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# The Hidden History of Verse Forty - Number Four

Nalane e Patilweng ya Temana ya Masome a Mane — Palo ya Bone

Testing and Triumph: The Formation of the Image of the Beast and the Sealing of the Wise

Kuyesedwa ndi Kupambana: Kupangidwa kwa Chifanizo cha Chilombo ndi Kusindikizidwa kwa Anzeru

Author

Jeff Pippenger

Published

September 23, 2024

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The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Murongo wechiporofita unoratidza muedzo unomiririrwa nokuumbwa kwechifananidzo chechikara muUnited States unofamba wakafanana nematombo matatu echiratidzo anomiririra murongo weBumbiro reMitemo. Inofamba yakafanana, uye umwe neumwe unopa ruzivo rwakasarudzika runobata mumwe murongo. Zvino zvinoitika sei kuti avo vanopfuura muedzo wechifananidzo chechikara vanobva vagadzirirwa kufamba muchiedza chinobuda mukamuri yechigaro choushe chaMwari, munguva yokutambudzwa inotanga pamutemo weSvondo muUnited States? Chii chiri pamusoro pomuedzo wokuumbwa kwechifananidzo chechikara chinosimbisa mhandara dzakangwara muchiitiko chinovabvumira kufamba nomunguva yokutambudzwa inotanga pamutemo weSvondo, apo kupanduka kwenyika kunoteverwa nokuparadzwa kwenyika, uye Satani anotanga mabasa ake anoshamisa?

> “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.” Testimonies, volume 9, 16.

> “Hakuna uwezekano wa kutoa dhana yoyote kuhusu uzoefu wa watu wa Mungu watakaokuwa hai duniani wakati utukufu wa mbinguni na kurudiwa kwa mateso ya zamani vitakapochanganyika. Watatembea katika nuru itokayo kwenye kiti cha enzi cha Mungu. Kwa njia ya malaika kutakuwapo mawasiliano ya daima kati ya mbingu na dunia. Naye Shetani, akizungukwa na malaika waovu, na akidai kuwa ni Mungu, atafanya miujiza ya kila namna, ili kuwadanganya, kama ikiwezekana, hata wateule wenyewe.” Testimonies, juzuu ya 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

Mbuya White anafotokoza pa uthenga umene Khristu anapereka m’sunagoge mu Kapernao, wolembedwa m’chaputala 6 cha Yohane. Ndemanga zake zili m’buku la *The Desire of Ages*, m’chaputala chotchedwa *The Crisis in Galilee*. Pamenepo akugogomezera kuti Khristu sanayesepo kuletsa kupanduka kumene kunachitika pa Yohane 6, ngakhale kuti ankadziwa bwino kwambiri kuti pamenepo adzataya ophunzira ambiri kuposa nthawi ina iliyonse m’utumiki Wake pakati pa anthu.

> “When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

> “Jesu paakapa chokwadi chinoyedza chakaita kuti vazhinji vevadzidzi Vake vadzokere shure, Aiziva kuti mashoko Ake aizoguma nei; asi akanga ane chinangwa chengoni chokuzadzisa. Akaona mberi kuti panguva yokuedzwa mumwe nomumwe wevadzidzi Vake vaanoda zvikuru aizoyedzwa zvikuru kwazvo. Kurwadziwa Kwake muGetsemane, kutengeswa Kwake, nokurovererwa Kwake pamuchinjikwa, zvaizova kwavari muedzo wakaoma zvikuru. Dai pasina muedzo wakanga wapiwa kare, vazhinji vakanga vachifambiswa nezvikonzero zvokungozvitsvakira ivo pachavo chete vangadai vakabatana navo. Ishe wavo paakatongerwa muimba yokutongera; vanhu vazhinji vakanga vambomurumbidza samambo wavo pavakamutsverera nokumutuka; apo boka raituka richidanidzira richiti, ‘Murovererei pamuchinjikwa!’—apo zvishuvo zvavo zvenyika zvakaputswa, ava vanozvitsvakira ivo pachavo, nokuramba kwavo kutendeka kuna Jesu, vangadai vakauyisa pamusoro pevadzidzi kusuruvara kunorwadza, kunoremedza mwoyo, pamusoro penhamo yavo nokuvhiringidzika kwavo pakuparara kwetariro dzavo dzavaikoshesa zvikuru. Panguva iyoyo yerima, muenzaniso wavaya vakamusiya ungadai wakatakura vamwe pamwe chete navo. Asi Jesu akaita kuti dambudziko iri risvike apo, nokuvapo Kwake pachake, akanga achiri kukwanisa kusimbisa kutenda kwevateveri Vake vechokwadi.”

> “Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

> “Mudzikinuri Ane Tsitsi, uyo, achinyatsoziva zvizere kutongwa kwaimuwandira, akanyorovesa nzira nokunyaradza nokunyatsotarisira vadzidzi, akavagadzirira muyedzo wavo mukuru kwazvo, uye akavasimbisa nokuda kwokuedzwa kwokupedzisira!” The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?

