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# The Book of Daniel - Number One-Hundred and Six

Igitabo ca Daniyeli – Cya ijana n’icenda n’itandatu

Unveiling the Judgment: From 9/11 to the Sunday Law – A Prophetic Analysis

Kufumura Kutongwa: Kubva pa9/11 kusvika kuMutemo weSvondo – Ongororo yeChiporofita

Author

Jeff Pippenger

Published

February 29, 2024

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The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Kutongwa kwekuongorora kwevapenyu kwakatanga musi wa11 Gunyana 2001, uye kutongwa kwekuita kunotanga pamutemo weSvondo uri kuuya nokukurumidza. Nguva mbiri idzodzo dzekutongwa dzinomirira basa remutumwa anogadzirira nzira yeMutumwa wechitatu weSungano, uye Eria wechitatu, zvinova ndizvo kuguma kwemutumwa waEria kwakatanga munhoroondo yeMillerite.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

Muna Kristu makazadzikiswa Muporofita weSungano, akachenesa kaviri temberi chaiyo yepanyika, iyo yaimirira muviri wake netemberi yake yomweya. Temberi yake chaiyo yepanyika yakatanga setemberi yeTabhenakeri yomurenje, ikazotevera netemberi yaSoromoni, yozotevera netemberi yakavakwazve mushure memakore makumi manomwe okutapwa muBhabhironi, uye iyo temberi imwe cheteyo mushure mebasa rokugadziridzwa rakatora makore makumi mana namatanhatu rakaitwa naHerodhe.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Kukhalapo kwenyama kwaNkulunkulu kwabusisa ithempeli leThabanakeli kanye nethempeli likaSolomoni, kodwa akuzange kubusise ithempeli elakhiwa kabusha emva kokuthunjwa; nokho lelo thempeli elalilungisiwe labusiswa ngokukhalapo kwenyama kukaKristu. Emlandweni wethempeli likaHerode elalilungisiwe, uKristu walihlanza kabili ithempeli ekugcwalisekeni kukaMalakhi isahluko sesithathu. Ekulihlanzweni kokuqala, uKristu walibiza ithempeli ngokuthi liyindlu kaYise; kodwa ekuhlanzweni kokugcina kwethempeli uKristu walibiza ngokuthi liyindlu yamaJuda.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Mu nhoroondo yevaMillerite, Kristu akamisa temberi yemweya mumakore makumi mana nenhanhatu kubva muna 1798 kusvikira muna 1844. Musi wa22 Gumiguru 1844, mukuzadzika kwaMaraki chitsauko chechitatu, akabva auya kamwekamwe kutemberi yake, nokudaro achinatsa mhandara dzoupenzi. Ipapo akazosvika sengirozi yechitatu kuti aite kunatswa kwechipiri nokwekupedzisira, asi sokwakanga kwakaita pakutanga kwaIsraeri wekare, Israeri yazvino yakashayiwa rutendo rwakanga rwuchidikanwa kuti ipedze basa.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

Musi wa 11 Nzvimbiri 2001, Kristu akadzoka kuzopedzisa kunatswa kwetembere kwechipiri, kunoitika apo mhandara dzakapusa dzinobviswa tsvina pamutemo weSvondo uri kuuya nokukurumidza, padzinomutswa kuchokwadi chokuti hadzinzwisisi kuwedzera kwezivo kwakazarurwa muna 1989. Kuwedzera ikoko kwezivo kunomiririra shoko remvura yokupedzisira, iro riri shoko roKudanidzira kwapausiku kana raiswa mumamiriro emufananidzo wemhandara gumi. Shoko rendima nhanhatu dzokupedzisira dzaDanieri gumi neimwe rakazarurwa panguva yokuguma muna 1989, rinomiririrwa mundima makumi mana neina yendima idzodzo se“nhau dzinobva kumabvazuva nokuchamhembe.”

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Shoko remvura yekupedzisira ndirwo shoko reKuchema kwePakati peUsiku, uye ndirwo shoko rebvazuva neyekumusoro. Bvazuva neyekumusoro zvinomirira chiIslami nepapa, zvichitevedzana, uye seshoko zvinomirira shoko rinotevedzerwa nenzira yekunyepedzera neAdventism yeRaodhikia pakati pa11 Gunyana 2001 nemurau weSvondo uri kukurumidza kuuya. 11 Gunyana 2001 inomirira chiIslami (bvazuva), uye murau weSvondo unomirira mucherechedzo wechikara (yekumusoro).

