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# The Hidden History of Verse Forty - Number Three

Imbiri Yakavanzika yeNdima Yemakumi Mana — Nhamba Yetatu

The Sunday Law and the Prophetic Journey: From the Patriot Act to the Final Test

Mutemo weSvondo neRwendo rweChiporofita: Kubva kuPatriot Act Kusvika paMuedzo Wekupedzisira

Author

Jeff Pippenger

Published

September 22, 2024

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> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> “Ngomutemo unosimbisa kugadzwa kwehupapa uchityora mutemo waMwari, rudzi rwedu ruchazvibvisa zvizere pakururama. Apo chiPurotesitendi chichatambanudza ruoko rwacho kuyambuka mukaha kuti chibate ruoko rwesimba reRoma, apo chichasvika pamusoro pegomba rakadzika kuti chibatisise maoko nechidzimu, apo, pasi pesimba remubatanidzwa uyu une mativi matatu, nyika yedu icharamba nheyo imwe neimwe yeBumbiro rayo sehurumende yechiPurotesitendi neyechirepabhuriki, uye ichagadzira nzira yekuparadzirwa kwenhema nokunyengera kwehupapa, ipapo tichaziva kuti nguva yasvika yokushanda kunoshamisa kwaSatani uye kuti magumo ava pedyo.”

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

> “Sokungeza ukusondela kwamabutho amaRoma kwakuyisibonakaliso kubafundi sokubhujiswa kweJerusalema okwakusondela, kanjalo nalokhu ukuhlubuka kungaba yisibonakaliso kithi sokuthi umkhawulo wokubekezela kukaNkulunkulu usufinyelelwe, ukuthi isilinganiso sobubi besizwe sakithi sigcwele, nokuthi ingelosi yesihe isizondiza isuke, ingaphinde ibuye. Abantu bakaNkulunkulu bayobe sebecwiliswe kulezo zigameko zokuhlupheka nokucindezeleka abaprofethi abazichaza njengesikhathi sosizi lukaJakobe. Ukukhala kwabathembekileyo, abashushiswayo, kuyenyukela ezulwini. Futhi njengoba igazi lika-Abela lakhala lisemhlabathini, kukhona namazwi akhalela kuNkulunkulu evela emathuneni abafela ukholo, emangcwabeni olwandle, emigedeni yezintaba, ezindlini ezingaphansi zezindela: ‘Koze kube nini, Nkosi, engcwele neyiqiniso, ungahluleli futhi ungaphindiseli igazi lethu kulabo abahlala emhlabeni na?’”

> “The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

> “Ishe ariko akora umurimo We. Ijuru ryose rirahagurukiye ibintu. Umucamanza w’isi yose vuba aha agiye guhaguruka ahamirize ubutware Bwe bwatutswe. Ikimenyetso cy’ugukizwa kizashyirwa ku bagabo bakomeza amategeko y’Imana, bubaha amategeko Yayo, kandi banga ikimenyetso cy’inyamaswa cyangwa icy’igishushanyo cyayo.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

> “Mwari akazarura zvichaitika mumazuva okupedzisira, kuti vanhu Vake vagadzirirwe kumira vachipikisana nedutu rokushorwa nehasha. Avo vakayambirwa pamusoro pezviitiko zviri mberi kwavo havafaniri kugara vakanyarara vachimirira dutu riri kuuya, vachizvinyaradza kuti Ishe vachadzivirira vakatendeka Vavo pazuva rokutambudzika. Tinofanira kuva savanhu vakamirira Ishe wavo, kwete mukutarisira kusina basa, asi mubasa rinoramba richiitwa nomwoyo wose, nokutenda kusingazununguki. Ino haisi nguva yokurega pfungwa dzedu dzakabatikana nezvinhu zvisina kunyanya kukosha. Vanhu pavanenge vakarara, Satani ari kushanda nesimba kuronga zvinhu kuitira kuti vanhu vaIshe varege kuwanirwa tsitsi kana kururamisira. Sangano reSvondo rava kufambira mberi murima. Vatungamiri varo vari kuvanza nyaya chaiyo iri pakukakavadzana, uye vazhinji vanobatana nesangano iri pachavo havaoni kwariri kuyerera kwepasi kuri kutungamirira. Zvarinoreva zvinotapira uye zvinooneka sezvechiKristu, asi kana richinge rataura richaratidza mweya weshato. Ibasa redu kuita zvose zvatinogona kuti tidzivise njodzi iri kutyisidzirwa. Tinofanira kuedza kubvisa rusaruro nokuzviisa pachiedza chakafanira pamberi pavanhu. Tinofanira kuisa pamberi pavo mubvunzo chaiwo uri pakukakavadzana, saizvozvo tichipa kupikisa kunoshanda zvikuru pamusoro pematanho okudzivisa rusununguko rwehana. Tinofanira kutsvakisisa Magwaro uye tikwanise kupa chikonzero chokutenda kwedu. Muporofita anoti: ‘Vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa.’” Testimonies, vhoriyamu 5, 451, 452.