Umthetho weSonto uyisivivinyo sokugcina lapho isimilo sivezwa khona. Ngaphambi kwesivivinyo sokugcina, uKristu, ongaguquki nakancane, uvumela isivivinyo lapho ikusasa laphakade labantu baKhe liyakunqunywa khona. Kuyisivivinyo okufanele basiphumelele ngaphambi kokuba babekwe uphawu, nangaphambi kokuba isikhathi sabo somusa sivalwe emthethweni weSonto. Kuyisivivinyo sesiprofetho esilungiselela izintombi ezihlakaniphileyo “isivivinyo sazo esikhulu sokuthweswa umqhele, futhi siziqiniselele isivivinyo sokugcina!” “Isivivinyo sazo esikhulu sokuthweswa umqhele” siyisivivinyo sazo esiphezulu, ngokuba izintombi ezihlakaniphileyo yilezo “ezihlanzwayo, ezenziwa zibe mhlophe futhi zilingwayo.” Isivivinyo sokugcina siyisivivinyo sazo esikhulu sokuthweswa umqhele, futhi kuleso sikhathi sokuvivinywa, izintombi ezihlakaniphileyo “zizohamba ekukhanyeni okuvela esihlalweni sobukhosi sikaNkulunkulu”. Yini ngaphakathi kwenqubo yokuvivinywa emelwe “njengokwakhiwa komfanekiso wesilo” elungiselela izintombi ezihlakaniphileyo isivivinyo esikhulu sokuthweswa umqhele futhi ezivumela ukuba zihambe ekukhanyeni okuvela esihlalweni sobukhosi sikaNkulunkulu? Kuyini lokho kukhanya okuvela esihlalweni sobukhosi sikaNkulunkulu?

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Arya na bwe a wisire ecimanyiso ca karindwi, mwabaho kutuza mw’ijuru kumara nk’ekitundu c’essaawa. Nareeba bamalayika omusanvu abayimirira mu maisho ga Ruhanga; baheebwa amakondere omusanvu. Hanyuma haza malayika ondi, ayemerera aha itambiro, aine ecotero ca zababu; yaheebwa obubaani bwingi, kugira ngo abuheyo hamwe n’okusaba kw’abera boona aha itambiro rya zababu eryari omu maisho g’entebe y’obukama. Kandi omwika gw’obubaani, ogwazamukire hamwe n’okusaba kw’abera, gwatemba omu maisho ga Ruhanga niguruga omu ngaro ya malayika. Kandi malayika yatwara ecotero, yakijuza omuriro gw’aha itambiro, yakisuuka omu nsi: haza habaho amaraka, n’okubwatuka kw’eiiguru, n’okumyansa, n’okutengyesa kw’ensi. Okushuuruurwa 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

Mumazuva okupedzisira, munguva umo mufananidzo wemhandara gumi uri kuzadziswa uye vane zana namakumi mana navana zvuru vari kuiswa chisimbiso, chisimbiso chechinomwe chinosvinudzwa, uye chinoratidza moto uchikandirwa panyika semhinduro kuminyengetero yavatsvene. Moto unokandirwa pasi mukuzadziswa kwekupedzisira uye kwakakwana kwemufananidzo wemhandara gumi ishoko rekuchema kwepakati pousiku, sezvakaratidzwa nemadira oMweya Mutsvene pamusangano wemisasa weExeter, uye nemadira oMweya Mutsvene paPendekosti, apo ipapo akamiririrwa semoto. Cherechedzai tsananguro yaSista White pamusoro peshoko rekuchema kwepakati pousiku.

> “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.

> “Avo vakaramba shoko rokutanga havana kukwanisa kubatsirwa nerwechipiri; uye havanawo kubatsirwa nekuchema kwousiku pakati pousiku, kwakanga kuri kuvagadzirira kuti vapinde naJesu nokutenda munzvimbo tsvene-tsvene yesanctuary yokudenga. Uye nokuramba mashoko maviri okutanga, vakasvibisa kunzwisisa kwavo zvikuru zvokuti havachagoni kuona chiedza mushoko rengirozi yechitatu, rinoratidza nzira inoenda munzvimbo tsvene-tsvene. Ndakaona kuti sezvakaita vaJudha pakuroverera Jesu pamuchinjikwa, saizvozvowo machechi anongova ezita akanga aroverera mashoko aya pamuchinjikwa, naizvozvo haana ruzivo rwenzira inoenda munzvimbo tsvene-tsvene, uye haagoni kubatsirwa nokuyananisa kwaJesu ikoko. SevaJudha, vaipa zvibayiro zvavo zvisina basa, naivowo vanokumikidza minyengetero yavo isina basa kuimba yokamuri yakasiiwa naJesu; uye Satani, achifarira kunyengedzwa uku, anotora chimiro chechitendero, achitungamirira pfungwa dzevaKristu ava vanozviti ndevake kwaari amene, achishanda nesimba rake, nezviratidzo zvake nezvishamiso zvenhema, kuti avasimbise mumusungo wake.” Early Writings, 259.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