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Mubhedha worufu hwechiAdhivhenti cheRaodhikia hunomiririrwa pakati pezviratidzo zviviri izvozvo, sezvinofananidzirwa nerufu rwomuporofita asingateereri pakati pembongoro neshumba. Mubhedha worufu hweavo vanogamuchira mucherechedzo wechikara hunomiririrwa ne“nhau dzinobva kumabvazuva nokumusoro” dzinotsamwisa simba roupapa uye dzinotanga kutambudzwa kwokupedzisira kwavanhu vaMwari. Shoko iro rinotanga pamutemo weSvondo wava pedyo kuuya muUnited States, ndipo zvakare uye panguva iyoyo apo ChiIslam chenhamo yechitatu chinongoerekana charova. Kurwisa ikoko kusingatarisirwi kunounza kuparara kwenyika, uye kunotsamwisa ndudzi, nokudaro kuchipa chikonzero chezvehupfumi nezvematongerwo enyika chokubatanidza ndudzi dzose pamwe chete kuzorwa neChiIslam, pasi pehutungamiri hwesungano yakapetwa katatu yedhiragoni, yechikara, nomuporofita wenhema.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Mu nhoroondo inomiririrwa naEriya wechitatu, shoko rinoratidza Nhamo yechitatu rinoudza shato, chikara, nomuporofita wenhema kuti ChiIslam ndicho chishandiso chekutonga chinoshandiswa naMwari kuranga vanhu nokuda kwokunamata chiratidzo chepapa chesimba. Sezvazvakaita kumaRoma matatu, maBhabhironi matatu, maEriya matatu, navatumwa vatatu vanogadzirira nzira, Nhamo yechitatu inosimbiswa nokushandiswa katatu kweNhamo nhatu.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ipapo ndikatarira, ndikanzwa mutumwa achibhururuka pakati pedenga, achitaura nenzwi guru achiti, Aiwa, aiwa, aiwa, kune vagere panyika, nokuda kwamamwe manzwi ehwamanda avatumwa vatatu vachiri kuzoridza! Zvakazarurwa 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

Hanzvadzi White vakatsigira zvikuru bhuku raSmith, Daniel and Revelation, vachiratidza kuti muSeventh-day Adventist mumwe nomumwe anofanira kuva nebhuku iri, kunyange hazvo vasina kuzvitaura nenzira yakanyatsojeka sezvandangozvinyora ini, asi chokwadi ichocho chirimo mutsigiro yavo.

> “The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

> “Umwami ahamagarira abakozi kwinjira mu murimo wo kugurisha ibitabo inzu ku nzu kugira ngo ibitabo birimo umucyo w’ukuri kw’iki gihe bikwirakwizwe. Abantu bo mu isi bakeneye kumenya ko ibimenyetso by’ibihe biri gusohozwa. Mubagezeho ibitabo bizabamurikira. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, na The Desire of Ages bigomba noneho kujya mu isi yose. Inyigisho ikomeye ikubiye muri Daniel and Revelation yasomwe n’ishyaka n’abantu benshi bo muri Australia. Iki gitabo cyabaye uburyo bwo kugeza imitima myinshi y’igiciro ku kumenya ukuri. Icyose gishoboka gukorwa kigomba gukorwa kugira ngo Thoughts on Daniel and the Revelation ikwirakwizwe. Nta kindi gitabo nzi cyasimbura iki. Ni ukuboko kw’Imana gufasha.”

> “Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

> “Avo vakagara kwenguva refu muchokwadi vakarara. Vanofanira kuitwa vatsvene noMweya Mutsvene. Shoko romutumwa wechitatu rinofanira kuziviswa nenzwi guru. Nyaya huru dzinotyisa dziri mberi kwedu. Hatina nguva yokutambisa. Mwari ngaarege kutendera kuti tibvumire zvinhu zviduku kufukidza chiedza chinofanira kupiwa kunyika.” Manuscript Releases, volume 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Bhuku, iyo vaya vakarambawo maonero echiMillerite e“the daily” mubhuku raDanieri vakarambawo, yakazivikanwa se“ruoko runobatsira rwaMwari.” Kana vanhu vaMwari vakapiwa mutoro wokuparadzira mabhuku ataurwa muchirevo chakapfuura, zvinoreva kuti vanhu vaMwari vaifanira kuva nebhuku iroro ivo pachavo. Bhuku iroro ndiro rakava musimboti wokurwiswa nevaya vaisimudzira maonero “matsva” e“the daily” mubhuku raDanieri, nokuti ndiro bhuku ravaida kunyora patsva nokubvisa maonero akarurama e“the daily.”