When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.

Cindi “Sunday movement” “chikayowoya, chikaonetsa mzimu wa chinjoka.” Ndime zinayi zikuzindikiritsa kuti pa lamulo la Sabata United States “idzilekanitsa yokha kwathunthu ndi chilungamo.” Pa lamulo la Sabata “nthawi yafika ya ntchito zodabwitsa za Satana.” Pa lamulo la Sabata mgwirizano wa magulu atatuwo ukwaniritsidwa. Pa lamulo la Sabata United States “imakana mfundo iliyonse ya Constitution yake monga boma la chiProtestanti la republic”, ndipo “imaperekanso njira yofalitsira mabodza ndi zinyengo za upapa.” Lamulo la Sabata limenelo ndi “chizindikiro kwa ife chakuti malire a kupirira kwa Mulungu afikiridwa, kuti muyeso wa mphulupulu ya mtundu wathu wadzaza, ndi kuti mngelo wa chifundo ali pafupi kuwuluka kuchoka, osabweranso konse.” Chizindikiro chimenecho chinayimiridwa mwa chenjezo loperekedwa ndi Yesu lozindikiritsa chonyansa cha chiwonongeko chonenedwa ndi Danieli mneneri. Pamenepo ndiponso pemphero loperekedwa ndi ofera chikhulupiriro a chisindikizo chachisanu lakuti, “Kufikira liti, Ambuye, woyera ndi wowona, simukuweruza ndi kubwezera mwazi wathu pa iwo akukhala pa dziko lapansi?” likukwaniritsidwa. Ndiponso pa chizindikiro chimenecho namwali opusa ndi anzeru amaonetsa makhalidwe awo.

At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.

PaMutemo weSabata, United States “inoramba hwaro hwese hweBumbiro rayo.” Nguva iyo basa iri rakapedziswa yakatanga nePatriot Act muna 2001. Kubva muna 2001 kusvika paMutemo weSabata zvinomirira basa rinofambira mberi rekuramba Bumbiro. Basa iroro rinofambira mberi rinowirirana nemutsara wechiporofita umo kuumbwa kwemufananidzo wechikara kunopedziswa. Mutsara wemufananidzo wechikara ungangoonekwa seune kuoma kuduku, asi kuoma kwacho kwakafanira kunzwisiswa. Chinounza kuoma pamutsara wemufananidzo wechikara ndechekuti unomirira mitsara miviri.

For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.

Pachikara chepasi mhuka ine nyanga mbiri, mitsara miviri iyoyo ndiyo nyanga dzeRepublicanism neProtestantism. Nyanga mbiri idzodzo dzinobatana muukama hwekereke nehurumende, uye nokudaro dzinozadza kuumbwa kwemufananidzo wechikara. Saka mutsetse wokuumbwa kwemufananidzo wechikara une mitsara miviri mukati memutsetse mumwe chete, nokuti nyanga dzeRepublican neProtestant dzinofambirana pamwe chete munhoroondo, asiwo mitsara yadzo yega-yega ine uchapupu hwayo hwechiporofita hwainofanira kutakura. Mutsetse mumwe wechiporofita, une zvidzidzo zviviri zvinofambirana pamwe chete, wakaoma kupfuura kungoratidza zviratidzo zvenguva zvezviito zvematongerwo enyika zvinomiririra kutaura kunobatanidzwa neBumbiro reMitemo.

The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.

Mitsetse miviri yenyanga dzeRepublican nezePurotesitendi inowedzerwazve kuoma nechokwadi chechiporofita chokuti mukati menyanga yeRepublican mune nhoroondo yokurwisana pakati pevaDemocrat vaifarira uranda, nevaRepublican vaipikisa uranda; uyezve kuti mukati menyanga yePurotesitendi mune nzira inopfuurira yokuedzwa inotevera vakadzi vakachenjera navakapusa mukati menhoroondo yenyanga yePurotesitendi. Kunyange zvakadaro, zvinokosha zvikuru kuti tigadzikane muzvokwadi izvi.

Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.