M’mbiri ya a Millerite, mayesero a uthenga wa kulira kwa pakati pa usiku “anali oti awakonzekeretse kulowa pamodzi ndi Yesu mwa chikhulupiriro m’Malo Opatulikitsa Kwambiri a malo opatulika a kumwamba.” Uthenga wa kulira kwa pakati pa usiku umene ukukulitsidwa tsopano ukuimiridwanso ngati mayesero a kupangidwa kwa fano la chilombo. Zonsezi ndi mayesero amene amatsogolera ku kutsekedwa kwa nthawi ya chisomo, pamene khalidwe limaonekera poyera. Pamene a Millerite analowa m’Malo Opatulikitsa Kwambiri mwa chikhulupiriro, chikhulupiriro chawo chinayesedwanso kachiwiri. Chikhulupiriro cha anthu zana limodzi ndi makumi anayi ndi anayi a chikwi chidzayesedwa pa lamulo la Lamlungu, koma alonjezedwa kuti adzakhala otetezeka, pakuti adzayenda “m’kuunika kotuluka kuchokera” ku chisindikizo chachisanu ndi chiwiri, chimene chinatsegulidwa pamene uthenga wa kulira kwa pakati pa usiku unayamba kuvumbulutsidwa mu Julaye wa 2023.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Ujumbe uliotiwa muhuri wazi wakati huo umewekwa imara kwa njia ya mbinu ya mstari juu ya mstari, ambayo ndiyo mbinu ya mvua ya masika. Mvua ya masika ilianza kunyesha kwa kunyunyiza mwaka 2001, na jaribio la mwisho la Uadventista likaanza. Mnamo Julai 2023 kipindi cha mwisho katika mchakato wa kupimwa kinachohitimia kwenye sheria ya Jumapili kilianza, wakati ujumbe wa kilio cha usiku wa manane, ambao pia ni mvua ya masika, ambao pia ni ongezeko la maarifa linalozalishwa muhuri wa saba unapoondolewa, na ambao pia ni kufunuliwa kwa ngurumo saba pamoja na Ufunuo wa Yesu Kristo. Mistari yote inayowakilisha kufunguliwa kwa nuru ya unabii inatambulishwa kuwa ilifunguliwa katika historia iliyofichika ya aya ya arobaini ya Danieli sura ya kumi na moja.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

Mukati meiyo nhoroondo yakavanzika munomiririrwa mutsetse wezviratidzo zvikuru zvitatu zveBumbiro reMitemo. Ndiwo mutsetse wenguva apo kereke nenyika zvinobatana kuti zviumbe mufananidzo wechikara. Unewo mutsetse wechiporofita unobata vatungamiri veUnited States, vanoratidza mafambiro emhirizhonga dzezvematongerwo enyika dzinoitika munhoroondo yenyanga yeRepublican yechikara chinobva panyika. Mutsetse iwoyo unosanganisira nhoroondo dzinofambirana dzemapato ezvematongerwo enyika makuru ose ari maviri eUnited States. Mutsetse iwoyo wakanyatsobatana nenyanga yechiPurotesitendi chakatsauka pakutenda kubva pakutanga kwacho muna 1844, kusvikira yatorera hurumende yenyika masimba pakuiswa kwemutemo weSvondo.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Basa reuprofita hwechiPurotesitendi chakatsauka hunosanganisirawo uchapupu hweDzinza reHasmonaea sechiratidzo chechiPurotesitendi chakatsauka. Kumashure kwemutsara wehwamanda wechiPurotesitendi chakatsauka, munewo mutsara wekereke yeSeventh-day Adventist yeRaodhikia. Kubva pamutsara weAdventism yeRaodhikia munobva mawana mutsara wevane zviuru zana namakumi mana nezvina. Nhoroondo iyoyo yakavanzika inewo mutsara weIslam wenhamo yechitatu. Russia ine mutsara wayo, United Nations ine mutsara wayo, uye, chokwadi, simba repapa rine mutsara waro.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Loko muṅwe wa kufunda mauporofita akadzikumikidza somuBheriya ari kurarama mumazuva okupedzisira, achadya pamitsara inozivikanwa munhoroondo yakavanzika yendima makumi mana. Mudzidzi wouporofita achatora bhuku muruoko rwengirozi aridye. Zvino kana muedzo wokupedzisira womurayiro weSvondo wasvika, haazongosviki pakunzwisisa chete shoko rokuchema kwousiku hwapakati rakazarurwa, asi achanyatsonzwisisawo zvizere kuti mufananidzo wechikara wakaumbwa sei muUnited States.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Chiedza chechisimbiso chechinomwe chinobva pachigaro choumambo, uye muchimiro chemufananidzo wevasikana gumi, ndicho shoko rokuchema kwousiku pakati pousiku. Shoko rokuchema kwousiku pakati pousiku ndiro rinogadzirira vasikana vakachenjera nguva iyo kutambudzwa kwakaitika kare kunodzokororwa.

