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# The Book of Daniel - Number One-Hundred and Ninety-Five

Bhuku ra Danieri - Nambala Zana na Makumi Khumi na Fhanu na Shanu

The Path to the Sunday Law: Trump’s Role and the Prophetic Unfolding in Daniel 11

Nzira inoenda kuMutemo weSvondo: Basa raTrump uye Kuzadzikiswa kweChiporofita muna Danieri 11

Author

Jeff Pippenger

Published

April 25, 2024

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The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Mbiri yobisika ya vesi la makumi anayi ili ndi mzere wa apurezidenti asanu ndi mmodzi kuyambira pa nthawi ya mapeto mu 1989 kufikira mu 2020, pamene Biden, pulezidenti wa chisanu ndi chiwiri, anaba utsogoleri wa pulezidenti. Chaka cha 2020 chikusonyeza chiyambi cha mbiri yobisika, kuyambira pamenepo kufikira kwa “Alexander the Great”, choyimira nthawi imene ufumu wa chisanu ndi chiwiri wa uneneri wa m’Baibulo udzakhazikitsidwa pa lamulo la Lamlungu limene layandikira kubwera. Mafumu khumi amenewo nthawi yomweyo avomereza kupereka ufumu wawo wa chisanu ndi chiwiri kwa ufumu wa chisanu ndi chitatu, umene uli wa mwa asanu ndi awiriwo—mphamvu ya upapa. Mbiri yobisika imeneyo imayamba ndi pulezidenti wa chisanu ndi chiwiri ndipo imatha ndi ufumu wa chisanu ndi chiwiri.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Kana nhoroondo ichiratidza kuti pakati paXerxes, anomirira mambo mupfumi anomutsa Grecia, naAlexander Mukuru, pakanga paine madzimambo masere ePersia, tinoona kuti nhoroondo yakavanzika iri pakati pekuguma kwendima yechipiri nendima yechitatu inomirira mufananidzo wechikara uchiedza nguva nenhamba sere. Mufananidzo wechikara muUnited States unenge wamiswa zvizere kana mutemo weSvondo wamanikidzirwa, uye panguva iyoyo humambo hwechinomwe, uyezve hwechisere, hunosvika. Madzimambo masere ePersia anopera panaAlexander Mukuru, saka nhamba sere inoratidza nguva yokuedzwa yomufananidzo wechikara inoguma pamutemo weSvondo.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Ndima yegumi kusvika yegumi neshanu dzinotizivisa kuti nguva yokuedzwa yomufananidzo wechikara yakanga iri yechitatu pamakona enhoroondo matatu aimiririrwa nenhoroondo yavaMakkabhi, uye kuti chiratidzo chechitatu chenguva chakanga chiri nguva yakatanga muna 161 BC ikaguma muna 158 BC. Nguva iyoyo yakatevera chiratidzo chokutanga chegore ra167 BC, icho chairatidza kutanga kweKumukira kwevaMakkabhi paModein, guta rine zita rinoreva kuti “kuratidzira.” Gore ra164 BC rakatevera kuratidzira ikoko paModein, uye rakaratidza kutsaurirwazve kwechipiri kwetembere yechipiri. Gore ra164 BC rinoratidza kugadzwa kwechipiri kwaDonald Trump semutungamiri wechisere kubva kuna Reagan muna 1989, uyo ari wevanomwe. Kugadzwa kwake musi wa20 Ndira 2025 kwakamiririrwa na164 BC, pamwe nemhemberero yokutsaurirwazve, iyo yakabudisa chishamiso chaSatani chinosanganisira zvirevo zviviri zvokuti wechisere ari wevanomwe.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Naizvozvo, madzimambo masere ePersia anomirira nhoroondo yomubatanidzwa wavaJudha neRoma kubva muna 161 BC kusvikira muna 158 BC, uye nokudaro anopa chapupu chechipiri kumufananidzo wechikara chenguva yokuedzwa inotevera kugadzwa kwaTrump muna 2025. Vhesi yechipiri inoenderera ichisvika pasarudzo yakabiwa muna 2020, apo painoperera kusvikira chapupu chenhorondo chemadzimambo masere ePersia chashandiswa, uye vanowana kushandisika kwavo mushure mekugadzwa kwechipiri kwaTrump. Kana madzimambo masere ePersia aiswa pamusoro penhorondo iri pakati pevhesi yechipiri neyechitatu, kuchine nguva yakavanzika kubva pakugadzwa kwaBiden kusvikira pakugadzwa kwechipiri kwaTrump.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

