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

Le Livre de Daniel — Numéro cent quarante

The Last Promise: Unveiling the Role of Elijah Before the Day of the Lord

Ahadi ya Mwisho: Kufunua Jukumu la Eliya Kabla ya Siku ya Bwana

Author

Jeff Pippenger

Published

March 16, 2024

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The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.

Chipikirwa chekupedzisira cheTestamende Yekare ndechokuti, zuva guru uye rinotyisa raShe risati rasvika, Eria aizouya.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.

> Yeukai murangarire murayiro waMozisi muranda wangu, wandakamuraira paHoreb nokuda kwaIsiraeri yose, pamwe chete nemitemo nezviga zvokutonga. Tarirai, ndichakutumirai Eria muporofita, zuva guru rinotyisa raShe risati rasvika; uye iye achadzorera mwoyo yamadzibaba kuvana, nomwoyo yavana kumadzibaba avo, kuti ndirege kuuya ndikarova nyika nokutuka. Maraki 4:4–5.

The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.

Eliya anouya pakutanga pe“zuva guru rinotyisa raShe,” mumiriri mumwe chetewo zvake, uyezve isangano rine chokuita neshoko raanozivisa. Naizvozvo Eliya anotumwa ndivo zviuru zana nemakumi mana nezvina zvisingaraviri rufu, sezvinomiririrwa naEnoki naEliya. Ndivo vanosimudzwa sechiratidzo panguva yomurayiro weSvondo uri kuda kuuya.

The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.

Eliya wa siku ya mwisho pia aliwakilishwa na Yohana Mbatizaji, lakini Yohana hakuwakilisha wale mia moja arobaini na nne elfu. Aliwakilisha wale wanaojiunga na vuguvugu hili na kuikubali ujumbe wa mjumbe wa siku ya mwisho, ambao baadaye huuawa na upapa katika saa ya mzozo wa sheria ya Jumapili unaoanza kwa sheria ya Jumapili iliyo karibu kuja na kumalizika wakati Mikaeli atasimama na upapa kufikia mwisho wake pasipo kuwapo wa kuusaidia.

Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.

Eliya anaimirirwa paGomo reKarimeri, uye Johani anaimirirwa muimba yemabiko aHerodhi. Zvapupu zviviri izvozvo zvenhoroondo zvinoratidza mapoka maviri avanhu vaMwari vemazuva okupedzisira anomiririrwa muna Zvakazarurwa chitsauko chechinomwe. Vane zana namakumi mana nezvina zvuru nechaunga chikuru zvinoenderana neGomo reKarimeri uye nemabiko ezuva rokuberekwa raHerodhi. Mitsara miviri iyoyo youprofita inopa hwaro hwakasimba hwokutarisa kuti zvinhu zviri pamusoro worusere, ndiko kuti, rwuri rwemusoro minomwe iri muna Zvakazarurwa gumi nechinomwe, zvinyatsozivikanwe nokungwarira, zvine rondedzero yakakwana youprofita inojekesa kuti sei uye nokuda kwei mutungamiri wokupedzisira, anova mutungamiri worusere anobva kune vanomwe, achiva mudzvanyiriri mukuru weUnited States mumafambiro okupedzisira oushe hwechitanhatu hwouprofita hweBhaibheri.

At the Sunday law the threefold union is accomplished.

Pa mutemo weSabata, kubatana kweutatu kunenge kwazadzikiswa.

> “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.” Testimonies, volume 5, 451.

> “Nechisungo chinomanikidza kusimbiswa kwehurongwa hwePapa chichityora mutemo waMwari, nyika yedu ichazvibvisa zvizere pakururama. Apo chiPurotesitendi chichatambanudza ruoko rwayo kuyambuka gaka kuti chibate ruoko rwesimba reRoma, apo chichasvika pamusoro pegomba rakadzika kuti chibatisane maoko neMweya yeUroyi, apo, pasi pesimba remubatanidzwa uyu wakapetwa katatu, nyika yedu icharamba nheyo imwe neimwe yeBumbiro rayo sehurumende yechiPurotesitendi uye yeruzhinji, uye ichagadzira zvigadziro zvekuparadzirwa kwenhema nekunyengera zveupapa, ipapo tinogona kuziva kuti nguva yasvika yokushanda kunoshamisa kwaSatani uye kuti magumo ava pedyo.” Testimonies, vhoriyamu 5, 451.

Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.

Zvisineiwo, mumufananidzo uyu mune hurongwa hwezviitiko, uye hurongwa ihwohwo inyaya yeshoko rakafemerwa. Icho chiitiko chinoitika pachirevo, icho pane imwe pfungwa chiri chiitiko chimwe chete, asi chokwadi chiri kutevedzana kwakanyatsorongeka kwezviitiko. Pa“chirevo” United States inorega kuva umambo hwechitanhatu hwechiporofita cheBhaibheri, zvinoreva kuti ndipo panotangira umambo hwechinomwe, asi umambo hwechinomwe hunobvumirana kupa umambo hwahwo kuchikara. Apo muporofita wenhema anokundwa, dhiragoni inotora nzvimbo yayo, uye pakarepo inopa hafu youmambo hwayo kuchikara.

At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.

Pamusorosoro yeKarimeri, pakanga pane vaprofita vaBhaari mazana mana namakumi mashanu, uye vaprofita vomusango vatsvene mazana mana vaiva muSamaria vachidya patafura yaJezebheri.

> Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.

> Saka zvino tumira, uunganidzire kwandiri Israeri yose paGomo reKarimeri, navaporofita vaBhaari vana mazana mana namakumi mashanu, navaporofita vematanda matsvene vana mazana mana, vanodya patafura yaJezebheri. 1 Madzimambo 18:19.

Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.

Eriya anozivisa kusangana paGomo reKarimeri segakava, kwete chete semubvunzo wokuti ndiani akanga ari Mwari wechokwadi, asiwo kuti rakanga riri gakava pamusoro pokuti ndiani akanga ari muprofita wechokwadi.

> Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.

> Elia akati kuvanhu, “Ini, ini ndoga, ndasara ndiri muporofita waJehovha; asi vaporofita vaBhaari varume vane mazana mana namakumi mashanu.” 1 Madzimambo 18:22.

When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.

Musoro waEriya pawakapedzwa nomoto wakaburuka kubva kudenga, ipapo akauraya navoko rwake pachake vaporofita vaBhaari vanosvika mazana mana namakumi mashanu.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

> Kaci Éliya dakwatira kuna kuti, “Mugwate aneneri a Baala; pasapulumuke ngakhale mmodzi wa iwo.” Ndipo iwo anawagwira; ndipo Éliya anawatsitsa ku mtsinje wa Kishoni, nawapha kumeneko. 1 Mafumu 18:40.

Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.

Bhahari aive mwari wenhema wechirume, uye vaporofita vana zana vegwenzi, vakanga vachiri kuna Jezebheri, vachidya patafura yake muguta reSamaria, ndivo vaiva vaporofita vomwari wechikadzi, Ashtaroti. Mwari wechikadzi uyu akapona pakuurayiwa kwakaitwa vaporofita paGomo reKarimeri naEria.

> “The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.

> “Vanhu vaiva pamusoro pegomo vakazviwisira pasi nokutya nokushamisika pamberi paMwari asingaonekwi. Vakanga vasingagoni kutarisa moto wakapenya, unoparadza, wakatumwa uchibva Kudenga. Vaitya kuti vaizoparadzwa mukutsauka kwavo nokutadza kwavo. Vakadanidzira nenzwi rimwe, iro rakanzwika pamusoro pegomo, rikanzwika kumapani ari pasi pavo nokujeka kunotyisa richiti, ‘Jehova, ndiye Mwari; Jehova, ndiye Mwari.’ Israeri pakupedzisira yakamutswa uye yabviswa mukunyengedzwa. Vakaona kutadza kwavo uye kuti vakanga vazvidza Mwari zvikuru sei. Hasha dzavo dzakamukira vaprofita vaBhaari. Nokutya kukuru, Ahabhi navaprista vaBhaari vakaona kuratidzwa kunoshamisa kwesimba raJehovha. Zvakare kwakanzwika, namashoko omurayiro anoshamisa, inzwi raEriya kuvanhu richiti, ‘Batai vaprofita vaBhaari; ngaparege kuva nomumwe wavo anopunyuka.’ Uye vanhu vakanga vagadzirira kuteerera shoko raEriya. Vakabata vaprofita venhema vakanga vavanyengera, vakavauyisa kurukova Kishoni, uye ipapo Eriya, noruoko rwake amene, akauraya vaprista ava vainamata zvifananidzo.” Review and Herald, October 7, 1873.

Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.

Gomo reKarimeri rinomirira mutemo weSvondo uri kuuya nokukurumidza muUnited States. Panguva iyoyo ndipo panoratidzirwa mureza wevane zviuru zana namakumi mana nezvina (vanomiririrwa naEria). Ipapo ndipo panonyatsoratidzwa nyanga yechiPurotesitendi yechokwadi, ichisiyaniswa zvakajeka nenyanga yechiPurotesitendi yenhema, iri muSamaria, ichidya zvokudya zvaJezebheri. Ipapo ndipo panoguma nyanga yeRepublican, yakanga yava nyanga yechechi nehurumende zvose mukutungamirira kwayo kusvika paGomo reKarimeri, somuzinda wechitanhatu woumambo hwouprofita hweBhaibheri. Chinobva chasara ndiAhabhu, norudzi rwake rune zvikamu gumi, naJezebheri, uyo anga akazvivanza muSamaria, achidya pamwe chete navaPurotesitendi vakatsauka. Umambo hwechitanhatu hwapera, uye mvura inobva yauya isina mwero.

At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.

Pamabiko a kubadwa kwa Herode, Eliya, woyimiridwa ndi Yohane M’batizi, ali m’ndende ya Aroma akuyembekezera kupulumutsidwa kapena imfa. Palibe aneneri a Baala oti achite kuvina kwa chinyengo; alipo Salome yekha, mwana wamkazi wa Yezebeli. Herode ndi abwenzi ake achifumu aledzera ndi vinyo wa Babulo, pakuti kubadwa kwakeku kuyimiranso lamulo la Lamlungu, ndipo mitundu yonse inayamba kumwa vinyo wa Babulo pa September 11, 2001, nthawi yayitali chisanafike lamulo la Lamlungu lomwe likubwera posachedwa.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Pambuyo pa zinthu izi ndinaona mngelo wina akutsika kuchokera kumwamba, wokhala ndi mphamvu yaikulu; ndipo dziko lapansi linawalitsidwa ndi ulemerero wake. Ndipo anafuula mwamphamvu ndi liwu lalikulu, kuti, Babulo wamkulu wagwa, wagwa, ndipo wasanduka pokhalamo ziwanda, ndi malo ogwiritsiramo mzimu uliwonse wonyansa, ndi khola la mbalame iliyonse yodetsedwa ndi yonyansa. Pakuti mitundu yonse ya anthu yamwa vinyo wa mkwiyo wa chiwerewere chake, ndipo mafumu a dziko lapansi achita naye chiwerewere, ndipo amalonda a dziko lapansi alemera chifukwa cha kuchuluka kwa zokometsera zake. Chivumbulutso 18:1–3.

These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.

Aya mavhesi matatu akazadzikiswa apo zvivako zvikuru zveNew York, twin towers, zvakawisirwa pasi nokubata kwaMwari.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Zvino shoko rava kuuya here rokuti ndakazivisa kuti New York inofanira kukukurwa nemafungu makuru egungwa? Izvi handina kumbotaura. Ndakataura kuti, pandakanga ndichitarisa zvivako zvikuru zvichikwidzwa ipapo, uriri pamusoro peuriri, ndakati, ‘Zviitiko zvinotyisa zvakadini zvichaitika kana Ishe vachasimuka kuti vazununguse nyika zvinotyisa! Ipapo mashoko eZvakazarurwa 18:1–3 achazadziswa.’ Chitsauko chose chegumi nesere cheZvakazarurwa yambiro yezviri kuuya panyika. Asi handina chiedza chakatsaurika pamusoro pezviri kuuya paNew York, kunze kwokuti ndinoziva kuti rimwe zuva zvivako zvikuru zviri ikoko zvichawisirwa pasi nokushanduka nokupidigurwa kwesimba raMwari. Kubva pachiedza chandakapiwa, ndinoziva kuti kuparadzwa kuri munyika. Shoko rimwe kubva kuna Ishe, kubata kumwe kwesimba rake guru, uye zvivako izvi zvikuru zvichawa. Zviitiko zvichaitika zvinotyisa kwazvo zvatisingagoni kufungidzira.” Review and Herald, July 5, 1906.