Mukati memutsara unomiririrwa nenyanga mbiri dzechikara chepanyika mune mufananidzo unofambirana wokuti munhu angaumba unhu hwaKristu kana unhu hwaSatani, izvo zvinoenzana nokuti angaumba mufananidzo waKristu kana mufananidzo wechikara; nokuti muchirevo ichi “chikara” chinomiririra chisikwa chakasikwa chichipesana noMusiki. Kuumbwa kwehunhu uhwu kunoitwa mukati pakati pavanhu vose, nokuti nguva yokuedzwa painopera kunongova namapoka maviri chete. Kuumbwa uku kunoitwawo kunze, kubudikidza nomubatanidzwa uri pakati pesimba roupapa neUnited Nations.

So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.

Na, nguva yokuedzwa yokuvumbwa komufananidzo wechikara yakatanga muna 2001, uye inoguma pamutemo weSvondo muUnited States. Mukati menguva iyoyo, nhoroondo youprofita yenyanga mbiri dzechikara chenyika inoratidza kupokana kwomukati nokwokunze mukati menyanga dzadzo dzakasiyana-siyana, kungava kwechitendero kana kwezvematongerwo enyika, uyewo kurwisana pakati penyanga mbiri dzacho pachadzo.

The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.

Mutemo wa zuva reSvondo muUnited States unomirira yambiro yokutiza iyo Jesu akaratidza se“chinonyangadza chinoparadza.” Mutemo wezuva reSvondo muUnited States ndiwo mhedziso yenguva yakatanga muna 2001. Patriot Act ndiyo “chinonyangadza chinoparadza chakataurwa naDanieri”, uye yakaratidzwa naJesu sechiratidzo chokutiza kubva mukuparadzwa kuri kuuya.

The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.

Mutemo wePatriot unosanganisira chiedza chechiporofita cha1888, pamwe neBlair Bill. Naizvozvo, Mutemo wePatriotwo zvakare, muchiporofita, une chiratidzo chemufananidzo wemutemo weSvondo; saka nguva inotangira muna 2001 inotanga nemutemo weSvondo sezvawakatifananidzirwa na1888—Blair Bill, 2001—Patriot Act, uye inopera nemutemo weSvondo.

The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.

Yambiro yokuti vatize mumaguta muna 2001 inomiririra, muchimiro chechiporofita, yambiro yokutiza kubva muBhabhironi panguva yomurayiro weSvondo. Kutongwa kunouyiswa pamusoro peUnited States panguva yomurayiro weSvondo kunomiririra kutongwa kuchauyiswa pamusoro penyika yose apo Mikaeri achasimuka uye nguva yokupiwa vanhu mukana wokuedzwa ichavharwa. Chisimbiso chaKristu seArfa naOmega chinoramba chichimiririrwa mukati mezvokwadi dzinomiririrwa neBlair Bill muna 1888, uye nezvose zvinomiririrwa na1888, zvichidzokororwa muna 2001.

2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.

2001, iyo yakafananidzirwa na1888, inomiririra kwete chete chiratidzo chokutiza sezvinomiririrwa nechinonyangadza chinoparadza, asi yakamomiririrwawo na66 AD uye nokukombwa kwaCestius. Kukombwa kwaTitus muna 70 AD kunomiririra mutemo weSvondo muUnited States. Mutemo weSvondo muUnited States unomiririrwa negore ra321 uye nomutemo wokutanga weSvondo waConstantine, uye 538 inomiririra nguva iyo rudzi rwokupedzisira rwenyika runokundwa nechiratidzo chechikara.

2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.

2001 ndi 1888, Cestius ndi chaka cha 66 AD. Lamulo la Lamlungu ndi Tito ndi zaka za 70 ndi 321. 2001 lilinso ubatizo wa Yesu, ndi kutsika kwake mu Chivumbulutso chaputala 10 pa Ogasiti 11, 1840. Zizindikiro zonsezi zimathandizira pa mzere wa Constitution.

The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.

Nhoroondo yechiporofita yeUnited States inofambirana nenhoroondo yeAdventism. Muna 1798 upapa hwakagamuchira ronda rwahwo runouraya, uye 1798 ndiyo yaiva nguva yokuguma apo chikamu chezviporofita zvaDanieri chaiva nechokuita nenhoroondo yengirozi yokutanga neyengirozi yechipiri yaZvakazarurwa gumi nechina chakazarurwa. Ipapo muna 1798 ndipo panoratidzwa kutanga kwechiporofita kweAdventism, uye muna 1798 chikara chepanyika chine nyanga dzakafanana nedzegwayana chakava umambo hwechitanhatu hwechiporofita cheBhaibheri.