Iyo nhoroondo yakavanzika inozivikanwa muna Zvakazarurwa chitsauko chegumi nerimwe, apo chikara chekusatenda kuna Mwari chinouraya zvapupu zviviri muna 2020. Zvino, mushure memazuva matatu nehafu okufananidzira, Mikaeri anoburuka kuzomutsa zvapupu zviviri. Trump “akamutswa” akatanga mushandirapamwe wake wechitatu wokutsvaka urungamiri hwenyika musi wa15 Mbudzi 2022, uye “inzwi riri murenje” rakanga ramutswa rakatanga kudana vane zviuru zana namakumi mana nezvina pakupera kwaChikunguru 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Mavhesi gumi, gumi nerimwe, negumi nembiri dzechitsauko chegumi nerimwe chaDanieri dzinoratidza Hondo yeUkraine yakatanga muna 2014, uye ichaguma nekukunda kweRussia, ichiteverwa nekuparara kwemubatanidzwa weRussia uripo zvino, sezvinofananidzirwa nekuparara kweSoviet Union muna 1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Mavhesi gumi na matatu kusvika gumi na mashanu anoratidza mitsara mitatu yechiporofita. Mutsara wekuporeswa kweupapa unotanga apo hure reTire rinobuda pakuvanda unofananidzirwa nendima yegumi na ina, uye kuzadziswa kwawo munhoroondo i200 BC, apo Roma yechihedheni yakapinda munhoroondo yechiporofita sevapambi vevanhu vako, vanozvikudza, asi vachawa.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

Mumavhesi matatu aya, mutsara wechiporofita weRepublicanism yakatsauka unomiririrwa nenhoroondo yaAntiochus III, anofananidzira basa raTrump semutungamiri wechisere, kureva kuti, anobva kune vanomwe. Aya mavhesiwo anozivisawo mutsara wechiporofita wePurotesitendi yakatsauka sezvaunomiririrwa nenhoroondo yeMaccabees.

The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Mstari wa kinabii wa pembe ya kweli ya Kiprotestanti, ulioanza kama vuguvugu la Wafiladelfia la Wamilleri, na unaoishia kama vuguvugu la Wafiladelfia la wale mia moja arobaini na nne elfu, pia unapaswa kuwekwa juu ya historia iliyofichika ya aya ya arobaini. Ngurumo saba za Ufunuo sura ya kumi ni ishara ya vuguvugu la Wafiladelfia la Wamilleri na pia ya wale mia moja arobaini na nne elfu. Kufungwa kwa unabii muhuri, na kufunguliwa kwa unabii, kunatimizwa na Kristo, na afanyapo hivyo, hujionyesha Mwenyewe kama Simba wa kabila la Yuda. Katika sura ya kumi, malaika ambaye Dada White anasema ni “si mwingine ila Yesu Kristo” “akapaza sauti kuu, kama simba angurumavyo; naye alipokwisha kupaza sauti, ngurumo saba zikatoa sauti zake.”

Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Kristu, sa Leon sa banay ni Juda, nagbutang sa pito ka mga dalugdog ngadto sa matagnaong kasaysayan sa mga tuig mga 100, ug gilayon Niya kini gitimbrihan; kay “sa diha nga ang pito ka mga dalugdog nakapamulong na sa ilang mga tingog,” si Juan “magaandam unta sa pagsulat: ug” siya “nakadungog ug usa ka tingog gikan sa langit nga nagaingon,” “Timbrihi ang mga butang nga gipamulong sa pito ka mga dalugdog, ug ayaw kini isulat.”

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Nhoroondo yakavanzika yendima makumi mana zvino yava kusunungurwa nechisimbiso neShumba yerudzi rwaJudha, uye munhoroondo iyoyo mutsara werunyanga rwechokwadi rwechiPurotesitendi unomiririrwa nemabhanan’ana manomwe. Apo inzwi riri murenje rakatanga kudanidzira muna Chikunguru 2023, Shumba yerudzi rwaJudha yakasunungura chimwe chizaruro chezvinomiririrwa ne“Bhanan’ana Manomwe.”

