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# The Book of Daniel - Number One-Hundred and Fifty-Three

Bhuku ra Danieri - Zana NeMakumi Mashanu NeTatu

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Maana ya Kiroho ya Falme za Kaskazini na Kusini: Safari Kupitia Hekalu za Kibiblia na Asili ya Mwanadamu

Author

Jeff Pippenger

Published

March 23, 2024

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The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Umambo hwekuchamhembe hwakafananidzira chimiro chezasi mutembere yorudzi rwavanhu; hwakafananidzira muviri mutembere yekereke; hwakafananidzira nyama yomunhu mutembere yaKristu. Kristu akavaka tembere dzose, uye Akaisa nheyo dzose; uye ibwe rokutanga mutembere yeMillerite raiva dzidziso ye“nguva nomwe,” iyo inomiririrwa netsvimbo mbiri dzaEzekieri. Mukumukira kwa1863, Adventism yeRaodhikia yakaramba “ibwe rayo repakona” rechiporofita, izvo zvakaitikawo pakuvakwa kwetembere yepanyika. Ibwe rakarambwa rakanga rakatarirwa kuti rizosarudzwa pakupera kwokuvakwa kwetembere, kunyange rakanga rave ibwe rokugumbusa munguva yose yokuvakwa. Kunyange zvakadaro, Shoko rechiporofita rinoratidza kuti ibwe rakarambwa rokugumbusa pakupedzisira richava musoro wepakona.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

සිවුන් වරයන්හි “දණ්ඩය”, දකුණු රාජධානිය මඟින් නිරූපිත පරිදි, උතුරු රාජධානියට සාපේක්ෂව “ශීර්ෂය” වේ. එය “ශීර්ෂය” වන්නේ, දෙවියන් වහන්සේ තම නගරය ලෙස යෙරුසලම හඳුනාගැනීමට තෝරාගත්තේ දකුණු රාජධානිය තුළ වන බැවින්ය; එහිදීම උන් වහන්සේ තම ශුද්ධස්ථානයද තම නාමයද තැබූ සේක. 1798 සිට 1844 දක්වා එම දණ්ඩ දෙක එක්කළ දක්වා, “ශීර්ෂය” වූයේ පහළ, දකුණු රාජධානියය. 1844 දී යොහන්ට උතුරු රාජධානිය අත්හැර දමන ලෙස කියනු ලැබූ විට, මන්ද එය අන്യජාතීන්ට දෙන ලද බැවින්, දකුණු රාජධානිය තනිව නැඟී සිටින ධජයක් ලෙස, එක් ජාතියක් වශයෙන් ඉතිරිවිය—හෝ අවම වශයෙන් එය යෝජිත සැලැස්ම විය. එම සැලැස්ම 1863 කැරැල්ල සහ නවීන ඉශ්‍රායෙලයේ පළමු “කාදෙෂ්හි කැරැල්ල” මගින් බාධාකළේය.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