1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.

1798 yakatangirwa nezviratidzo zvitatu zvechiporofita zvine chokuita nemutsara wechikara chepanyika, uye naizvozvo nekutaura kweUnited States, pamwe chete neBumbiro reMitemo reUnited States. Zviratidzo zvitatu izvozvo zvaiva Declaration of Independence, yakataurwa muna 1776, zvichiteverwa neBumbiro reMitemo muna 1789, uyezve Alien and Sedition Acts ya1798.

Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.

Mapfundo matatu hayo yanahusu mstari wa kinabii wa Katiba na yanaashiria mwanzo wa ufalme wa sita wa unabii wa Biblia. Sheria ya Jumapili ndiyo mwisho wa utawala wa ufalme wa sita wa unabii wa Biblia, na kwa hiyo, kwa ulazima wa kinabii, lazima kuwepo mapfundo matatu ya kinabii yanayotangulia mwisho huo, kama yalivyowakilishwa kwa mfano na mapfundo matatu yaliyotangulia mwanzo wake.

In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.

Muna 2001, pakuwira kweshongwe, Patriot Act inofananidzirwa neBlair Bill ya1888, pamwe chete nokumukira kwakajeka kwehutungamiri hweAdventism paMinneapolis General Conference. Kumukira uko mutumwa akaudza Sista White kuti kwaifananidzirwa nokumukira kwaKora, Dhatani naAbhiramu pamusoro paMozisi, kunofananidzwawo norubhabhatidzo rwaKristu muna AD 27, kudziviswa kweIslam musi wa11 Nyamavhuvhu 1840, neDeclaration of Independence muna 1776, pamwe chete ne“chinyangadzo chokuparadza, chakataurwa naDhanieri muporofita” sechiratidzo chokutiza hasha dziri kuuya, sezvinomiririrwa naCestius uye AD 66.

If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.

Kana uchiri kukwanisa kurangarira kuti mutsetse wechiporofita watiri kufunga zvino ndiwo mutsetse weBumbiro reMitemo reUnited States, mitsetse yose yechiporofita yambotaurwa inobatsira uye inosimbisa dingindira rechiporofita rinomiririrwa nemutsetse weBumbiro reMitemo. Asi mutsetse unoratidzika kuva ndiwo wakanyanya kubatana nemimwe ndiwo mutsetse wekuumbwa kwemufananidzo wechikara. Mufananidzo wechikara mufananidzo wechikara chehupapa, chinomiririrwa sechikara chine mukadzi anotonga pamusoro pacho, zvinova kubatanidzwa kwechechi nehurumende, chechi iri iyo inodzora ukama ihwohwo. Kuti United States iumbe mufananidzo kuchikara, Chipurotesitendi chakatsauka chinofanira kutonga hurumende zvakadaro kusvikira padanho rokuti hurumende ichapasa uye ichamanikidzira mitemo yechitendero, uye pakupedzisira mutemo weSvondo.

As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.

Sezvo mashandiro okuumba mufananidzo wechikara achizadzikiswa, Bumbiro reMitemo, rakanyorwa rine nheyo huru yakanyorwa naThomas Jefferson se“kuparadzaniswa kwechechi nehurumende,” rinofanira kupidigurwa. Kana runyanga rwechiPurotesitendi rwava nesimba rokutungamirira runyanga rwechiRipabhuriki kuti rwusimbise mirairo yechitendero, moyo chaiwo weBumbiro reMitemo unobvarurwa; nokudaro munoonekwa ukama hwechiporofita pakati pemutsetse weBumbiro reMitemo nomutsetse womufananidzo wechikara.

The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.

Nguva iyo mufananidzo wechikara unoumbwa yakatanga muna 2001, nePatriot Act, uye inoguma pamutemo weSvondo, apo chiratidzo chechikara chinosimbikidzwa. Munguva iyoyo mvura yekupedzisira inosaswa, nokuti mvura yekupedzisira inotanga kunaya apo mutumwa ane simba waZvakazarurwa gumi nesere anoburuka uye anovhenekera nyika nokubwinya Kwake, izvo, maererano naHanzvadzi White, zvaizoitika apo zvivako zvikuru zveGuta reNew York zvaizowisirwa pasi nokubata kwaShe.

> “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.

> “Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye nguvu atashuka kutoka mbinguni, na dunia yote itaangazwa kwa utukufu wake.” Review and Herald, Aprili 21, 1891.

The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.