The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

Kutinhira kunomwe kunomiririra nhoroondo inotangira paChikunguru 18, 2020, apo kufamba kwevane zviuru zana nemakumi mana nezvina kwakaurayiwa mumigwagwa, kusvika kumutemo weSvondo uri kuuya nokukurumidza. Mutsetse wokutinhira kunomwe unozivisa “zviitiko” zvinoitika munhoroondo iyoyo. Kuodzwa mwoyo kwekutanga kunoteverwa neshoko reKudanidzira kwePakati pousiku, uye kunozoteverwa nomutemo weSvondo. Apo Hanzvadzi White yakatsanangura kutinhira kunomwe, kungava senhoroondo yengirozi yokutanga neyechipiri, kana sezviitiko zvenguva yemberi, mumiririro ose ari maviri yakaratidza kuti zvinomiririra “zviitiko”.

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Ujumbe wa Kilio cha Usiku wa Manane unaweza kuonekana kana kwamba si “tukio”, lakini katika historia ya Wamillerite mkutano wa kambi wa Exeter wa Agosti 12 hadi 17, 1844 ulikuwa “tukio”, pamoja na mambo kadhaa yanayohusiana nalo. Hata hivyo, kufika kwa ujumbe wa Kilio cha Usiku wa Manane katika mkutano huo wa kambi kulikuwa pia utimilifu wa mfano wa mabikira kumi wa Mathayo ishirini na tano. “Tukio” la mkutano wa kambi wa Exeter lilikuwa utimilifu wa ngurumo saba, lakini mfano wa mabikira kumi hauzungumzii matukio hayo; unazungumzia “uzoefu” wa mabikira,

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Mufananidzo wemhandara gumi waMateo 25 unoratidzawo zvakaitika kuvanhu veAdventist.” The Great Controversy, 393.

Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Hudhudi saba, kama zinavyotambulisha historia sambamba ya harakati ya malaika wa kwanza na wa tatu, vivyo hivyo mfano wa wanawali kumi nao hutambulisha historia hizo mbili sambamba.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, ntlhanu wa vona a va tlharihile, kutani ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta ya emahlweni xi hetiseka hi ku kongoma hi ku helela, hikuva xi tirha hi ndlela yo hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” Review and Herald, August 19, 1890.

The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Chiratidzo chemabhanan’ana manomwe chinomiririra “zviitiko” zvenhoroondo dzakafanana, uye mhandara gumi dzinomiririra “ruzivo” rwemhandara dzakangwara nedzisina kungwara munhoroondo mbiri idzodzo dzakafanana. Ruzivo rwevaMillerite, kusvikira muna 1856, rwakanga rwuri ruzivo rweFiradherufia, uye ruzivo rwesangano revanhu zviuru zana namakumi mana nezvina rwakanga rwuri ruzivo rweRaodhikia, kusvikira nguva pfupi mushure maChikunguru, 2023. Munhoroondo dzose dziri mbiri mhandara dzakangwara nedzisina kungwara dzicharatidzwa pakusvika kweshoko reKuchema kwapaMadhikati, nokuti ipapo ndipo pachazoonekwa kuti ndiani akanga aine mafuta okugadzirira.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Mamiriro eChechi anomiririrwa nemhandara dzakapusa, anotaurwawo semamiriro eRaodhikia.” Review and Herald, Nyamavhuvhu 19, 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Avo vanoramba kudya shoko riri muruoko rwaMikaeri, mutumwa mukuru akaburuka pakupera kwaChikunguru, 2023, vacharamba vari muchimiro cheRaodhikia, uye avo vanotora kabhuku kaduku vokadya vachapinda muchimiro cheFiradherfia. Chimiro cheRaodhikia chinomirira vanhu, kana munhu, ari kunze kwaKristu, asi Kristu achitsvaka kupinda; uye chimiro cheFiradherfia chinoratidzwa sekubatanidzwa kweHumwari nehunhu hwomunhu. Kutinhira kunomwe kunozivisa “zviitiko” zvemutsara werunyanga rwechokwadi rwechiPurotesitendi rwakaiswa munhoroondo yakavanzika yendima makumi mana, zvichitanga musi wa18 Chikunguru, 2020, zvichiguma paSunday law.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Mufananidzo wevasikana gumi unozivisa “chiitiko” cheavo vanodanwa kuti vave pakati pezana rimwe nemakumi mana nezvina ezviuru panguva iyoyo imwe cheteyo. “Zviitiko” zvinoratidza nhoroondo yezana rimwe nemakumi mana nezvina ezviuru kubva muna Chikunguru 18, 2020 kusvikira pamutemo weSvondo, uye “chiitiko” chemakirasi maviri panguva yenhoroondo iyoyo, zvinoperekedzwa nekuziviswa kwebasa rakanga rakagoverwa uye richiri kugoverwa munhoroondo mbiri idzodzo dzinofambirana. Basa iroro rinomiririrwa nengirozi dzaZvakazarurwa gumi neina, uye basa revaMillerite rakamiririrwa nengirozi yokutanga neyechipiri, uye basa rezana rimwe nemakumi mana nezvina ezviuru rinomiririrwa nengirozi yechitatu.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Ndzi ve ni minkarhi ya risima yo kuma ntokoto. Ndzi ve ni ntokoto eka marungula ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Tintsumi ti fanekiseriwa tanihi leti hahaka exikarhi ka tilo, ti twarisa emisaveni rungula ra xilemukiso, naswona ti khumba hi ku kongoma vanhu lava hanyaka emasikwini yo hetelela ya matimu ya misava leyi. A nga kona la twaka rito ra tintsumi leti, hikuva i xifaniso xo yimela vanhu va Xikwembu lava tirhaka hi ku twanana ni vuako hinkwabyo bya le tilweni. Vavanuna ni vavasati, lava voningeriweke hi Moya wa Xikwembu, naswona va kwetsimisiwile hi ntiyiso, va twarisa marungula lawa manharhu hi ku landzelelana ka wona.” Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Ibikorwa abantu b’Imana bo mu minsi y’imperuka bahawe ku wa 11 Nzeri 2001, mu itangiriro ry’igihe cyo gushyirwaho ikimenyetso, byongeye guhabwa abantu b’Imana bo mu minsi y’imperuka ku iherezo ry’igihe cyo gushyirwaho ikimenyetso, igihe Mikayeli yamanukaga muri Nyakanga 2023.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> “Johane akaona ‘mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yose yakavhenekerwa nekubwinya kwake.’ Zvakazarurwa 18:1. Basa iroro ndiro inzwi revanhu vaMwari richizivisa kunyika shoko reyambiro.” The 1888 Materials, 926.