The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.

Mutemo weSvondo uri kuuya nokukurumidza unomiririrwa nenzwi rechipiri raZvakazarurwa chitsauko chegumi nesere, uye unomiririra Gomo reKarimeri raAhabhu, pamwe chete nomutambo wokuzvarwa waHerodhi. Herodhiyasi, iyewo ari Jezebheri, haapo pamutambo waHerodhi wokudhakwa, sezvakangoitawo Jezebheri kusavapo paGomo reKarimeri. Kusvikira pamutemo weSvondo, akanga akanganwika mukati memakore makumi manomwe okufananidzira okutonga kwechikara chenyika, umambo hwechitanhatu houchiporofita hweBhaibheri. Jezebheri paakagamuchira ronda rake rinouraya muna 1798 na1799, umambo hwechitanhatu (United States) hwakatanga nguva yahwo soumambo hwechitanhatu houchiporofita hweBhaibheri. Kana umambo hwechitanhatu hwasvika kumugumo, iye anobva adzoka otanga kuimba nziyo dzake uye kuita ufeve nendudzi dzose dziri panyika.

Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.

Iingoma dzake dzeupombwe newaini zvakatangwa nenzira yechiporofita musi wa11 Gunyana 2001, asi icho chakangova chete nguva yokugadzirira, sezvakanga zvaratidzwa nemakore makumi matatu kubva muna 508 kusvika muna 538, nguva yokutanga yaakatora chigaro choushe. Kusvikira pamutemo weSvondo, apo umambo hwechitanhatu hunourayiwa namaoko aEria, akanga akavanzwa muSamaria. Panguva iyoyo Johane Mubhabhatidzi anenge akachengetwa mutirongo rake, akamirira kusunungurwa kana rufu.

Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.

हेरोद र उनका कुलीन मित्रहरू बाबेलको मदिराले मतवाला भएका थिए, जब हेरोदियाकी छोरी सलोमी (जेज़ेबेल) ले आफ्नो अत्यन्त मोहक नृत्य प्रस्तुत गरिन्, र हेरोदले आफ्ना कामुक तथा अनाचारपूर्ण इच्छाहरू प्रकट गरे। उनी आफ्नी सौतेनी छोरीका यौन प्रलोभनहरूप्रति पूर्णतः मोहित भए, र उनलाई आफ्नो राज्यको आधासम्म दिने प्रस्ताव गरे।

> And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.

> Uye pakasvika zuva rakafanira, Herodhe paakaita chirairo pazuva rokuberekwa kwake, chevakuru vake, navakuru vehondo, navanokudzwa veGarirea; zvino mwanasikana waHerodhiasi iye uya akapinda akatamba, akafadza Herodhe navakanga vagere naye pakudya. Mambo akati kumusikana, Kumbira kwandiri chose chaunoda, ndichakupa. Akamupikirawo nemhiko, achiti, Chero chipi chaungakumbira kwandiri, ndichakupa, kunyange kusvika pahafu youmambo hwangu. Akabuda, akati kuna mai vake, Ndichakumbireiko? Ivo vakati, Musoro waJohane Mubhabhatidzi. Akabva apinda pakarepo nokukurumidza kuna mambo, akakumbira achiti, Ndinoda kuti mundipe zvino-zvino mundiro musoro waJohane Mubhabhatidzi. Mambo akasuruvara zvikuru; asi nokuda kwemhiko dzake, uye nokuda kwavakanga vagere naye pakudya, haana kuda kumurambira. Pakarepo mambo akatuma murindi, akaraira kuti musoro wake uuye nawo; akaenda akamugura musoro mutirongo, akauya nawo mundiro, akaupa kumusikana; musikana akaupa kuna mai vake. Mako 6:21–28.