Musi wa 11 Gunyana 2001, Ishe akadzosera kereke Yake yeRaodhikia ku1863, akaiyisazve ku1888, ku1919, uye ku1957, kureva kuchipanduko chechipiri “paKadheshi”. Asi pachipanduko ichocho, chipikirwa chokuti ibwe rakarambwa richava musoro wekona chava kuzadzikiswa zvino. Chiri kuzadzikiswa muna avo vanomiririrwa sevane zana namakumi mana nezvina zvuru, avo Kristu aanozadzisa maari nokusingaperi kubatanidzwa koUmwari nounhu.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Paulus akacherechedza hunhu hwepasi sechinhu chenyama, uye hunhu hwepamusoro sepfungwa. Akataura kuti muviri (hunhu hwepasi) rufu.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Ngokuba siyazi ukuba umthetho ungowomoya; ke mna ndingowenyama, ndithengiswe phantsi kwesono. Kuba oko ndikwenzayo andikuqondi; kuba oko ndithanda ukukwenza andikwenzi; kodwa oko ndikuthiyileyo, koko ndikwenzayo. Ukuba ke ndenza oko ndingakuthandiyo, ndiyavumelana nomthetho ukuba ulungile. Ngoko ke akusekho mna owenza oko, kodwa sisono esihleliyo kum. Kuba ndiyazi ukuba kum, oko kukuthi enyameni yam, akuhlali nto ilungileyo; kuba ukuthanda kukhona kum, kodwa ukwenza okulungileyo andikufumani. Kuba okulungileyo endikuthandayo andikwenzi; kodwa okubi endingakuthandiyo, koko ndikwenzayo. Ke kaloku ukuba ndenza oko ndingakuthandiyo, akusekho mna okwenza oko, kodwa sisono esihleliyo kum. Ndifumana ke umthetho wokuba, xa ndithanda ukwenza okulungileyo, okubi kukho kum. Kuba ndiyawuvuyela umthetho kaThixo ngokomntu wangaphakathi; kodwa ndibona omnye umthetho emalungwini am, usilwa nomthetho wengqondo yam, undisa ekuthinjweni ngumthetho wesono osemalungwini am. Hayi mna, mntu ulusizi endinguye! Ngubani na oya kundihlangula kulo mzimba wokufa? Roma 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Paulo aiziva kuti mu “nyama” yake maingagara “pasina chinhu chakanaka.” Mafungiro okuda kuita zvakaipa, ose akagarwa nhaka pamwe chete neakakurudzirwa nokurimwa, aivapo munyama yake (mumuviri wake), aingoshanda chete kumutungamirira muchivi. Mafungiro iwayo aimiririra murayiro wechivi, asi Paulo aishuva kuchengeta murayiro waMwari, kwete murayiro wechivi. Murayiro waMwari Paulo akauzivisa somu “murayiro wendangariro dzake” (hunhu hwake hwepamusoro). Kuchema kwake kwaiva kuti, “Ndianiko achandisunungura pamuviri worufu urwu?” Zvirokwazvo, Paulo aiziva kuti ndihwo umwari hwaizouyisa kusunungurwa, asi aizivawo kuti basa rokusunungurwa iroro raida kutora kwake chikamu.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Naizvozvo, vadikanwi vangu, sezvamakagara muchiteerera nguva dzose, kwete chete pandinenge ndiripo, asi zvino zvikuru kwazvo pakusavapo kwangu, shandirai ruponeso rwenyu pachenyu nekutya nokudedera. Nokuti ndiMwari vanoshanda mamuri, kuti mude nokuita zvinofadza kuda kwavo. VaFiripi 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Kununurwa kubva mumuviri worufu kwakaitwa nesimba rouMwari, iro rakanga rakabatanidzwa nesimba romunhu, uye ndicho muenzaniso wakapiwa naJesu kuvanhu. Kunyange hazvo murayiro wechivi waishanda nesimba muchimiro chezasi chemuviri, Jesu akachengeta chimiro Chake chezasi chiri pasi pomurayiro waMwari nokukumikidza kuda Kwake kukudawo kwaBaba Vake. Pauro aigona kuwana kununurwa dai aikumikidza kuda kwake kukuda kwoumwari. Pakuita saizvozvo, akanga achiita ruponeso rwake amene, uye izvi ndizvo zvinorehwa naSista White paanotaura pamusoro pebasa rokubvisa chivi muupenyu hwedu.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> “Roho yese inoramba kuzvipa kuna Mwari iri pasi pokutongwa nerimwe simba. Haisi yayo pachayo. Inogona kutaura nezvorusununguko, asi iri muhuranda hunonyadzisa zvikuru. Haitenderwi kuona runako rwechokwadi, nokuti pfungwa dzayo dziri pasi pokutongwa naSatani. Ichizvinyengera kuti iri kutevera zvinorayirwa nokutonga kwayo pachayo, inoteerera kuda komuchinda werima. Kristu akauya kuzoputsa kubva pamweya ngetani dzehuranda hwechivi. ‘Naizvozvo kana Mwanakomana akakusunungurai, muchava vakasununguka zvirokwazvo.’ ‘Murayiro woMweya woupenyu muna Kristu Jesu’ unotiisa ‘vakasununguka pamurayiro wechivi noworufu.’ VaRoma 8:2.”