As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Sokwakunjalo “nangezehlakalo” ezifanekiselwa ukuduma kwezulu okuyisikhombisa, kanye “nesipiliyoni” esifanekiselwa yizintombi eziyishumi, umsebenzi wezingelosi ezintathu umele imilando emibili ehambisanayo.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

> “Chiuta wali kupeleka mauthenga gha mu Chivumbuzi 14 malo ghake mu mzere wa uchimi, ndipo ntchito yake yikwenera yayi kumara m’paka paumaliro wa mbiri ya charu ichi. Uthenga wa mungelo wakwamba na wa chiŵiri uchali unenesko wa nyengo iyi, ndipo ukwenera kwenda mwakuyana na uwu uwo ukukwera. Mungelo wa chitatu wakupharazga chenjezgo lake na mazgu ghakuru. ‘Pamanyuma pa vinthu ivi,’ wakayowoya Yohane, ‘nkhalawona mungelo munyake wakukhira kufuma kuchanya, wali na nkhongono zikuru, ndipo charu chikawunikika na uchindami wake.’ Mu kuŵala uku, ungweru wa mauthenga ghose ghatatu ukusazgikana.” The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.

Mundima 13 kusvika 15 yaDhanyeri 11, basa rechiporofita remutsara wechiPurotesitendi chakatsauka pakutenda (vaMaccabee), repabumbiro reruzhinji rakatsauka pakutenda (Antiochus III), nerechifeve cheTire (makororo avanhu vako) rinoratidzwa. Munhoroondo iyoyo chaiyo, mitsara yechiporofita yenyanga yechiPurotesitendi yechokwadi yevane zana namakumi mana nezvina ezviuru inozivisa basa ravo, “ruzivo rwavo”, uye “zviitiko” zvinoitika pakati pavanhu vaMwari vemazuva okupedzisira. Mutsara wenyanga yechiPurotesitendi yechokwadi unomiririrwa semitinhiro minomwe, iro riri roga chiporofita mubhuku raZvakazarurwa chinoratidzwa sechakasimbirwa. Nguva yokuedzwa isati yavharwa, murayiro unobva kuShumba yerudzi rwaJudha, Iye akasimbira chiporofita cheminhiro minomwe, wokuti zviporofita zvebhuku iri zvisunungurwe.