> “In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

> “Tichiongorora nhoroondo yedu yakapfuura, tava kufamba pamusoro pedanho rimwe nerimwe rekufambira mberi kusvika pachinzvimbo chedu chazvino, ndinogona kuti, Mwari ngaarumbidzwe! Pandinoona zvakaitwa naMwari, ndinozadzwa nokushamisika, uye nokuvimba muna Kristu somutungamiri. Hatina chinhu chokutya pamusoro peramangwana, kunze kwokuti tingazokanganwa nzira yatakatungamirirwa nayo naShe, nedzidziso Yake munhoroondo yedu yakapfuura.” Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

Mu 2023 Nyakanga ni ho Umwami yatangiye kuyobora ubwoko bwe mu nzira yo kugeragezwa. Ubuyobozi bwe bwakubiyemo kuduhishurira Ijambo ry’ubuhanuzi ku byerekeye amateka yahishwe ajyanye n’umurongo wa mirongo ine. Ayo mateka agaragaza uburyo ishusho y’inyamaswa iremwa muri Leta Zunze Ubumwe z’Amerika, kandi byanze bikunze akagaragaza n’ibirenze kure cyane icyo gice cyonyine cy’ibyabaye by’igihe cy’imperuka. Igihe tuzaba tugeze mu kigeragezo giheruka kandi gisumba ibindi byose, ari cyo amategeko yo ku Cyumweru, igihe itotezwa ryo mu bihe byahise rizaba ritangiye kongera kwisubiramo, “nta kintu na kimwe dufite cyo gutinya ku byerekeye ahazaza keretse igihe twakwibagirwa uburyo Umwami yatuyoboye, n’inyigisho ze mu mateka yacu yahise.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

PaMutemo weSvondo, “nhoroondo yakapfuura” ichadzokororwa munguva yekuumba mufananidzo wechikara muUnited States. Shumba yorudzi rwaJudha yakazarura chisimbiso chemashoko okupedzisira ikatungamirira vanhu Vayo kunhoroondo yakavanzika yendima makumi mana. Ipapo yakadzidzisa vanhu Vayo kuti varege kungonzwisisa chete Shoko Rayo rechiporofita, asiwo ropafadzo nomutoro wokuwana ruzivo rwomweya runovakodzera kuva pakati pavanhu Vayo vaifanira kuva vamiriri Vayo mudambudziko rokupedzisira.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Chimwe chezviratidzo zvechiporofita zvevanhu ivavo ndechekuti vanoziva kufamba nechiedza chinobuda pachigaro cheushe. Chiedza ichocho ndicho chiedza chenhau yakavanzika yendima yechina makumi mana, inotsanangura zvakanyatsojeka zvikuru mafambisirwo ezvinhu zvechitendero, zvematongerwo enyika, zvemagariro, nezvehupfumi zvinobatanidzwa mukumiswa kwemufananidzo wechikara muUnited States. Chiedza chinozivikanwa pamusoro penhoroondo iyi tsvene chinobudiswa kubudikidza nekushandiswa kwe“line upon line, from here a little and there a little,” uye ndicho chiedza chinotsanangura nhoroondo yenguva iyo kutambudzwa kwekare kunotangazve zvakare.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Avo vane njere vanonzwisisa kuwedzera kwezivo, uye kuwedzera kwezivo kuri pamusoro pokuumbwa kwemufananidzo wechikara; uye vane njere vachanzwisisa nhoroondo yokuumbwa kwemufananidzo wechikara munyika kusati kwasvika nhoroondo iyoyo. Jesu, saArufa naOmega, anogara achiratidza magumo echinhu nokutanga kwechinhu.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Zvakanaka kucherechedza kuti chikamu icho Sister White chinoratidza kuti vanhu vaMwari vachafamba muchiedza chinobva pachigaro choushe ndicho magumo echitsauko chokutanga muTestimonies, bhuku repfumbamwe. Chitsauko chacho chinotanga papeji regumi nerimwe, saka chitsauko chinotanga pa9-11 uye chinopera chichitsanangura mutemo weSvondo. Chinotsanangura nguva iyo mufananidzo wechikara unoumbwa uye vane zviuru zana namakumi mana nezvina vanoratidzwa pachena, asi chete kana uine kutenda kwokuona chitsauko ichocho nenzira yakadaro.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

Sechikamu chokutanga chevhoriyumu repfumbamwe, chinovhurwa nechiratidzo ichocho, uye chinoshandisa musoro unoti, Kuuya kwaMambo. Zviri pachena kuti hazvirevi chete Kuuya kwechipiri kwaKristu, asiwo mufananidzo wemhandara gumi, nokuti musoro wechikamu unobva watora mashoko aPauro.

> “Section 1—For the Coming of the King

> “Chikamu 1—Nokuda kwaMambo”

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

> “‘Kunyange zvazvo kwasara nguva diki, Uyo anofanira kuuya achauya, uye haazononoki.’ VaHebheru 10:37.”

The following two verses are left off, but they contribute to the light in the passage.

Aya mavhesi maviri anotevera akasiyiwa, asi anowedzera pachiedza chiri mundima iyi.