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Pakataura Hanzvadzi White pamusoro pevatungamiriri vaviri vakuru mukupandukira kwe“daily” mubhuku raDhanieri, aigara achiratidza kuti ivo (Prescott naDaniells) vakanga vasina kugona “kufunga vachibva pachikonzero vachisvika pamhedzisiro yacho.” Vanoongororazve nhoroondo vevaAdventista veRaodhikia vanoita sokuti vane dambudziko rimwe chetero.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Varume vanotungamirira, avo munhoroondo yose yokupandukira kubvira muna 1888 zvichienda mberi, pane imwe nguva muruzivo rwavo rwomunhu oga vakagamuchira dzidziso yenhema ye“the daily.” Kupandukira kwavo ndiko kwaiva “mhedzisiro,” uye kunzwisisa kusiri iko kwe“the daily” ndiko kwaiva “chikonzero.” Vatsinhiri vechiAdventist veLaodikea vanotsauka vanotungamirira vasina kudzidza kuti vatende kuti vapanduki vaya venhoroondo yechiAdventist, chokwadi, vakanga vasiri mukupandukira, kunyange zvakadaro uchapupu hwavo hwakagadziridzwa husingambotsigirwi nouchapupu hweBhaibheri neMweya woUprofita. Nokuti havatarisiri “mhedzisiro” sekupandukira, vanovhara mukana wokutsvaka “chikonzero.”

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

> Seshiri inobhururuka-famba-famba, uye nyenganyenga inobhururuka, saizvozvowo kutuka kusina chikonzero hakungauyi. Zvirevo 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Vanhu vaMwari vanofanira kuziva kumukira, uye kana vachinge vakuziva, vanofanira kutsvaka chikonzero chako. Zvino vanofanira kugadzirisa chikonzero ichocho. Mundima inotevera Hanzvadzi White ari kutsinhira nyaya yaAkani.

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

> “Ndzi kombisiwile leswaku Xikwembu Xikwembu xi kombisa laha ndlela leyi xi langutaka ha yona xidyoho exikarhi ka lava tivulavulaka leswaku i vanhu va xona lava hlayisaka swileriso swa xona. Lava xi va xiximeke hi ndlela yo hlawuleka hi ku va timbhoni ta ku vonakaliswa loku hlamarisaka ka matimba ya xona, hilaha Vaisrayele va khale va endleke hakona, kutani hambiloko swi ri tano va ha tiya nhlana ku honisa swiletelo swa xona leswi kongomeke, va ta va ehansi ka vukarhi bya xona. Xi rhandza ku dyondzisa vanhu va xona leswaku ku nga yingisi ni xidyoho swa xi khunguvanyisa ngopfu swinene naswona a swi fanelanga ku tekiwa hi ndlela yo olova. Xi hi kombisa leswaku loko vanhu va xona va kumeka va ri exidyohweni, va fanele hi ku hatlisa va teka magoza lama tiyeke leswaku va susa xidyoho xexo exikarhi ka vona, leswaku ku venga ka xona kungavi ehenhla ka vona hinkwavo. Kambe loko swidyoho swa vanhu swi honisiwa hi lava nga emintirhweni ya vutihlamuleri, ku venga ka xona ku ta va ehenhla ka vona, kutani vanhu va Xikwembu, tanihi ntlawa hinkwawo, va ta tekiwa va ri ni vutihlamuleri hikwalaho ka swidyoho sweswo. Eka maendlelo ya xona eka vanhu va xona enkarhini lowu hundzeke, Hosi yi kombisa nkoka wa ku basisa kereke eka swo biha. Mudyohi un’we a nga hangalasa munyama lowu nga sivaka ku vonakala ka Xikwembu eka nhlengeletano hinkwayo. Loko vanhu va lemuka leswaku munyama wu le ku va welela, kambe va nga xi tivi xivangelo, va fanele ku lava Xikwembu hi ku hiseka, hi ku titsongahata lokukulu ni ku tidzika, ku fikela loko swo biha leswi twisaka Moya wa xona ku vava swi kambisiseriwa kutani swi susiwa.