The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Kuzarurwa kwemabhanan’ana manomwe pamugumo wenguva yokusimbwa kwevane zana namakumi mana nezvina zvuru, kwakafananidzirwa nokuzarurwa kwemabhanan’ana manomwe pakutanga kwenguva yokusimbwa, kunofanira kushandisirwa (mutsara pamusoro pomutsara) kuchikamu ichocho chebhuku raDhanieri chine chokuita namazuva okupedzisira, uye chikamu ichocho ndiyo nhoroondo yakavanzika yendima makumi mana. Kana kuzarurwa ikoko kwanyatsopedziswa zvizere, sezvinomiririrwa nokuzarurwa kwechisimbiso chechinomwe, Mwari achadurura moto woMweya Wake Mutsvene pamusoro pevane zana namakumi mana nezvina zvuru, sezvaakaita kuvadzidzi paPendekosti. Pendekosti inoenderana nomutemo weSvondo uri kuuya nokukurumidza.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Ndinozvitarisira nechishuwo chikuru panguva iyo zviitiko zvezuva rePendekosti zvichadzokororwa nesimba rinotopfuura rakaratidzwa panguva iyoyo. Johane anoti, ‘Ndakaona umwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake.’ Ipapo, sezvazvakanga zvakaita panguva yePendekosti, vanhu vachanzwa chokwadi chichitaurwa kwavari, munhu mumwe nomumwe mumutauro wake amene.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Anéí Mwari angafemera upenyu hutsva mumweya mumwe nomumwe unoshuvira nomwoyo wose kumushumira, uye anogona kubata miromo nerasha rinopfuta rakabva paaritari, agoiita kuti igone kutaura zvine unyanzvi mukumurumbidza Kwake. Zviuru zvemanzwi zvichazadzwa nesimba rokuzivisa chokwadi chinoshamisa cheShoko raMwari. Rurimi runokakama ruchasunungurwa, uye vanotya vachaitwa vakasimba kuti vape uchapupu hwechokwadi noushingi. Ishe ngaabatsire vanhu Vake kuchenesa temberi yomweya kubva pakusvibiswa kwose, uye kuchengetedza kubatana kwepedyo kwakadaro Naye zvokuti vagova vagovani vemvura yokupedzisira painenge yadururwa.” Review and Herald, July 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Kutanga kwenguva yokuiswa chisimbiso kunoratidza magumo enguva yokuiswa chisimbiso. Pakutanga mvura yokupedzisira yakadururwa nechiyero, uye pakuguma inodururwa isina chiyero. Mutumwa akaburuka musi wa11 Gunyana, 2001, ndiye mutumwa mumwe chete akaburuka pakupera kwaChikunguru, 2023. Nhoroondo yePentekosti yakatanga pakumuka kwaKristu, uye kuguma kwokuzadzikiswa kwakakwana kwePentekosti kuri pakumuka kwevane zviuru zana namakumi mana nezvina.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Chiito cha Kristo cha kuwafuvia wanafunzi wake Roho Mtakatifu, na kuwapa amani yake, kilikuwa kama matone machache kabla ya mvua nyingi iliyokuwa itolewe siku ya Pentekoste.” Spirit of Prophecy, juzuu ya 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Kristu akapemera vadzidzi Vake mushure mekunge amutswa, pakarepo mushure mekunge akwira kuna Baba Vake. Paakaburuka kubva mukusangana naBaba Vake, akazviratidza kuvadzidzi uye akavapemera “madonhwe mashoma” akatangira “mvura zhinji dzePentekosti.” Madonhwe mashoma anomirira kutanga kwenguva yekuiswa chisimbiso, uye mvura zhinji inomirira kupera kwayo. Kutanga kwenguva yekuiswa chisimbiso kunodzokororwa pamagumo, uye sezvakaita Kristu kupemera vadzidzi Vake pakutanga kwenguva yePentekosti, akapemera vanhu Vake vemazuva okupedzisira pakupera kwenguva iyoyo.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Mafupa akaoma anofanira kufemerwa noMweya Mutsvene waMwari, kuti apinde mukushanda, sokumuka kuvakafa.” Bible Training School, December 1, 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Kufa kwa mashahidi wawili kunajumuisha ukweli kwamba wale walioitangaza ujumbe wa uongo wa Nashville na wa Julai 18, 2020, walifanya hivyo wakiwa Walaodikia. Ufufuo wa mifupa mikavu iliyokufa unaashiria mpito kutoka hali ya Laodikia, ambayo ni hali ya mauti, kwenda katika hali ya Filadelfia, ambayo ni uzima. Pumzi iletayo ufufuo na mpito huo ni ujumbe wa kinabii.