> For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

> Nokuti kwechinguva chiduku, uyo anofanira kuuya achauya, uye haangononoki. Zvino akarurama achararama nokutenda; asi kana munhu upi noupi akadzokera shure, mweya wangu haungafariri maari. Asi isu hatisi veavo vanodzokera shure kukuparadzwa; asi tiri veavo vanotenda kusvikira pakuponeswa komweya. VaHebheru 10:37–39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Pauro aireva kuna Habhakuki apo mhandara dzakachenjera dzakatendeka dzinoiswa pakupesana nevaya vanonzi naPauro “vanodzokera shure kukuparadzwa.” Habhakuki akazvitaura nenzira iyi:

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Tazama, nafsi yake iliyoinuka siyo nyofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Habakkuk ngiṅa ca kulindira ngiṅa ca kulindira ca anamwali khumi, ndipo mutu wa Mfumu yakwiza, mu kukolerana na mazgu gha Paulos kufuma mu Ŵahebere, ukuvumbura kufiskika kwakufikapo ndiposo kugwiriskirika ntchito kwa mutu uwu mu nyengo ya kusindikizika kwa ŵanthu handiredi na makumi ghanayi na ŵanayi sauzandi. Nyengo iyo yikamba pa Seputembala 11, 2001 ndipo yimarira pa dango la Sabata, ilo ni suzgo laumaliro la Adventism ya Laodikea, ilo mu ntharika ya anamwali khumi ndiko kuwonekera kwa mikhaliro pa dango la Sabata. Ndime zaumaliro za mutu uwu zikuyowoya za dango la Sabata, ndipo mutu uwu ukwamba na kuyowoya za Seputembala 11, 2001.

> “The Last Crisis

> “යුගාන්ත අර්බුදය”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “Tiri kurarama munguva yokuguma. Zviratidzo zvenguva zviri kukurumidza kuzadziswa zvinoratidza kuti kuuya kwaKristu kwava pedyo zvikuru. Mazuva atiri kurarama maari akakomba uye anokosha. Mweya waMwari uri kubviswa zvishoma nezvishoma asi zvirokwazvo panyika. Matenda nenhamo pamwe nokutonga kwatotanga kuwira pamusoro peavo vanozvidza nyasha dzaMwari. Njodzi dzepanyika nedzegungwa, kusagadzikana kwemamiriro avanhu, nokutyisidzirwa kwehondo, zvinhu zvinoratidza zviri kuda kuuya. Zvinofanotaura zviitiko zviri kuswedera zvine ukuru hwakanyanya.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

> “Masimba ezvakaipa ari kubatanidza hondo dzawo nokuzvisimbisa pamwe chete. Ari kuwedzera simba kuti agadzirire dambudziko guru rokupedzisira. Shanduko huru dzava pedyo kuitika munyika yedu, uye mafambiro okupedzisira achava anokurumidza.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> “Hali ya mambo duniani inaonyesha kwamba nyakati za taabu ziko karibu kabisa juu yetu. Magazeti ya kila siku yamejaa dalili za mapambano ya kutisha yatakayozuka katika wakati wa karibu. Uporaji wa kijasiri hutokea mara kwa mara. Migomo ni ya kawaida. Wizi na mauaji vinafanywa kila upande. Watu waliopagawa na pepo wanakatili maisha ya wanaume, wanawake, na watoto wadogo. Watu wameingiwa na upofu wa maovu, na kila namna ya uovu imetamalaki.