> “The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

> “அநியாயங்களை நான் கண்டித்து, அவை தேவன் எனக்குக் காண்பித்தபடி இருந்தன என்பதற்காக எங்கள்மேல் எழுந்திருக்கும் முன்வெறுப்பும், கடுமை மற்றும் தீவிரம் என்று எழுப்பப்பட்டுள்ள கூக்குரலும், அநியாயமானவைகளாகும். தேவன் எங்களுக்கு பேசும்படி கட்டளையிடுகிறார்; ஆகையால் நாம் மௌனமாக இருக்கமாட்டோம். அவருடைய ஜனங்களிடையே அநியாயங்கள் தெளிவாகக் காணப்பட்டும், தேவனுடைய ஊழியக்காரர் அவற்றைக் குறித்து அக்கறையின்றி கடந்து சென்றாலும், அவர்கள் உண்மையில் பாவியை ஆதரித்து நியாயப்படுத்துகிறவர்களாகிறார்கள்; அதுபோலவே அவர்களும் குற்றவாளிகளாயிருந்து, நிச்சயமாகவே தேவனுடைய அதிருப்தியை அடைவார்கள்; ஏனெனில் குற்றவாளிகளின் பாவங்களுக்கு அவர்கள் பொறுப்பாளிகளாக்கப்படுவார்கள். தரிசனத்தில், அவர்களிடையே இருந்த அநியாயங்களையும் பாவங்களையும் கையாளுவதில் அவருடைய ஊழியக்காரர் அலட்சியம் காட்டியதினால் தேவனுடைய அதிருப்தி வரவழைக்கப்பட்ட பல நிகழ்வுகளுக்குச் சுட்டிக்காட்டப்பட்டேன். இந்த அநியாயங்களைச் சாக்குபோக்குக் கூறி மறைத்தவர்களை, அவர்கள் தெளிவான வேதாகமக் கடமையை நிறைவேற்றத் தவிர்த்ததினாலேயே, மக்கள் மிகவும் சாந்தமும் இனிமையும் உடைய சுபாவம் கொண்டவர்களாக எண்ணினர். அந்தப் பணி அவர்களுடைய உணர்வுகளுக்கு இன்பமளிப்பதாக இருக்கவில்லை; ஆகையால் அவர்கள் அதனைத் தவிர்த்தார்கள்.” Testimonies, volume 3, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Nhoroondo dzevatungamiri vakapandukira muAdventism dzinopupurira chokwadi chokuti rimwe rematanho rinowanzowanikwa nguva dzose mukupanduka kwavo nderekuti pane imwe nguva muchiitiko chavo chomunhu oga vakagamuchira maonero enhema e“the daily.” Zvakadaro, bhuku raSmith, kunyange risingafemerwi uye riine zvimwe zvinetso zvedzidziso, richiri kupa mucherechedzo wakanaka kwazvo wokunzwisisa kwevapiyona paZvakazarurwa zvitsauko zvisere nezvipfumbamwe, umo tinoona nhoroondo youprofita yehwamanda nhanhatu dzokutanga nhanhatu dzichitsanangurwa. Tichanongedzera kutsananguro yaSmith iri mubhuku rake, Daniel and Revelation, patinotanga kufunga nezvekushandiswa katatu kweMatambudziko matatu.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

Dada White anatidzidzisa kuti William Miller akapiwa chiedza chikuru pamusoro pebhuku raZvakazarurwa, asi kunzwisisa kwake kwezvitsauko gumi nenhatu, nezvegumi nenhanhatu kusvika gumi nesere kwakanga kusiri kwechokwadi, nokuti akanga ari panzvimbo isiri iyo munhoroondo kuti aone kuti kune masimba matatu, kwete maviri, anoparadza. Chiedza chake chikuru chaiva pamusoro pezvitsauko zviviri kusvika zvipfumbamwe zveZvakazarurwa.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Vaparidzi navanhu vakatarisa bhuku raZvakazarurwa sechinhu chinoshamisa uye chisina kukosha zvakanyanya sezvimwe zvikamu zveMagwaro Matsvene. Asi ndakaona kuti bhuku iri, zvirokwazvo, chizaruro chakapiwa kuti chibatsire zvikuru avo vaizorarama mumazuva okupedzisira, kuti chivatungamirire pakuziva chimiro chavo chechokwadi nebasa ravo. Mwari akatungamirira pfungwa dzaWilliam Miller kuzviporofita uye akamupa chiedza chikuru pamusoro pebhuku raZvakazarurwa.” Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