The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.

Izwi rekutanga reZvakazarurwa gumi nesere rakarira musi wa11 Gunyana 2001, uye izwi rechipiri rinorira panguva yomutemo weSvondo uri kuuya nokukurumidza. Munhoroondo inomiririrwa muna Johani chitsauko chechitanhatu, izwi rokutanga ra2001 raiva izwi raKristu richizivisa kuvadzidzi Vake kuti vanofanira kudya nyama Yake nokunwa ropa Rake, nokuti Iye ndiye Chingwa chechokwadi chokudenga. Nguva iyoyo yakatanga muGarirea uye yakaguma nokunatswa kwavadzidzi Vake vakamufuratira muna Johani chitsauko CHITANHATU, ndima MAKUMI MATANHATU NAMATANHATU. Nhoroondo iyoyo yakatanga paGarirea nomuedzo wezvokudya, uye yakaguma pakumanikidzwa kwechiratidzo chechikara, sezvinofananidzirwa nenhamba yezita rapapa, inoti CHITANHATU, CHITANHATU, CHITANHATU. Garirea rinoreva “panoshandukira zvinhu,” uye 11 Gunyana 2001 raiva “panoshandukira zvinhu” rechiporofita (Garirea), uye zuva rokuberekwa kwaHerodhi raiva pamwe chete noutungamiri hweGarirea. Izwi rokutanga reZvakazarurwa chitsauko gumi nesere, uye izwi rokupedzisira reZvakazarurwa gumi nesere, zvose zvinomiririrwa neGarirea, rinova panoshandukira zvinhu.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Dzidziso dzinofanira kudzidzwa kubva munhoroondo yakapfuura; uye pfungwa dzinokweverwa kwadziri, kuti vose vanzwisise kuti Mwari anoshanda nenzira dzimwe chetedzo zvino sezvaagara achiita nguva dzose. Ruoko rwake runoonekwa mubasa rake uye pakati pamarudzi zvino, saizvozvo chaizvo sezvarwakagara ruchionekwa kubvira pakatanga kuziviswa evhangeri kuna Adhamu muEdheni.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Kune nguva dzinoita mapindukiro munhoroondo yamarudzi neyekereke. Mukutonga kwaMwari, kana matambudziko akasiyana aya asvika, chiedza chenguva iyoyo chinopiwa. Kana chikagamuchirwa, kunova nekufambira mberi pamweya; kana chikarambwa, kuderera pamweya nokuputsika kwechikepe zvinotevera. Ishe mushoko ravo vakazarura basa rinorwisa reevhangeri sezvarakaitwa munguva yakapfuura, uye richaitwa munguva inouya, kusvikira kuhondo yokupedzisira, apo masangano aSatani achaita kufamba kwawo kokupedzisira kunoshamisa.” Bible Echo, August 26, 1895.

Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.

Garireya muna 2001, na Garireya panguva yomutemo weSvondo uri kuuya nokukurumidza, zvinoratidza nguva iyo chiedza chemvura yokupedzisira chinodururwa. Muna 2001 kwakanga kuri kudururwa kwakayerwa, asi panzwi rechipiri kunodururwa kusina chiyero, sezvinomiririrwa nokudururwa kukuru kwazvo kwakatevera shure kwokunge Eria auraya vaporofita vaBhaari, kwakaitika pamutambo wokuberekwa kwaHerodhi. Zuva rokuberekwa kwaHerodhi rinoratidza kuberekwa kwoumambo hwechinomwe hweuporofita hweBhaibheri, hunotevera pakarepo rufu hwoumambo hwakatangira. United States yakatanga kutonga muna 1798, parufu hwoumambo hwechishanu, uye parufu rwavaporofita vaBhaari, zuva rokuberekwa roumambo hwechinomwe rasvika. Umambo ihwohwo hwechinomwe hunomiririrwa noumambo hwaAhabhu hwokumusoro hune zvikamu gumi, uye naHerodhi, mumiriri woumambo hwokumusoro hwechihedheni hweRoma hune zvikamu gumi.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.