Nthawi ya kuwazidwa kwa mvula ya masika omaliza ikuimira nthawi imene tirigu ndi namsongole a m’badwo womaliza wa Chiadventisti akusefedwa ndi kuyeretsedwa. Kusefedwa ndi kuyeretsedwa kumeneko kumathera pa lamulo la Lamlungu, ndipo anamwali anzeru amene ali ndi mafuta pamene vuto la lamulo la Lamlungu lifika, amasindikizidwa, ndipo kenako Mzimu Woyera amatsanuliridwa popanda muyeso kufikira Mikaeli aima ndipo nthawi ya chisankho cha munthu itseke.

During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.

Munguva yokuumbwa kwechifananidzo chechikara muUnited States, mvura yokupedzisira ichange ichingosasa; uye munguva yokuumbwa kwechifananidzo chechikara munyika yose, mvura yokupedzisira ichadururwa pasina mwero.

In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.

Muna 2001 kuedzwa kwechechi yeLaodicea yeSeventh-day Adventist kwakatanga, sezvakaratidzwa nemufananidzo wevaPurotesitendi wa11 Nyamavhuvhu 1840, uye neIsraeri yekare panguva iyo Kristu akabhabhatidzwa.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> “Nguva yokuedzwa yava pedyo nepamusoro pedu, nokuti kuchema kukuru kwengirozi yechitatu kwatotanga kare mukuzarurwa kwekururama kwaKristu, Mudzikinuri anoregerera chivi. Uku ndiko kutanga kwechiedza chengirozi iyo kubwinya kwayo kuchazadza nyika yose.” Selected Messages, bhuku 1, 362.

The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.

Muedzo wokupedzisira wevanhu vesungano yekare unotanga apo chiedza chemutumwa waZvakazarurwa gumi nesere chinotanga kuparidza shoko rake. Shoko rake rinomirirwawo mundima nhatu dzokutanga dzechitsauko chegumi nesere chaZvakazarurwa, uye ndima nhatu idzodzo, maererano naSista White, dzakazadzikiswa apo zvivako zvikuru zveGuta reNew York zvakawira pasi.

The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.

Ipapo ni hatangira igikorwa cyo kugeragezwa, nk’uko gihagarariwe na Yohana mu gice cya cumi cy’Ibyahishuwe. Ikigeragezo cyari ukumenya niba wari gufata agatabo gato kari mu kuboko k’umumarayika, maze ukakarya. Muri icyo gihe cyo kugeragezwa, mu gihe imvura y’itumba ya nyuma irimo kuminjagirwa, igwa gusa ku bahitamo gufata ako gatabo gato no kukarya.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Vazhinji vakundikana, pamwero mukuru, kugamuchira mvura yokutanga. Havana kuwana zvose zvinobatsira izvo Mwari akavapa saizvozvo. Vanotarisira kuti kushayikwa ikoko kuchazadzikiswa nemvura yokupedzisira. Kana kuwande kukuru-kuru kwenyasha kwazopiwa, vanoronga kuzarura mwoyo yavo kuti vaigamuchire. Vari kuita chikanganiso chinotyisa. Basa rakatangwa naMwari mumwoyo womunhu pakupa chiedza Chake nezivo Yake rinofanira kuramba richifambira mberi nguva dzose. Munhu mumwe nomumwe anofanira kuziva kushaiwa kwake pachake. Mwoyo unofanira kubviswa tsvina yose nokucheneswa kuti uve pokugara Mweya. Kwakanga kuri nokureurura nokusiya chivi, nomunyengetero wakasimba, uye nokuzvitsaurira kwavo kuna Mwari, kuti vadzidzi vokutanga vakagadzirira kudururwa kweMweya Mutsvene paZuva rePentekosti. Basa rimwe chetero, asi pamwero mukuru kupfuura, rinofanira kuitwa zvino. Ipapo mumiriri womunhu aingofanira chete kukumbira chikomborero, uye kumirira Ishe kuti apedzise basa rine chokuita naye. NdiMwari akatanga basa iri, uye Iye achapedzisa basa Rake, achiita kuti munhu ave akakwana muna Jesu Kristu. Asi hakufaniri kuva nokuregeredza nyasha dzinomiririrwa nemvura yokutanga. Vaya bedzi vari kufamba maererano nechiedza chavakapiwa ndivo vachagamuchira chiedza chikuru. Kana tisingafambire mberi zuva rimwe nerimwe mukuratidza unhu hunoshingaira hwechiKristu, hatizozivi zviratidzo zveMweya Mutsvene mumvura yokupedzisira. Inogona kunge ichinaya pamwoyo yakatipoteredza kumativi ose, asi isu hatizozvizivi kana kuigamuchira.” Testimonies to Ministers, 506, 507.

Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.

Avo vakadya shoko re2001 vaipiwa shoko rakanga rakafanira nguva iyoyo, asi vaifanira kuedzwa kuti zvionekwe kana vakanga vanyatsopinza shoko iri mukati mavo kuva chiitiko chakagadzirirwa chisimbiso chaMwari. Naizvozvo munguva iyoyo mvura yokupedzisira inomiririrwa sokusasa, nokuti gorosi nemasora zvichiri pamwe chete. Naizvozvo, Hanzvadzi White vanoti, “Inogona kunge ichiwira pamwoyo yakatipoteredza pose, asi hatizozvizivi kana kuigamuchira.” Kana vakachenjera vaparadzaniswa nemapenzi, mvura yokupedzisira inobva yadururwa isina chiyero, sezvayakanga yakaita paPendekosti, iyo inomiririra mutemo weSvondo.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Zvekare, mifananidzo iyi inodzidzisa kuti hakuzovi nenguva yokuedzwa pashure perutongo. Kana basa revhangeri rapera, pakarepo panotevera kupatsanurwa pakati pevakanaka nevakaipa, uye magumo eboka rimwe nerimwe anobva asimbiswa nokusingaperi.” Christ’s Object Lessons, 123.

The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.

Nguva yokusasa kwemvura yekupedzisira zvishoma nezvishoma, inoteverwa nenguva iyo mvura yekupedzisira inodururwa isina kuyerwa, inoratidzwawo senguva mbiri umo kutongwa kunoitwa pamusoro pevanhu vaMwari. Nguva yokutanga yokutongwa pamusoro pevanhu vaMwari yakatanga neimba yaMwari musi waGunyana 11, 2001, uye pakutongwa kwemutemo weSvondo ndipo panobva paitwa kutongwa pamusoro peboka raMwari rimwe, vari kugamuchira kana kuramba kuchema kukuru kwengirozi yechitatu kunotanga pamutemo weSvondo muUnited States, uye kunopera apo Mikaeri anosimuka, uye nguva yokuyedzwa kwavanhu inovharwa.

The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.

Vipindi viwili vya mvua ya masika ya mwisho, ambavyo pia ni vipindi viwili vya hukumu inayoanza na nyumba ya Mungu, kisha ikaendea kundi lingine la Mungu, pia ni vipindi viwili vya kuundwa kwa sanamu ya mnyama.

Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.

Mukati mekutanga kwenguva mbiri idzodzo dzechiporofita, apo kutongwa kunouyiswa pamusoro pekereke yaMwari uyewo pamusoro peUnited States, ndimo mune nhoroondo imwe chete iyo runyanga rweRepublican nerunyanga rwePurotesitendi zvose zvinotongwa. Panzvimbo chaipo panorutsirwa Adventism yeRaodhikia ichibva mumuromo waIshe, United States inozadza mukombe wayo wenguva yokuedzwa, uye kuparadzwa kwenyika kunouyiswa pamusoro porudzi irworwo, zvino Satani anozozviratidza ndokutanga basa rake rinoshamisa. Vane zana namakumi mana nezvina ezviuru vanoiswa chisimbiso uye vanosimudzirwa sechiratidzo panguva yomutemo weSvondo.

We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”

Tinoziviswa kuti hazvibviri kupa mufungo upi noupi we“zvichasangana navanhu vaMwari vachange vari vapenyu panyika apo kubwinya kwokudenga nokudzokororwa kwokutambudzwa kwenguva dzakapfuura zvichange zvasangana.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.