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> Muvengi wakwanisa kukanganisa kururamisira nokuzadza mwoyo yavanhu nechishuwo chokuzviwanira pfuma nenzira youdyire. “Kururamisira kwamira kure: nokuti chokwadi chawira mumugwagwa, uye kuenzana hakugoni kupinda.” Isaya 59:14. Mumaguta makuru mune vanhu vazhinji vanogara muurombo nokutambudzika kukuru, vava pedyo nokushayiwa zvokudya, pokugara, nenguvo; asi mumaguta iwayo mamwechete mune avo vane zvinopfuura zvingadiwa nomwoyo, vanogara muumbozha, vachipedza mari yavo padzimba dzakashongedzwa kwazvo, pakuzvishongedza pachavo, kana, zvakatonyanya kuipa, pakugutsa kuchiva kwenyama, padoro, pafodya, uye pane zvimwe zvinhu zvinoparadza masimba europi, zvinokanganisa fungwa, uye zvinoderedza mweya. Kuchema kwavanhu vari kufa nenzara kuri kukwira pamberi paMwari, asi panguva imwe cheteyo, nenzira dzose dzokumanikidza nokupamba, vanhu vari kuunganidza pfuma huru-huru.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Pane imwe nguva, ndiri muGuta reNew York, ndakadanwa munguva yousiku kuti ndione zvivako zvichikwira nhurikidzwa pamusoro penhurikidzwa zvakananga kudenga. Zvivako izvi zvaivimbiswa kuti hazvibatiki nemoto, uye zvakanga zvavakwa kuti zvikudze varidzi vazvo navazvivaki. Zvivako izvi zvakaramba zvichikwira, zvichikwira kupfuura ipapo, uye mazviri makashandiswa zvinhu zvaidhura zvikuru. Avo vaiva varidzi vezvivako izvi vakanga vasingazvibvunzi kuti, ‘Tingakudza sei Mwari zvakanyanya?’ Ishe akanga asiri mundangariro dzavo.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Ndaifunga kuti, ‘Haiwa, dai avo vari kuisa pfuma yavo nenzira iyi vaigona kuona nzira yavo sokunoiona kwaMwari! Vari kuunganidza zvivako zvikuru zvinoyevedza, asi kuronga kwavo nokufunga kwavo upenzi sei pamberi paMutongi wezvose zviri muchisiko chapose pose. Havasi kudzidza nesimba rose romwoyo nerendangariro kuti vangakudza Mwari sei. Vakarasikirwa nokuona chinhu ichi, iro basa rokutanga romunhu.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Njengoba lezi zakhiwo eziphakeme zazakhiwa, abanikazi bazo bajabula ngokuziqhenya okunesifiso sokuziphakamisa, ngokuthi babenemali yokwanelisa ubugovu nokuvusa umona komakhelwane babo. Iningi lemali abayitshala ngaleyo ndlela lalitholwe ngokucindezela, ngokuchoboza abampofu. Bakhohlwa ukuthi ezulwini kugcinwa umlando wako konke ukuhwebelana; zonke izivumelwano ezingalungile, zonke izenzo zobuqili, kubhaliwe khona. Isikhathi siyeza lapho, ngobuqili babo nangokuzidla kwabo, abantu beyofinyelela ezingeni iNkosi engayikubavumela ukuba balidlule, futhi bayofunda ukuthi kukhona umkhawulo ekubekezeleni kukaJehova.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Mufananidzo wakazotevera kupfuura pamberi pangu waiva wenjodzi yomoto. Vanhu vakatarisa zvivako zvakareba uye zvaifungidzirwa kuti hazvibatiki nomoto vakati: ‘Zvakachengeteka chose.’ Asi zvivako izvi zvakaparadzwa nomoto sokunge zvakanga zvakaitwa netara. Motokari dzokudzima moto hadzina kukwanisa kuita chinhu kumisa kuparadzwa uku. Vadzimi vomoto vakanga vasingagoni kushandisa michina yacho.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “Ndurayirwa yuko igihe cy’Umwami kigeze, niba nta mpinduka izaba yarabaye mu mitima y’abantu b’abibone, b’abanyamurava wo kwikuza, abantu bazabona yuko ukuboko kwari gukomeye kurokora kuzaba gukomeye no kurimbura. Nta mbaraga zo ku isi zishobora guhagarika ukuboko kw’Imana. Nta kintu cyose cy’inyubako cyakoreshwa mu kubaka amazu kizashobora kuyakingira kurimbuka igihe cyagenwe n’Imana nikigera cyo kohereza igihano ku bantu kubera kwirengagiza amategeko yayo no kubera ukwifuza kwabo kwa cyenewabo.”

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Hata miongoni mwa waelimishaji na viongozi wa serikali, si wengi wanaofahamu sababu zilizo msingi wa hali ya sasa ya jamii. Wale wanaoshika hatamu za utawala hawawezi kutatua tatizo la uharibifu wa maadili, umaskini, ufukara, na kuongezeka kwa uhalifu. Wanajitahidi bure kuyaweka shughuli za biashara juu ya msingi ulio imara zaidi. Kama wanadamu wangetilia maanani zaidi mafundisho ya Neno la Mungu, wangepata suluhisho la matatizo yanayowatatiza.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “Magwaro anotsanangura mamiriro enyika nguva iri pedyo chaizvo nekudzoka kwechipiri kwaKristu. Pamusoro pavanhu vari kuunganidza fuma huru nembavha nokumanikidza, kwakanyorwa kuchinzi: ‘Makazviunganidzira pfuma yamazuva okupedzisira. Tarirai, mubayiro wavarimi vakakohwa minda yenyu, wamunovanyima nokunyengera, unodanidzira; uye kuchema kwavakakohwa kwasvika munzeve dzaIshe weSabhawoti. Makararama mukunakirwa panyika, mukazvifadza; makakodza mwoyo yenyu, somusi wokubayiwa. Makatonga mukanatsa, mukauraya wakarurama; haakudzivisiyi.’ Jakobo 5:3–6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “නමුත් කාලයේ ශීඝ්‍රයෙන් සම්පූර්ණ වෙමින් පවතින ලකුණු විසින් දෙන ලද අනතුරු ඇඟවීම් කියවන්නේ කවරෙකුද? ලෝකික මනුෂ්‍යයන් මත එයින් ඇති වන හැඟීම කුමක්ද? ඔවුන්ගේ ආකල්පයේ දැකිය හැකි වෙනස කුමක්ද? නෝවාගේ කාලයේ ලෝකවාසීන්ගේ ආකල්පයේ දැකිය හැකි වූ දේට වඩා කිසිඳු අතිරේකයක් නොවේ. ලෝකීය ව්‍යාපාර සහ විනෝදයෙහි මග්නව සිටි ප්‍රලය පූර්ව මනුෂ්‍යයෝ, ‘ජලප්‍රලය පැමිණ සියල්ලන්ම ගෙන ගිය තෙක් දැන නොසිටියහ.’ මතෙව් 24:39. ස්වර්ගයෙන් එවනු ලැබූ අනතුරු ඇඟවීම් ඔවුන්ට තිබුණි, එහෙත් ඔවුහු සවන් දීමට ප්‍රතික්ෂේප කළහ. අදත්, දෙවියන්වහන්සේගේ අනතුරු ඇඟවීමේ හඬ සම්පූර්ණයෙන් නොසලකා හරිමින්, ලෝකය සදාකාලික විනාශය කරා ඉක්මනින් දාවනය වෙමින් පවතී.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