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> “Katika kazi ya ukombozi hakuna kulazimishwa. Hakuna nguvu ya nje inayotumiwa. Chini ya uvutano wa Roho wa Mungu, mwanadamu huachwa huru kuchagua atakayemtumikia. Katika badiliko linalotokea roho inapojisalimisha kwa Kristo, mna maana ya juu kabisa ya uhuru. Kufukuzwa kwa dhambi ni tendo la roho yenyewe. Ni kweli, hatuna uwezo wa kujiweka huru kutoka katika utawala wa Shetani; lakini tunapotamani kuwekwa huru kutoka katika dhambi, na katika hitaji letu kuu tunapolia kuomba nguvu iliyo nje yetu na iliyo juu yetu, nguvu za roho hujazwa nishati ya kiungu ya Roho Mtakatifu, nazo hutii maagizo ya mapenzi katika kutimiza mapenzi ya Mungu.

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Det enda villkor på vilket människans frihet är möjlig är att hon blir ett med Kristus. ‘Sanningen skall göra er fria’; och Kristus är sanningen. Synden kan triumfera endast genom att försvaga sinnet och förinta själens frihet. Underkastelse under Gud är ett återställande till sig själv,—till människans sanna härlighet och värdighet. Den gudomliga lag, under vilken vi förs in i underkastelse, är ‘frihetens lag’. Jak. 2:12.” Messias, s. 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Pauro akachema achiti, “Haiwa ini munhu anosuruvarisa! Ndiani achandinunura pamuviri worufu urwu?” Hanzvadzi White vakati, “patinoshuva kusunungurwa kubva muchivi, uye mukushayiwa kwedu kukuru tichichemera simba rinobva kunze kwedu uye riri pamusoro pedu, masimba omweya anozadzwa nesimba rouMwari roMweya Mutsvene, uye anoteerera zvinorayirwa nokuda mukuzadzisa kuda kwaMwari.” Mukuita mubatanidzwa woumunhu hwedu nouMwari hwaKristu, kubudikidza nokushandisa kuda kwedu, tinoita “chiito” chokubvisa chivi kubva mu“mweya” wedu pachedu.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Asi chatinoda kunzwisisa “isimba rechokwadi rechido.” Chido “ndicho simba rinotonga muhunhu hwomunhu, simba rokusarudza, kana rokuita chisarudzo. Zvose zvinoenderana nokushanda kwakarurama kwechido. Simba rokusarudza Mwari akaripa vanhu; nderekwavo kuti varishandise. Haukwanisi kushandura mwoyo wako, haukwanisi iwe pachako kupa Mwari rudo rwawo; asi unogona kusarudza kumushumira. Unogona kumupa chido chako; ipapo achashanda mauri kuti ude nokuita maererano nokufara kwake kwakanaka. Nokudaro hunhu hwako hwose huchaunzwa pasi pokutonga kwoMweya waKristu; rudo rwako ruchava rwakanangana naye, ndangariro dzako dzichava mukuwirirana naye.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Pauro aiziva chokwadi izvi, uye aiziva kuti hunhu hwake hwepasi hwaifanira kudzvinyirirwa nokuiswa pasi pehutongi nehunhu hwake hwepamusoro, kubudikidza nokushandiswa kwekuda kwake. Ndokusaka Pauro aifa zuva rimwe nerimwe.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Ndzi tiyisa hi ku tsaka ka n’wina loku ndzi nga na kona eka Kriste Yesu Hosi ya hina: ndzi fa siku ni siku. 1 Vakorinto 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Paulo alijua kwamba alihitaji kuisulibisha asili yake ya chini kila siku kwa kutumia mapenzi yake ili kuiweka asili hiyo ya chini katika utii. Kwa hiyo aliisulibisha mwili wake.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Nalabo abaka Kristo bayakomye ku musalaba omubiri wabwe n’okwegomba kwagwo n’okukamwa kwagwo. Abagalatiya 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Paulo aiziva kuti nyama yake yechivi yaizoramba iripo muvanhu kusvikira paKuuya kweChipiri kwaKristu, apo vakatendeka, mukubwaira kweziso, vaizogamuchira muviri mutsva wakakudzwa. Ndokusaka 1798 ichiratidza hwaro hwemakore makumi mana namatanhatu pakavakwa temberi yeMillerite, nokuti Kristu, ari iye oga hwaro, ndiye Gwayana rakaurayiwa kubva pakuvambwa. Umambo hwokumusoro hwaiva muviri, uyo kubudikidza nechivi wakanga watora ushe pamusoro pevanhu, ukazvisimudzira kuti uve umambo hwokumusoro hwenhema. Muna 1844, Johane akaudzwa kuti “siya kunze” ruvanze, izvo muchiGiriki zvinoreva kuramba chimiro chepasi, chakanga chatora ushe pamusoro pechimiro chepamusoro apo Mwari akanga asarudza kuisa zita Rake, uye muna 1798, nyama (chimiro chepasi) pamwe chete “nezvinodikanwa nezvishuvo” zvayo zvaifanira kurovererwa pamuchinjikwa.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