> “What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

> “Tinofanira kuva nesimba rakadini rinobva kuna Mwari kuti mwoyo yakaita sechando, ine chitendero chemurayiro chete, igoona zvinhu zviri nani zvavakagadzirirwa—Kristu nokururama Kwake! Shoko rinopa upenyu ndiro raidikanwa kuti ripe upenyu kumapfupa akaoma.” Manuscript Releases, volume 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

Nthawi ya pakati pa kuuka kwa Khristu inagawidwa m’zigawo ziwiri: gawo loyamba linali la masiku makumi anayi, pamene kenako Anakwerera kumwamba, ndipo linatsatiridwa ndi masiku khumi asanadze Pentekoste. Nambala makumi anayi ndi chizindikiro cha m’chipululu, monga momwe zilili ndi masiku atatu ndi theka kapena zaka, kapena masiku, chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Michael paakadzika muna Chikunguru wa2023, mazuva matatu nehafu erufu mumigwagwa akaguma, Kristu paakatanga basa rokubatanidza Uhumwari Hwake nounhu pakati pezana namakumi mana nezvina zvine zviuru. Basa iroro rakafananidzirwa namazuva gumi akatangira Pentekosti, apo chivi chakabviswa uye kubatana pakati pehama kwakagadzwa. Gumi rinomirira nzira yokuedzwa, uye nzira yokuedzwa yakaguma paPentekosti, iyo inomirira mutemo weSvondo.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

Panguva imwe cheteyo yenhoroondo iri mundima yechina makumi mana, apo madzimambo masere ePezhiya nenhoroondo yesungano pakati pevaJudha neRoma zvinomiririra muitiro wokuedzwa womufananidzo wechikara, muitiro wokuedzwa wemhandara unoratidzwawo mumazuva gumi anotungamirira kuPentekosti. Nyanga dzakatsauka dzePurotesitendi nerepabhlikhanizimu dzinobatana munhoroondo iyoyo kuti dziumbe mufananidzo wechikara, asi nyanga yechokwadi yePurotesitendi inobatanidza hunhu hwavo noHumwari hwaKristu, nokudaro ichiumba mufananidzo waKristu mumuitiro unoparadzanisa mapoka maviri avanonamata.

The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Zviitiko zvenhoroondo zvinomiririrwa semitinhimira minomwe yekutinhira zvakazarurwa munhoroondo inomiririrwa nendima yegumi nenhatu kusvika yegumi neshanu yaDanieri gumi nerimwe, uye pamwe chete zvinowirirana nenhoroondo yakavanzika yendima yemakumi mana, inoguma pamutemo weSvondo uri kuuya munguva pfupi, apo nguva yenyasha yevachengeti veSabata inovharwa.

> “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.

> “Hosve, mifananidzo iyi inodzidzisa kuti hakuzovipo zvakare nguva yokuedzwa pashure pokutongwa. Kana basa revhangeri rapera, pakarepo panotevera kupatsanurwa pakati pevakanaka nevakaipa, uye magumo eboka rimwe nerimwe anobva asimbiswa nokusingaperi.” Christ’s Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Ukwahlukaniswa kwabahlakaniphileyo nabayiziwula, kwabaseLawodisiya nakwabaseFiladelfiya, noma kukakolweni nokhula, kwenziwa yizingelosi.