UMiller wabeka ukuqonda kwakhe ngamabandla, izimpawu, amacilongo, kanye lezitsha kanje.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Makereke manomwe eAsia inhoroondo yekereke yaKristu muzvimiro zvayo zvinomwe, mukukombama nokutenderera kwayo kwose, mukubudirira kwayo kwose nomumatambudziko ayo ose, kubva pamazuva evaapostora kusvikira kumugumo wenyika. Zvisimbiso zvinomwe inhoroondo yezviitiko zvemasimba namadzimambo enyika pamusoro pekereke, nokudzivirira kwaMwari vanhu vake panguva imwe cheteyo. Uye hwamanda nomwe inhoroondo yemitongo minomwe yakasarudzika uye inorema yakatumirwa pamusoro penyika, kana kuti umambo hweRoma. Uye ndiro nomwe ndiwo matenda manomwe okupedzisira akatumirwa pamusoro peRoma yePapa. Zvakasanganiswa nazvo pane zvimwe zviitiko zvizhinji, zvakarukwa mukati mazvo senzizi dzinopinda mune huru, zvichizadza rwizi rukuru rwechiporofita, kusvikira zvose zvaguma nesu mugungwa rokusaguma.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Ichi, kwandiri, ndicho chirongwa chechiporofita chaJohane mubhuku raZvakazarurwa. Uye munhu anoda kunzwisisa bhuku iri anofanira kuva neruzivo rwakadzama rwezvimwe zvikamu zveshoko raMwari. Mifananidzo nemadimikira zvinoshandiswa muchiporofita ichi hazvitsanangurwi zvose mariri pacharo, asi zvinofanira kutsvakwa mune vamwe vaporofita, uye zvotsanangurwa mune dzimwe ndima dzeMagwaro. Naizvozvo zviri pachena kuti Mwari akaronga kudzidzwa kwezvose, kunyange kuti munhu awane ruzivo rwakajeka rwechikamu chipi nechipi.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Sezvo mutumwa wechitatu, anogadzirira nzira yaMutumwa weSungano, achimiririra nhoroondo yomukati yokutongwa kwekereke, zvakasiyana naEria wechitatu, anomirira nhoroondo yokunze mukutongwa kweBhabhironi razvino, saizvozvowo kunzwisisa kwavapayona pamusoro pemakereke nezvisimbiso kwakazivisa uchapupu ihwohwo humwe chete hwomukati nehwokunze.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> “Zvisimbiso zvinotangwa kuziviswa kwatiri muzvitsauko 4, 5, na 6 zveBhuku raZvakazarurwa. Zviratidzo zvinoratidzwa pasi pezvisimbiso izvi zvinoonekwa muna Zvakazarurwa 6, uye mundima yokutanga yaZvakazarurwa 8. Zviri pachena kuti zvinofukidza zviitiko zvine chokuita nechechi kubva pakuvhurwa kwenguva ino yokugoverwa kwaMwari kusvikira pakuuya kwaKristu.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Kunyange zvazvo machechi manomwe achiratidza nhoroondo yemukati mechechi, zvisimbiso zvinomwe zvinounza pakuonekwa zviitiko zvikuru zvenhoroondo yayo yekunze.” Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