> “Dunhu riri kuzununguswa nomweya wehondo. Chiporofita chechitsauko chegumi nechimwe chaDanieri chaswedera zvikuru pakuzadziswa kwacho kwakakwana. Nenguva isipi zviitiko zvokutambudzika zvinotaurwa muzviporofita zvichaitika.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

> “‘“Tarirai, Jehovha anoita kuti nyika ive dongo, anoiparadza, anoishandura ichitarira pasi, uye anoparadzira vagari vayo…. Nokuti vakadarika mitemo, vakashandura chirayiro, vakaputsa sungano isingaperi. Naizvozvo kutuka kwapedza nyika, uye avo vanogara mairi vava dongo…. Kufara kwengoma kwaguma, ruzha rwavanofara rwapera, mufaro wembira wapera.’ Isaya 24:1–8.

> “‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.

> “‘Ole, për ditën! sepse dita e Zotit është afër, dhe ajo do të vijë si një shkatërrim nga i Plotfuqishmi…. Fara është kalbur nën plisat e saj, hambarët janë bërë shkretë, qilarët janë rrënuar, sepse drithi është tharë. Si rënkojnë kafshët! Kopetë e gjedhëve janë të hutuara, sepse nuk kanë kullotë; po, edhe tufat e deleve janë bërë shkretë.’ ‘Hardhia është tharë dhe fiku po ligështohet; shega, edhe palma, edhe molla, madje të gjithë drurët e fushës, janë tharë, sepse gëzimi është tharë larg bijve të njerëzve.” Joeli 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

> “‘Ndzi twa ku vava embilwini ya mina swinene; … a ndzi nge miyeli, hikuva wena, wena moya wa mina, u twile mpfumawulo wa nanga, xilemukiso xa nyimpi. Ku lovisiwa ehenhla ka ku lovisiwa ku huwelela; hikuva tiko hinkwaro ri onhakile.’ Yeremiya 4:19, 20.

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.

> “‘Ndakatarira nyika, zvino tarira, yakanga isina chimiro uye isina chinhu; nokudenga, uye kwakanga kusina chiedza. Ndakatarira makomo, zvino tarira, akadederera, uye zvikomo zvose zvakazunguzika. Ndakatarira, zvino tarira, pakanga pasina munhu, uye shiri dzose dzokudenga dzakanga dzatiza. Ndakatarira, zvino tarira, nzvimbo yaibereka yakanga yava dongo, uye maguta ayo ose akanga aputswa.’ Ndima 23–26.

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

> “‘“Ole! hikuva siku rero i xikulu, lerova a ku na lexi fanaka na xona; i nkarhi wa maxangu ya Yakobo; kambe u ta ponisiwa eka wona.” Yeremiya 30:7.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Si vose lava e sega ni sa digitaka na yasana vata kei na meca me saqata na Kalou. E sega ni sa vakatalaidredre kece. E tiko e lewe vica ga na yalodina era dina vua na Kalou; ni sa vola o Joni: ‘Oqo ko ira era muria na vunau ni Kalou, kei na vakabauti Jisu.’ Vakatakila 14:12. Sega ni dede, na valu ena valuta vakaukauwa ena kedra maliwa ko ira era qarava na Kalou kei ira era sega ni qaravi Koya. Sega ni dede, na ka kecega e rawa ni yavavala ena yavavala, me ra qai tudei tiko ga kina na ka era sega ni rawa ni yavavala.

> “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.

