review and Herald, April 21, 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

Imvula yamuva yemukelwa yilabo abahamba ezindleleni zasendulo zikaJeremiya.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Zvanzi naJehovha zvinoti: Mirai panzira, muone, mubvunze pamusoro penzira dzekare, kuti iri kupi nzira yakanaka; mufambe mairi, uye muchawana zororo remweya yenyu. Asi vakati, Hatizofambi mairi. Zvakare ndakaisa varindi pamusoro penyu, ndichiti, Teererai kurira kwehwamanda. Asi vakati, Hatizoteereri. Jeremia 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

“Tarumbeta” rinoridzwa ne“varindi” ishoko reRaodhikia, iro Jones naWaggoner vakapa muna 1888.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Keletsa kwa izwi, usarega, simudza izwi rako setswai sa phalaphala, o bontshe setšhaba sa ka ditlolo tša sona, le ba ntlo ya Jakobo dibe tša bona. Jesaya 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ការបោះត្រាលើមនុស្សមួយសែនសែសិបបួនពាន់នាក់បានចាប់ផ្ដើម។ សារព្រមានមួយទៅកាន់ឡាវដីសេត្រូវបានប្រកាស។

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ujumbe tuliopokea kupitia A. T. Jones na E. J. Waggoner ni ujumbe wa Mungu kwa kanisa la Laodikia, na ole wake yeyote anayekiri kuamini kweli lakini hata hivyo hawaangazii wengine miale aliyotoa Mungu.” The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Nyevero ku Laodiceya ni ijwi ry’inzamba y’abarinzi ba Yeremiya, ari ryo itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Laodiceya ryanga kumva. Ni umuburo wo guhunga imigi bakajya ku butaka bwo mu cyaro mbere y’uko haza vuba cyane itegeko ryo ku Cyumweru.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Izvo što sam upravo izložio u pogledu tih različitih proročkih linija bio je pokušaj da potaknem vaše rasuđivanje kako bih vas ohrabrio da uistinu ispitate ono što ću uskoro napisati. Možda je najvažnije obilježje slike zvijeri i zvijeri to što u posljednjim danima postoje dvije tvorbe slike zvijeri i zvijeri: prva u Sjedinjenim Američkim Državama, a potom i među narodima svijeta.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Kune humwe humiro hweuporofita hunobatanidzwa nemufananidzo kune nechikara uye wemuchikara hunodikanwa kuti hushingairirwe kushandiswa nenzira yakarurama kana tichizopfuura nemazvo mukuedzwa kweuporofita kwemufananidzo uyu weRoma. Chimwe chinhu chechipiri chakakosha chemwaka wokuedzwa kwemufananidzo wemuchikara (chinogona kuratidzwa nezvapupu zvinoverengeka), ndechekuti nguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvuru inoitika mukati menguva yokuedzwa kwemufananidzo wemuchikara muUnited States, uye kuti nguva yokuedzwa kwemufananidzo wemuchikara mumarudzi enyika ndiyo nguva iyo vamwe vana vaMwari vachiri muBhabhironi panguva yomutemo iwoyo weSvondo (unomiririrwa na321), vanounganidzwa mudanga.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Mufananidzo wechikara unomirira nguva mbiri dzakatsanangurika uye dzakabatana dzekuedzwa, uye nguva mbiri idzodzo dzekuedzwa dzinomiririrawo kuunganidzwa kwekupedzisira kwevanhu zana nemakumi mana nezvina zvuru veZvakazarurwa chitsauko 7, kuchiteverwa neboka guru riri muchitsauko ichocho chimwe chete.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

PaMutemo weSabata, United States inotaura seshato, sezvinotaurwa mundima yegumi neimwe yaZvakazarurwa chitsauko chegumi netatu. Ipapo inobuda ichinyengera marudzi ose enyika, ichiti kumarudzi iwayo anofanirawo kugadzira mufananidzo wechikara wepasi rose, sezvakangoitwa neUnited States. Nguva inotanga paMutemo weSabata, inomiririrwa neMutemo weSabata waConstantine wa321, inopera apo rudzi rwekupedzisira rwopfugamira Roma yepapa, apo Mutemo weSabata wa538 unomiririrwa; nokuti muchitsauko chegumi netatu United States ine simba rokupa mufananidzo wechikara upenyu uye kuita kuti utaure. Nguva yacho inotanga neMutemo weSabata wa321 uye inopera neMutemo weSabata wa538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

Muna 2001, hurumende yeUnited States “yakataura” Patriot Act kuti ive mutemo.

We will continue this study in the next article.

Magazini inotevera ticharamba tichienderera mberi nechidzidzo ichi.

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