ഉറിയാ സ്മിത്ത് സഭകളുടെ ആന്തരികവും ബാഹ്യവുമായി ബന്ധപ്പെട്ടിരുന്ന മില്ലറൈറ്റ് ധാരണയെ തിരിച്ചറിഞ്ഞുകൊണ്ടിരുന്നതാണ്; ജെയിംസ് വൈറ്റ് സമാന്തര ചരിത്രങ്ങളുടെ അടിസ്ഥാനത്തിൽ അതിനോടു സാമ്യമുള്ള ഒരു അവലോകനം അവതരിപ്പിക്കുന്നു.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> “තවද අපි දැන් සභාවන්, මුද්‍රා, සහ මෘගයන්, හෙවත් ජීවමාන සත්වයන්, ඒවා එකම කාල පරාස ආවරණය කරන ලෙස එකිනෙකාට සැසඳිය හැකි තරම දක්වා අනුගමනය කර ඇත්තෙමු. මුද්‍රා ගණනින් හතකි; මෘගයන් නම් හතරක් පමණි. මෙහිදී සලකා බැලීම සුදුසුය: පළමු, දෙවන, තෙවන සහ සිව්වන මුද්‍රා විවෘත කරන විට, පළමු, දෙවන, තෙවන සහ සිව්වන මෘගයන් ‘එන්න, බලන්න’ යනුවෙන් පවසන හඬ ඇසෙයි; එහෙත් පස්වන, සයවන සහ සත්වන මුද්‍රා විවෘත කරන විට එවැනි හඬක් කිසිසේත් ඇසෙන්නේ නැත. එසේම අවසාන සභා තුන සහ අවසාන මුද්‍රා තුන, පළමු සභා හතර සහ පළමු මුද්‍රා හතර මෙන්, එකම කාල පරාස ආවරණය කරන ලෙස එකිනෙකාට සැසඳෙන්නේ නැත. එහෙත්, අප පෙන්වා දුන් පරිදි, සභාවන්, මුද්‍රා සහ මෘගයන්, වර්ෂ 1800කට ආසන්න කාල පරාසයක් පුරා, වර්තමාන කාලයේ අර්ධ ශතවර්ෂයකට මඳක් වැඩි තැන දක්වා පැමිණෙන තුරු, එකම කාල පරාස ආවරණය කරන ලෙස එකිනෙකාට එකඟ වෙති.” James White, Review and Herald, February 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Tachangobva kungodoma vatatu vevapayona vakuru venhoroondo yechiMillerite. Vose vari vatatu vakabatirira pakuona kwakarurama kwe“zuva nezuva,” uye vosewo vakagamuchira maonero akazara emakereke, ezvisimbiso, neehwamanda mukati mehurongwa hwechokwadi uhwo Miller akatungamirirwa kunzwisisa nokuhuparidza.

> “When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

> “වරෙකුන් පැමිණ, දෙවියන් වහන්සේ තම ශුද්ධාත්මයාණන් විසින් ස්ථාපිත කළ පදනමෙන් එක් අල්පිනයක් හෝ තූණුවක් හෝ ඉවත් කිරීමට උත්සාහ කරන්නේ නම්, අපගේ කාර්යයේ ප්‍රථම පුරෝගාමීන් වූ වයෝවృద్ధ පුරුෂයෝ සෘජුව කථා කරත්වා; මියගොස් සිටින අයද අපගේ කාලිකාවල ඔවුන්ගේ ලිපි නැවත මුද්‍රණය කිරීම මගින් කථා කරත්වා. දෙවියන් වහන්සේ තම ජනතාව සත්‍යයේ මාර්ගයෙන් පියවරෙන් පියවර නොයාගෙන ගිය විට දුන් දේවීය ආලෝකයේ කිරණ එකතු කරගන්න. මේ සත්‍යය කාලයේත් පරීක්ෂාවේත් විභාගය ඉදිරියේ ස්ථිරව පවතිනු ඇත.” Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

Nga 11 Shtatori 2001, engjëlli i fuqishëm i Zbulesës, kapitulli tetëmbëdhjetë, zbriti dhe filloi veprën e udhëheqjes së atyre që do ta pranonin dhe do të hanin Bukën që sapo kishte zbritur nga qielli, përsëri te “shtigjet e vjetra” të Jeremias, kapitulli gjashtë. Alfa dhe Omega kishte nevojë për ata që ishin të gatshëm të përpiqeshin të ishin ndër njëqind e dyzet e katër mijët, që të shihnin se ajo që e solli Atë poshtë nga qielli më 11 Gusht 1840, nuk ishte thjesht një përmbushje e një profecie kohore, por një përmbushje e profecisë kohore të Mjerë së dytë. Ai kishte nevojë që populli i Tij t’i rizbulonte shtigjet e vjetra të historisë ku Ai e kishte ngritur tempullin e Milleritëve gjatë dyzet e gjashtë vjetëve, nga 1798 deri më 1844.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

Iyo nhoroondo yakanga yafukidzirwa nemarara nemari dzenhema pamwe chete nezvishongo zvenhema. Iyo nhoroondo yakanga yasvibiswa neshoko renhema renheyo rakanga rakavakwa pamusoro pejecha, kwete pamusoro peDombo reNguva Dzose. Yaiva munhoroondo yavaMillerite, nhoroondo iyo, sokutsanangura kwaanoita Petro, vaMillerite, “vaimbova vasiri vanhu, asi” vakazova “vanhu vaMwari,” avo vakanga vamutswa uye vakavakwa kuti vave “imba yomweya, uprista hutsvene.” Shumba yorudzi rwaJudha yakaburuka musi wa11 Gunyana 2001, ikatungamirira vanhu Vayo venguva yokupedzisira mubasa rokuchenesa “temberi” yenhoroondo yokumutswa kwetemberi yeMillerite. Basa iroro rakanga rafananidzirwa nechiporofita, chakafanotaura kuti Ishe vaizosimudza murume ainzi Josiya, (zvinoreva nheyo yaMwari).