Pahwaro, nyama yaKristu yakafa pakurovererwa pamuchinjikwa, sezvo Akagurwa kubva kuvapenyu. Umambo hwokumaodzanyemba ipapo hwaifanira kuva rudzi rumwe, rune mambo mumwe, rwuri musungano naMwari, uye rudzi rune nzvimbo tsvene yaMwari pakati paro. Mutsara pamusoro pomutsara, “nguva nomwe,” zvino ndiye “musoro wekona,” nokuti kubva muna Gunyana 11, 2001 Mwari ari kusimudza “hondo yokumusoro” Yake sechiratidzo. Hondo iyo inofanira kuva rudzi rumwe, uye rudzi irworwo rucharatidza mufananidzo Wake oga, uye zvinozviita panguva chaiyo iyo Satani ari kusimudza “nyanga” yake inova mufananidzo wechikara. Muna Ezekieri chitsauko makumi matatu nezvinomwe, shoko remhepo ina rinofemera shoko remvura yokunaya yokupedzisira pamusoro paavo vanobva vasimuka sehondo iyo. Shoko remhepo ina ndiro shoko reHwamanda yeChinomwe, ndipo panopedzerwa chakavanzika chaMwari.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Basa rekupedzisira rokusimbisa nechisimbiso rakatanga musi wa7 Gumiguru 2023. Nguva yokuiswa chisimbiso kwevane zana namakumi mana nezvina zvuru inozadzikiswa panguva yokuridzwa kweHwamanda yeChinomwe, uye hwamanda iyoyo inoridzwa katatu mukati mebasa rokuchisimbisa. Nguva dzose inoratidza kurova kunoitwa nechiIslam paNyika Inobwinya. “Nyika inobwinya” yemazuva ano yomweya yakarohwa musi wa11 Gunyana 2001, uye nyika inobwinya yekare chaiyo yakarohwa musi wa7 Gumiguru 2023, iro gore chairo iro zvapupu zviviri zvakanga zvaurayiwa zvakadzokera kuupenyu. Kurova kwechitatu kuri pamutemo weSvondo uri kuuya nokukurumidza muUnited States.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