> “సాతాను శ్రద్ధగల బైబిలు విద్యార్థి. తన కాలము స్వల్పమై యున్నదని అతడు తెలిసికొనెను; అందుచేత ఈ భూమిమీద ప్రభువు కార్యమునకు ప్రతిచోట ప్రతిబంధకముగా నిలువదలచుచున్నాడు. ఆకాశమహిమను గడచిన కాలముల హింసల పునరావృతితో కలిసినప్పుడు భూమిమీద సజీవులై యుండబోవు దేవుని ప్రజల అనుభవమును గూర్చి ఏదైన అభిప్రాయమును సమగ్రంగా తెలియజేయుట అసాధ్యము. వారు దేవుని సింహాసనమునుండి వెలువడుచున్న వెలుగులో నడచుదురు. దూతల ద్వారా పరలోకమునకును భూమికిని మధ్య నిరంతర సంబంధము కలుగుచుండును. మరియు సాతాను, దుష్టదూతలచే చుట్టబడియుండి, తానే దేవుడనని ప్రకటించుచు, సాధ్యమైతే ఎన్నుకొనబడిన వారినికూడ మోసపరచుటకై నానావిధముల అద్భుతములు చేయును. దేవుని ప్రజలు అద్భుతములు చేయుటలో తమ భద్రతను కనుగొనరు; ఎందుకనగా చేయబడబోవు అద్భుతములను సాతాను నకిలీ చేయును. శోధింపబడి పరీక్షింపబడిన దేవుని ప్రజలు నిర్గమకాండము 31:12–18లో చెప్పబడిన సూచనయందు తమ శక్తిని కనుగొందురు. వారు సజీవ వాక్యముపై తమ స్థానం దృఢపరచవలెను: ‘వ్రాయబడియున్నది.’ వారు సురక్షితముగా నిలువగల ఏకైక పునాది ఇదే. దేవునితో తమ నిబంధనను భంగపరచినవారు ఆ దినమున దేవునియెడల నుండక, నిరీక్షణలేనివారై యుందురు.” టెస్టిమోనీస్, సంపుటి 9, 16.

The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”

Ukudzokororwa kwekutambudzwa kwemunguva yakapfuura kunotanga panguva yomurayiro weSvondo muUnited States, nokuti Satani anotanga panguva iyoyo basa rake rinoshamisa, uye mhandara dzakangwara, idzo dzakatotova “dzakaedzwa nokuedzwa,” panguva iyoyo dzicha “famba muchiedza chinobva pachigaro choushe chaMwari.” Izvi zvichazadzikiswa kubudikidza nebasa revatumwa, nokuti “kubudikidza nenzira yevatumwa kuchava nokukurukurirana kusingaperi pakati pedenga nenyika.”

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Watiwa-mafuta wanaosimama kando ya Bwana wa dunia yote wana nafasi ile iliyowahi kupewa Shetani kama kerubi afunikaye. Kwa viumbe watakatifu wanaokizunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya daima na wakaaji wa dunia. Mafuta ya dhahabu yanawakilisha neema ambayo kwa hiyo Mungu huendelea kuyapatia taa za waamini, ili zisididimie na kuzimika. Isingekuwa kwamba mafuta haya matakatifu humiminwa kutoka mbinguni katika jumbe za Roho wa Mungu, mawakala wa uovu wangekuwa na utawala kamili juu ya wanadamu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Mwari vanokudzwa zvishoma kana tisingagamuchiri mashoko avanotitumira. Nokudaro tinoramba mafuta endarama avaangadururira mumweya yedu kuti azopiwa kune vari murima. Kana kudanwa kukasvika, ‘Tarirai, chikomba chauya; budai munochisangana nacho,’ avo vasina kugamuchira mafuta matsvene, vasina kuchengeta nyasha dzaKristu mumwoyo yavo, vachawana, savasikana vakapusa, kuti havana kugadzirira kusangana naShe wavo. Havana, mukati mavo pachavo, simba rokuwana mafuta acho, uye upenyu hwavo hunoparara. Asi kana Mweya Mutsvene waMwari uchikumbirwa, kana tikanyengetera, sezvakaita Mozisi, ‘Ndiratidzei kubwinya kwenyu,’ rudo rwaMwari ruchadururirwa mumwoyo yedu. Kubudikidza nemipombi yendarama, mafuta endarama achapiwa kwatiri. ‘Hazvisi nesimba, kana noukuru, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Nokugamuchira mwaranzi inopenya yeZuva roKururama, vana vaMwari vanopenya semwenje munyika.” Review and Herald, July 20, 1897.

The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.

Vakachenjera ndivo vakaiswa chisimbiso muna Zvakazarurwa chitsauko chechinomwe naEzekieri chitsauko chepfumbamwe, uye vanopesaniswa nemapenzi anoshoora Ishe nokuramba “kutaurirana kwaanotumira.” Mapenzi ndivo “vakaputsa sungano yavo naMwari avo pazuva iro vachava vasina Mwari uye vasina tariro.” Mapoka iwayo maviri akaedzwa uye akaunzwa panzvimbo apo akaratidza hunhu hwawo zvichibva pakuti akagamuchira kana kuramba shoko renguva yacho. Shoko renguva yacho kubva musi wa11 Gunyana 2001 rave riri shoko remvura yokupedzisira.

The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.