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Josia alipoinuliwa katika utimilifu wa unabii wa nabii yule asiyeitii, alianza kazi ya kuitengeneza Hekalu lililokuwa katika hali ya uharibifu. Katika kazi ya kutengeneza na kusafisha “laana ya Musa” iligunduliwa, na iliposomwa mbele ya Josia ikaleta matengenezo ya Josia. Tutashughulikia unabii huo, kwa uhusiano na kugunduliwa tena kwa “nyakati saba,” baada ya Septemba 11, 2001.

We will begin that study in the next article.

So hlahloba hoo re tla ho qala sehloohong se latelang.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “සත්‍යය ප්‍රකාශ කරන අය සාතන්ට සේවය කරමින් සිටින තාක් කල්, ඔහුගේ නරකාදී සෙවණැල්ල දෙවියන්වහන්සේ හා ස්වර්ගය පිළිබඳ ඔවුන්ගේ දර්ශනය අවහිර කරනු ඇත. ඔවුන් තම පළමු ප්‍රේමය අහිමි කළ අය මෙන් වනු ඇත. ඔවුන්ට සදාකාලික සත්‍යතා දැකගැනීමට නොහැකි වනු ඇත. දෙවියන්වහන්සේ අප සඳහා සූදානම් කර ඇති දෙය සෙකරියා 3 සහ 4 වන පරිච්ඡේදවල, තවද 4:12–14 හි නිරූපණය කර ඇත: ‘එවිට මම නැවත උත්තර දී ඔහුට මෙසේ කීවෙමි: රන් නළ දෙක තුළින් තමන්ගෙන් රන් තෙල් ഒഴවා හරින මේ ඔලිව් ශාඛා දෙක කුමක්ද? එවිට ඔහු මට උත්තර දී මෙසේ කීවේය: මේවා කුමක්දැයි නුඹ නොදන්නෙහිද? එවිට මම කීවෙමි: එසේ නොවේ, ස්වාමිනි. එවිට ඔහු මෙසේ කීවේය: මේවා මුළු පොළොවේ ස්වාමියා අසල සිටින අභිෂේකලත් දෙදෙනාය.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Bwana ana rasilimali nyingi. Hana upungufu wa njia au vifaa vyovyote. Ni kwa sababu ya upungufu wetu wa imani, tabia yetu ya kidunia, maneno yetu ya ovyo, kutokuamini kwetu, kunakoonyeshwa katika mazungumzo yetu, ndipo vivuli vya giza hukusanyika kutuzunguka. Kristo hafunuliwi katika neno wala katika tabia kama Yeye aliye mzuri kabisa, na mkuu kuliko elfu kumi. Nafsi inapotosheka kwa kujitukuza katika ubatili, Roho wa Bwana hawezi kuifanyia mengi. Maono yetu mafupi huona kivuli, lakini hayawezi kuuona utukufu ulioko ng’ambo yake. Malaika wanazizuia pepo nne, zikifananishwa na farasi mwenye hasira anayetaka kujinasua na kukimbia juu ya uso wa dunia yote, akibeba uharibifu na mauti katika njia yake.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Ko tinozovora here kita di pampangin doid dunya tii, i om pomogunan do pomorintaan? Ko pidihoon, om poinsosonuan, om popogunon? Auh, kaanu do iti sid pogunon dii inta do Sogit om Hosanid do Kinoingan i pinoborop-Na sid toluadan-Nga, supaya osuang ioloho no do tumpuan nopo om tumimpu. Nokuo zou do miontokuno no iti dalan i pitu, om iti pintu i piohop. Nga, kakaa no kitai humaan do pintu piohop nopo, iti kosorobon no au noingkuangan.” Manuscript Releases, volume 20, 216, 217.

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