Kubva muna Gumiguru 7, 2023, runyanga rweRepublican nerunyanga rwechokwadi rwePurotesitendi rwechikara chinobva panyika zviri kuzadzisa shanduko dzazvo dzokupedzisira kuva runyanga runotaura sedhiragoni kana seGwayana, pamutemo weSvondo uri kuuya nokukurumidza. Zviratidzo zviviri zvevadzivisi vomukati nevekunze muhondo huru iri kutambwa munguva yezviitiko zvokuvhara zvenhoroondo yenyika, zvose zviri munhoroondo inomiririrwa nendima makumi mana muchitsauko chegumi nerimwe chaDanieri. Kukura kuviri kwokupedzisira kwenyanga mbiri idzi kunozadziswa panguva yokuridzwa kweHwamanda yeChinomwe. Hwamanda yeChinomwe ndiyo yechitatu pamatirumpeti matatu enhamo.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Ole atuatu e tolu, anoimirira kushandiswa kwakapetwa katatu kwechiporofita, uye mukuita kudaro dzinopa uchapupu hwakasimba hwechiratidzo chenzira cha7 Gumiguru, 2023. Mune ose ari maviri, ole atuatu yokutanga neole atuatu yechipiri, hondo yeIslam yakarwiwa ichipesana nemauto eRoma, ayo mumazuva okupedzisira ari United States, sezvinopupurirwa nokukundwa kweSoviet Union kwakakonzerwa nesungano yakavanzika pakati paantikristu (Pope John Paul II), nemuporofita wenhema (Ronald Reagan) muna 1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

Mutsitsi rokutanga, sezvakaratidzwa muna Zvakazarurwa chitsauko 9, mune chiporofita chenguva chemwedzi mishanu, zvinoreva makore zana nemakumi mashanu. Mutsitsi wechipiri, mune chiporofita chenguva chemakore mazana matatu namakumi mapfumbamwe nerimwe, nemazuva gumi namashanu. Zvose zviri zviviri zviporofita zvenguva zvinomiririra hondo yakarwiwa neRoma yakaunzwa nechiIslamu mukati menhoroondo mbiri dzinomiririra mutsitsi rokutanga nerechipiri. Zviporofita zviviri izvi zvaiva nemigumisiro miviri yakasiyana yehondo iyoyo. Mumakore zana nemakumi mashanu okutanga, chiIslamu chaifanira “kukuvadza” Roma, uye muchiporofita chemakore mazana matatu namakumi mapfumbamwe nerimwe, nemazuva gumi namashanu, chiIslamu chaifanira “kuuraya” Roma. Zviporofita zviviri izvi zvakanga zvakabatana zvakananga. Kuguma kwemakore zana nemakumi mashanu apo chiIslamu chaifanira kukuvadza Roma ndiko kwakaratidza kutanga kwemakore mazana matatu namakumi mapfumbamwe nerimwe, nemazuva gumi namashanu, apo chiIslamu chaifanira kuuraya Roma. Mutsitsi rokutanga nerechipiri zvinopatsanurwa nekuguma kwemakore zana nemakumi mashanu, uye kutanga kwemakore mazana matatu namakumi mapfumbamwe nerimwe, nemazuva gumi namashanu.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

United States inorega kuva ushe hwechitanhatu hwechiporofita cheBhaibheri panguva yemutemo weSvondo uri kuuya nokukurumidza, uye ipapo ndipo painoprofetwa se“yakaurayiwa”. Nguva ye“kudengenyeka kukuru kwenyika”, iri muna Zvakazarurwa chitsauko chegumi nerimwe, ndiyo mutemo weSvondo uri kuuya nokukurumidza, uye kana nguva iyoyo yasvika, ipapo zvakare Hwamanda yeChinomwe yeIslam inosvikawo. Inosvika kuzoratidza kuguma, kana rufu, rweushe hwechitanhatu, ihwo huri uto reRoma mumazuva okupedzisira. Rufu irworwo rwakatangirwa nemakore zana nemakumi mashanu eIslam ichikuvadza mauto eRoma. Maererano nenhau huru dzemidhiya, dzinoedza kuderedza kukura kwemabasa eIslam yakanyanyisa munyika yazvino, kubvira musi waOctober 7, 2023, kusvikira pakunyorwa kwechinyorwa chino musi waFebruary 12, 2024, Islam yakaita kurwisa zana nemakumi matanhatu neshanu pamusoro pezvido zveAmerica pasi rose.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Miaka mia moja na hamsini ya Uislamu kuziumiza jeshi za Rumi, jambo linaloongoza hadi kuuawa kwa majeshi ya Rumi katika ole wa kwanza na wa pili, linarudiwa katika historia ya ole wa tatu, kwa kuwa ndivyo utendaji wa matumizi ya unabii ya namna tatu ulivyo. Kupigwa kwa Baragumu ya Saba, ambako ndiko kutiwa muhuri kwa wale mia moja arobaini na nne elfu, nako ndiko ambako muungano wa Uungu na ubinadamu hutokea, kama inavyowakilishwa na kuunganishwa kwa vijiti viwili, kuna alama tatu za njia. Ya kwanza ni nchi ya utukufu ya kiroho, na ya mwisho ni nchi ya utukufu ya kiroho. Alama ya kati ya njia ni nchi ya utukufu halisi.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