Ujumbe wa mvua ya masika ya mwisho unatambuliwa kwa mbinu ya mstari juu ya mstari kama ilivyowekwa katika Isaya sura ya ishirini na nane. Mbinu ya mstari juu ya mstari ndiyo njia iliyowekwa na Mungu ya kujifunza Biblia, na kwa hiyo kuukataa mbinu hiyo si tu kuikataa ujumbe unaowakilishwa kwa matumizi ya mstari juu ya mstari, huku kidogo na kule kidogo, bali pia ni kumkataa Mtoaji wa mbinu hiyo.

Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.

Na ntlha ya melelwane e e tlhotlheleditsweng e e senotsweng mo tiragalong ya teko e e isang mo go tshwaeleng ka sekano ga ba ba dikete di lekgolo le masome a mane le bonê, go bonala sentle gore tsela e le nosi e ngwana wa Modimo a ka ralalang hisitori e mo go yone “kgalalelo ya legodimo le poeletso ya dipogisego tsa bogologolo di kopantsweng,” ke go nna mo maitemogelong a mo go one lesedi le le tswang mo setulong sa bogosi sa Modimo le ka lemogiwang. Le tshwanetse go lemogiwa; fa le sa lemogiwe, ga le thuse sepe, mme re timetse.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Hatifaniri kumirira mvura yokupedzisira. Iri kuuya pamusoro pavose vachaziva nokugamuchira dova nemvura dzezvikomborero zvenyasha zvinotinayira. Kana tichiunganidza zvimedu zvose zvechiedza, kana tichikoshesa ngoni dzaMwari dzakavimbika, iye anofarira kuti timuvimbe, ipapo chipikirwa chose chichazadzikiswa. [Isaya 61:11 yakatorwa.] Nyika yose inofanira kuzadzwa nokubwinya kwaMwari.” The Seventh-day Adventist Bible Commentary, vhoriyamu 7, 984.

In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.

Panguva yakatanga apo mutumwa waZvakazarurwa gumi nesere akazadza nyika yose nokubwinya Kwake, kutanga musi wa11 Gunyana 2001, mvura yokupedzisira yakangouya chete “pamusoro” peavo “vakaziva nokuzvitorera dova nemvura zhinji dzenyasha idzo” dziri “kutinayira pamusoro pedu.” “Kukanganisa kukuru” kwakambotaurwa naHanzvadzi White, kwakaitika apo mhandara dzakapusa dzakafunga kuti dzaigona kumirira kusvikira mvura yokupedzisira yadururwa pasina chipimo; nokuti ipapo dzakafunga kuti dzaigona kuzobata zvakasara. Hazvina kudaro; avo chete vari kukura mukunzwisisa kwavo kweShoko raMwari rechiporofita ndivo vanogamuchira chiedza chakawanda.

As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.

Paunenge tichipedzisa nyaya ino, chirevo chandinoda kuratidza chine chekuita nechinangwa chenguva yokuedzwa yatiri mairi zvino. Kana tichizofamba “muchiedza chinobva pachigaro choushe chaMwari” panguva iyo kutambudzwa kwenguva dzakapfuura kunodzokororwa, tichafanira kuva noutongi hwakazara hweShoko rechiprofita dambudziko risati rasvika.

In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.

Mumutsauko yokutanga, Danieri navarume vatatu vaya vakanga vatopera kudzidziswa kwavo vasati vapinda kuti vaedzwe naNebhukadhinezari. Kwemazuva makumi mana Kristu akazarurira vadzidzi kunzwisisa kweShoko rechiprofita nguva isati yasvika yemazuva gumi umo vadzidzi vakakwanisa kuzadzisa kubatana kwavo. Zvino kwakatevera Pentekosti, iro rinomiririra mutemo weSvondo.

In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.

Muna Dhanieri chitsauko 3, Shadraki, Meshaki naAbhedhinego vakaudza Nebhukadhinezari kuti vakanga vasingadi imwe nguva yokuwedzera, nokuti vakanga vatotemera kare zvavaifanira kuita panguva yokuedzwa yomutemo weSvondo. Kuvimbika kwavo kwakakudzwa pavakafamba muchoto pamwe chete naKristu, uye shoko ravakanga vatogadzikana mariri pamberi pokuedzwa rakasvitswa kunyika yose yaizivikanwa panguva iyoyo navose vakuru vakanga vauya kuzoshanya vakaona chishamiso chaiva muchoto.

We will continue these thoughts in the next article.

Ticharamba nepfungwa idzi munyaya inotevera.

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