> Na zile pembe kumi ulizoziona juu ya mnyama, hizo zitamchukia yule kahaba, nazo zitamfanya kuwa ukiwa na uchi, na zitaila nyama yake, na zitamchoma kwa moto. Kwa maana Mungu ameweka mioyoni mwao kutimiza mapenzi yake, na kupatana, na kuupa mnyama ufalme wao, hata maneno ya Mungu yatakapotimizwa. Na yule mwanamke uliyemwona ni mji ule mkuu, unaowatawala wafalme wa dunia. Ufunuo 17:16–18.

Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.

Herode anobvuma kuzadzisa mhiko yaakaita kuna Salome, nokumupa musoro waJohane, uye mhiko yake yakaratidzirwa seinosvika kunyange kuhafu youmambo hwake. Madzimambo gumi eUnited Nations, kunyange zvazvo achivenga hure, anobvumirana kupa umambo hwawo hwechinomwe kumusoro wechisere, uyo anobva pamisoro minomwe yakapfuura. Anobvumirana noushe hunovakirwa pakusanganiswa kweNyika yepasi rose neChechi yaro yepasi rose. Asi muchato wacho muchato weLatin, kwete muchato weChirungu, nokuti muchato wavo unomiririrwa no“mukadzi” anenge “achitonga pamusoro pamadzimambo.” Mumuchato weLatin mhuri inochengeta zita remukadzi, kwete romurume, uye zita romuchato uyu wakapetwa kaviri chinhu chakakosha murondedzero yechiporofita.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “රජවරුද, පාලකයන්ද, ආණ්ඩුකාරයන්ද තමන් මත ක්‍රිස්තු-විරෝධියාගේ ලකුණ තබාගෙන සිටිති; එමෙන්ම, දෙවියන්වහන්සේගේ ආඥා පවත්වන්නාවූවන් හා යේසුස්වහන්සේගේ ඇදහිල්ල ඇතිවූවන් සමඟ—ශුද්ධවන්තයන් සමඟ—යුද්ධ කිරීමට යන මකරා ලෙස ඔවුන් නිරූපිතව සිටිති.” Testimonies to Ministers, 38.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.

> Shoko rakavonwa naIsaya mwanakomana waAmozi pamusoro paJudha neJerusarema. Zvino zvichaitika pamazuva okupedzisira, kuti gomo reimba yaJehovha richasimbiswa pamusoro pamisoro yamakomo, uye richakudzwa kupfuura zvikomo; uye ndudzi dzose dzichayerera dzichienda kwariri. Vanhu vazhinji vachafamba vachiti, Huyai, ngatikwirei kugomo raJehovha, kuimba yaMwari waJakobho; uye achatidzidzisa nzira dzake, nesu tichafamba munzira dzake; nokuti murayiro uchabuda paZioni, neshoko raJehovha richibva muJerusarema.... Uye pazuva iro vakadzi vanomwe vachabata murume mumwe, vachiti, Tichadya chingwa chedu timene, uye tichapfeka nguvo dzedu timene; asi ngatingonzi chete nezita renyu, kuti kunyadziswa kwedu kubviswe. Pazuva iro bazi raJehovha richava rakanaka uye rinobwinya, uye chibereko chenyika chichava chakanakisisa uye chinoyevedza kune avo vakapunyuka vaIsraeri. Zvino zvichaitika kuti uyo akasiyiwa muZioni, naiye anosara muJerusarema, achanzi mutsvene, iye munhu mumwe nomumwe akanyorwa pakati pavapenyu muJerusarema: Kana Jehovha ageza tsvina yavanasikana veZioni, uye anatsa ropa reJerusarema kubva mukati maro noMweya wokutonga, uye noMweya wokupisa. Isaya 2:1–3, 4:1–4.

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