Muna 2023, kurira kwechipiri kweHwamanda yeyambiro yekutambudzika kwechitatu kwakaratidza kuwedzera kwehondo yeIslamu payakapinda munguva yokuti yaizo“kuvadza” chikara chenyika. Mugore iroro rimwe chetero, zvapupu zviviri zverunyanga rweRepublican nerunyanga rwechiPurotesitendi rwechokwadi zvakadzoka kuhupenyu, zvikatanga kushanduka kwazvo pamwe chete kuenda kunyanga dzazvo dzokupedzisira dzokufananidzira. Panyanga yeRepublican, kwaiva kubatanidzwa kwemasimba ose echiPurotesitendi akatsauka, pamwe chete nemasimba ose eRepublican akatsauka, kuti zviumbe runyanga rumwe chete rwuri mufananidzo wechikara. Panyanga yechiPurotesitendi rwechokwadi, kwaiva kubatanidzwa kweHumwari nouvanhu sezvo runyanga rwakashanduka muchimiro kubva kuRaodhikia kuenda kuFiradherfia, kuti ruratidze zvinopesana nomufananidzo wechikara. 2023 yakaitika makore makumi maviri namaviri mushure ma2001, nokudaro ichimiririra chisungo chokufananidzira cheHumwari hwakabatanidzwa nouvanhu.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