> “Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

> “Tsai mbesa nembesa zvikure pamwe chete kusvikira panguva yokukohwa. Ipapo ndivo vatumwa vanoita basa rokuparadzanisa.” Selected Messages, bhuku 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Uthenga womwe wavumbulutsidwa chisindikizo chake pang’ono chisanatseke nthawi ya chisomo umadziwitsa ntchito ya anthu a Mulungu, monga momwe akuimiriridwa ndi angelo. Uthenga womwe uli m’nkhani izi tsopano ukusindikizidwa padziko lonse m’zinenero zoposa makumi asanu ndi limodzi. Izi zikukwaniritsidwa tsopano pang’ono nthawi ya chisomo isanathe, ndipo ndiyo ntchito ya anthu a Mulungu a masiku otsiriza kupereka uthenga uwu. Uthengawu umadziwitsa zochitika zoimiriridwa ngati mabingu asanu ndi awiri, ndipo ntchito yomvetsa ndi yopereka uthengawu imabala chochitika cha anamwali anzeru.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

> “Muzviratidzo zvousiku chiitiko chainyatsoorora zvikuru chakapfuura pamberi pangu. Ndakaona bhora guru remoto richiwira pakati pedzimwe dzimba dzakanaka dzoumambo, zvikakonzera kuparadzwa kwadzo pakarepo. Ndakanzwa mumwe munhu achiti: ‘Taiziva kuti kutonga kwaMwari kwakanga kuchiuya pamusoro penyika, asi hatina kuziva kuti kwaizouya nokukurumidza kudaro.’ Vamwewo, namanzwi okutambudzika kukuru, vakati: ‘Maizviziva! Ko makasati mutiudze? Isu takanga tisingazivi.’ Kumativi ose ndakanzwa mashoko akafanana okupomera achitaurwa.”

> “In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

> “Ndzi pfuke ndzi ri eku xanisekeni lokukulu. Ndzi tlhele ndzi etlela, kutani swi ndzi vonaka onge ndzi le nhlengeletanweni leyikulu. Un’wana la nga ni matimba a a vulavula ni nhlengeletano leyi, emahlweni ka yena ku andlariwile mepe wa misava. A ku mepe lowu wu kombisa nsimu ya vhinya ya Xikwembu, leyi faneleke ku rimiwa. Loko ku vonakala ku huma etilweni ku voninga ehenhla ka un’wana ni un’wana, munhu yoloye a a fanele ku voningisa van’wana hi ku vonakala koloko. Mavoni a ma fanele ku pfurheteriwa etindhawini to tala, naswona ku suka eka mavoni lawa a ku fanele ku pfurheteriwa man’wana mavoni.”

> “The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

> Mashoko akadzokororwa achiti: “Imi muri munyu wenyika; asi kana munyu warasikirwa nokunaka kwawo, ucharungwa nei? Kubva ipapo hauchabatsiri chinhu, asi kungokandirwa kunze nokutsikwa-tsikwa navanhu. Imi muri chiedza chenyika. Guta rakavakwa pamusoro pegomo haringavanzwi. Uye vanhu havabatidzi mwenje ndokuuisa pasi pedengu, asi pamusoro pechigadziko chemwenje; uye unovhenekera vose vari mumba. Saizvozvo chiedza chenyu ngachivhenekere pamberi pavanhu, kuti vaone mabasa enyu akanaka, vagokudza Baba venyu vari kudenga.” Mateo 5:13–16.

> “I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

> “Ndakaona mafashamo echiedza achivheneka kubva mumaguta nomumisha, uye kubva kunzvimbo dzakakwirira nokunzvimbo dzakadzika dzenyika. Shoko raMwari rakateererwa, uye somugumisiro pakava nezviyeuchidzo zvake muguta rimwe nerimwe nomumusha mumwe nomumwe. Chokwadi chake chakaparidzwa munyika yose.

> “Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

> “Phela mepu iyi inabviswa, imwe ikaiswa panzvimbo yayo. Pairi, chiedza chakanga chichibva panzvimbo shomanana bedzi. Zvimwe zvose zvenyika zvakanga zviri murima, paine kungovhenekera kuduku pano nepapo. Murayiridzi wedu akati: ‘Rima iri mugumisiro wokuti vanhu vatevere nzira yavo pachavo. Vakachengeta maitiro enhaka uye akadzidziswa ezvakaipa. Vakaita kubvunza-bvunza nokutsoropodza nokupomera basa guru roupenyu hwavo. Mwoyo yavo haina kururama pamberi paMwari. Vakavanza chiedza chavo pasi pedengu.’”

> “If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

> “Kudai musoja wose waKristu akadai akaita basa rake, dai murindi mumwe nomumwe ari pamadziro eZioni akadai akaridza hwamanda nenzwi rakajeka, nyika ingadai kare yakanzwa shoko renyevero. Asi basa rasarira shure namakore. Vanhu pavakanga vakarara, Satani akatifambira mberi neunyengeri.” Testimonies, volume 9, 28, 29.

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