> “ຊາຕານເປັນນັກສຶກສາພຣະຄຳພີທີ່ຂະຫຍັນ. ມັນຮູ້ວ່າເວລາຂອງມັນສັ້ນ, ແລະມັນພະຍາຍາມທຸກວິທີທາງໃນທຸກຈຸດເພື່ອຕໍ່ຕ້ານພຣະກິດຂອງອົງພຣະເຈົ້າໃນໂລກນີ້. ເປັນໄປບໍ່ໄດ້ທີ່ຈະພັນລະນາໃຫ້ເຫັນໄດ້ວ່າປະຊາຊົນຂອງພຣະເຈົ້າຜູ້ຈະຍັງມີຊີວິດຢູ່ເທິງໂລກໃນເວລາທີ່ລັດສະໝີພາບແຫ່ງສະຫວັນ ແລະການຖືກຂົ່ມເຫັງຊ້ຳອີກເທື່ອຂອງອະດີດ ຖືກປະສົມເຂົ້າກັນນັ້ນ ຈະມີປະສົບການເຊັ່ນໃດ. ພວກເຂົາຈະດຳເນີນໃນແສງສະຫວ່າງທີ່ສ່ອງອອກມາຈາກບັນລັງຂອງພຣະເຈົ້າ. ໂດຍທາງທູດສະຫວັນ ຈະມີການຕິດຕໍ່ສື່ສານຢ່າງຕໍ່ເນື່ອງລະຫວ່າງສະຫວັນແລະໂລກ. ແລະຊາຕານ, ຖືກຫ້ອມລ້ອມໂດຍທູດຊົ່ວຮ້າຍ, ແລະອ້າງວ່າຕົນເອງເປັນພຣະເຈົ້າ, ຈະກະທຳການອັດສະຈັນທຸກຊະນິດ ເພື່ອຫລອກລວງແມ່ນແຕ່ຜູ້ທີ່ຖືກເລືອກ ຖ້າເປັນໄປໄດ້. ປະຊາຊົນຂອງພຣະເຈົ້າຈະບໍ່ພົບຄວາມປອດໄພຂອງຕົນໃນການກະທຳການອັດສະຈັນ, ເພາະຊາຕານຈະປອມແປງການອັດສະຈັນທັງຫລາຍທີ່ຈະຖືກກະທຳ. ປະຊາຊົນຂອງພຣະເຈົ້າຜູ້ໄດ້ຜ່ານການທົດລອງແລະການພິສູດແລ້ວ ຈະພົບພະລັງຂອງຕົນຢູ່ໃນໝາຍສຳຄັນທີ່ໄດ້ກ່າວໄວ້ໃນ Exodus 31:12–18. ພວກເຂົາຈະຕ້ອງຢືນຢັດເທິງພຣະວາຈາອັນຊົງພຣະຊົນຢູ່ວ່າ: ‘ມີຂຽນໄວ້ແລ້ວ.’ ນີ້ແມ່ນຮາກຖານອັນດຽວທີ່ພວກເຂົາຈະຢືນຢູ່ໄດ້ຢ່າງໝັ້ນຄົງ. ບັນດາຜູ້ທີ່ໄດ້ລະເມີດພັນທະສັນຍາຂອງຕົນກັບພຣະເຈົ້າ ໃນວັນນັ້ນຈະປາດສະຈາກພຣະເຈົ້າ ແລະປາດສະຈາກຄວາມຫວັງ.”

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> Vaanonamata Mwari vachazonyanya kuonekwa nokuremekedza kwavo murayiro wechina, nokuti ndiwo mucherechedzo wesimba raMwari rokusika uye uchapupu hwechikumbiro Chake chokuti munhu amupe rukudzo nokunamata. Vakaipa vachazozivikanwa nokushingaira kwavo kuputsira pasi chirangaridzo choMusiki nokusimudzira sangano reRoma. Panyaya yehondo iyi, chiKristudhomu chose chichakamurwa kuva mapoka makuru maviri, avo vanochengeta mirayiro yaMwari nokutenda kwaJesu, uye avo vanonamata chikara nomufananidzo wacho, nokugamuchira mucherechedzo wacho. Kunyange hazvo kereke nenyika zvichabatanidza simba razvo kuti zvimanikidze vose, “vaduku navakuru, vapfumi navarombo, vakasununguka navasungwa,” kuti vagamuchire mucherechedzo wechikara, zvakadaro vanhu vaMwari havazougamuchiri. Zvakazarurwa 13:16. Muporofita wePatimo anoona “avo vakanga vakunda chikara, nomufananidzo wacho, nomucherechedzo wacho, nenhamba yezita racho, vamire pamusoro pegungwa regirazi, vane mbira dzaMwari,” vachiuimba rwiyo rwaMozisi neroGwayana. Zvakazarurwa 15:2.

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

> “Woga na majaribu ya kutisha yanawangoja watu wa Mungu. Roho ya vita inazitikisa taifa baada ya taifa kutoka mwisho mmoja wa dunia hadi mwingine. Lakini katikati ya wakati wa taabu unaokuja,—wakati wa taabu kama haujapata kuwapo tangu lilipokuwapo taifa,—watu wateule wa Mungu watasimama bila kutikisika. Shetani na jeshi lake hawawezi kuwaangamiza, kwa maana malaika walio hodari kwa nguvu watawalinda.” Testimonies, juzuu la 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

Vanhu vane zana nemakumi mana nezviuru zvina, avo vari “vanhu vaMwari vakaedzwa nokuyedzwa” vari “vanhu vake vakasanangurwa,” “vachamira vasingazungunuswi” apo “kutambudzwa kwakaitika kare” kuchadzokororwa. Chiedza chavacha“famba machiri” ndicho chiedza cheshoko rechisimbiso chechinomwe, iro riri kuchema kwepakati pousiku, iro riri chiedza chinozivisa kuumbwa kwemufananidzo wechikara.

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