මුළු මෙම ඉතිහාසය දානියෙල් 11 වන පරිච්ඡේදයේ 40 වන පදය තුළ සිදුවෙයි; එම පදය 1989 දී මුද්‍රාව ඉවත් කරනු ලැබ, දැනුමේ වැඩිවීම ජනිත කළ අතර, එය හිද්දෙකෙල් නදියෙන් නිරූපිත වේ. එම පදයේ දේවදර්ශනීය ඉතිහාසය තුළ, අතිශුද්ධස්ථානයෙහි අවසාන කාර්යය ද සම්පූර්ණ කරනු ලබයි; එය 1798 දී මුද්‍රාව ඉවත් කරනු ලැබූ ආලෝකය වන අතර, උලයි නදියෙන් නිරූපිත වේ. 40 වන පදයේ ආරම්භය 1798 දී අවසාන කාලය හඳුනා දෙයි, එම පදයේ අවසානය 1989 දී අවසාන කාලය හඳුනා දෙයි; නමුත් පර්සියානු උපාසය වෙත ළඟා වීමට අල්ප පෙර ටයිග්‍රිස් සහ යුප්‍රටීස් (උලයි සහ හිද්දෙකෙල්) එක්ව යන්නාක් මෙන්, 40 වන පදයේ ඉතිහාසය තුළ එම නදියෝ දෙකම එකට එක්වෙයි.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> Mweya wa Hosi Xikwembu wu le henhla ka mina; hikuva HOSI Xikwembu xi ndzi totile ku twarisa mahungu lamanene eka lava rhuleke mbilu; xi ndzi rhumile ku boha timbilu leti tshovekeke, ku huwelela ntshunxeko eka lava bohiweke, ni ku pfulela khotso eka lava pfaleriweke etindlwini ta makhombo; ku huwelela lembe leri amukelekaka ra HOSI Xikwembu, ni siku ra ku rihisela ra Xikwembu xa hina; ku chavelela hinkwavo lava rilaka; ku vekela lava rilaka eSiyoni, ku va nyika ku saseka ematshan’weni ya nkuma, mafurha ya ntsako ematshan’weni ya ku rila, nguvu ya ku dzunisa ematshan’weni ya moya wa ku tika; leswaku va ta thyiwa mirhi ya ku lulama, ku byariwa ka HOSI Xikwembu, leswaku xi dzunisiwa.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> དེ་དག་གིས་སྔར་གྱི་ཞིག་པའི་གནས་རྣམས་བསྐྱར་དུ་བརྒྱབ་ཅིང་། སྔོན་གྱི་ཉམས་པ་རྣམས་ཡར་བསླངས་ཏེ། མང་པོའི་མི་རབས་རྣམས་ཀྱི་ཉམས་ཤིང་སྟོང་པར་གྱུར་པའི་གྲོང་ཁྱེར་རྣམས་ཉམས་གསོ་བྱེད་དོ། ཕྱི་མི་རྣམས་ལངས་ཏེ་ཁྱེད་ཀྱི་ལུག་ཁྱུ་རྣམས་གསོ་བ་དང་། ཡུལ་གཞན་པའི་བུ་རྣམས་ཁྱེད་ཀྱི་ཞིང་པ་དང་རྒུན་འབྲས་ཚལ་སྐྱོང་མཁན་ཡིན་པར་འགྱུར། འོན་ཀྱང་ཁྱེད་རྣམས་ལ་གཙོ་བོའི་མཆོད་པ་པོ་ཞེས་མིང་གཏགས་པར་འགྱུར། མི་རྣམས་ཀྱིས་ཁྱེད་རྣམས་ལ་ང་ཚོའི་དཀོན་མཆོག་གི་ཞབས་ཕྱི་པ་ཞེས་འབོད་པར་འགྱུར། ཁྱེད་རྣམས་ཀྱིས་ཕྱི་རྒྱལ་མི་རྣམས་ཀྱི་ཕྱུག་འབྱོར་ཟ་ཞིང་། དེ་དག་གི་གཟི་བརྗིད་ལ་རང་ཉིད་རྣམས་ངོམས་པར་བྱེད་དོ། ཁྱེད་རྣམས་ཀྱི་ངོ་ཚ་བའི་ཚབ་ཏུ་ཉིས་འགྱུར་ཐོབ་པར་འགྱུར། གནོང་འཚོབ་ཀྱི་ཚབ་ཏུ་དེ་དག་རང་གི་སྐལ་བ་ལ་དགའ་བར་འགྱུར། དེ་བས་ན་རང་གི་ཡུལ་དུ་དེ་དག་གིས་ཉིས་འགྱུར་བདག་གཉེར་བྱེད་པར་འགྱུར། དུས་གཏན་གྱི་དགའ་སྤྲོ་དེ་དག་ལ་འོང་ངོ་།

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Kwa kuwa mimi, Bwana, napenda hukumu; nachukia unyang’anyi kwa sadaka ya kuteketezwa; nami nitaiongoza kazi yao katika kweli, na kufanya agano la milele pamoja nao. Na uzao wao utajulikana kati ya Mataifa, na wazao wao kati ya kabila za watu; wote watakaowaona watawakiri ya kwamba hao ndio uzao alioubariki Bwana. Nitafurahi sana katika Bwana, nafsi yangu itashangilia katika Mungu wangu; kwa maana amenivika mavazi ya wokovu, amenifunika vazi la haki, kama bwana arusi ajipambavyo kwa mapambo, na kama bibi arusi ajipambavyo kwa vito vyake. Kwa maana kama nchi itoavyo chipukizi lake, na kama bustani ichipuza vitu vilivyopandwa ndani yake; vivyo hivyo Bwana MUNGU atachipusha haki na sifa mbele ya mataifa yote. Isaya 61:1–11.

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