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# The Book of Daniel - Number One-Hundred and Thirty-Four

Kitabu cha Danieli – Mia Moja na Thelathini na Nne

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Ufunuo wa Kinabii: Kutoka Septemba 11, 2001, hadi Sheria ya Jumapili inayokaribia nchini Marekani

Author

Jeff Pippenger

Published

March 13, 2024

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The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Nthawi yosindikiza ya anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi, kuyambira pa 11 Septembala, 2001, kufikira pa lamulo la Sabata la Lamlungu limene likudza posachedwa ku United States, ndiyo nthawi ya uneneri imene masomphenya onse a Mawu a Mulungu akukwaniritsidwa m’masiku otsiriza.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Saka uvarege navozvo, Zvanzi naIshe Jehovha: Ndichagumisa chirevo ichi, uye havachazochishandisi sechirevo muna Israeri; asi uti kwavari, Mazuva ava pedyo, uye kuzadzika kwechiratidzo chose. Ezekieri 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Mumutsara iroro, ngirozi yechitatu inosvikazve, uye mukuita kudaro, inomiririrwa nokusvika kwengirozi yechitatu musi wa22 Gumiguru 1844, kusvikira pakumukira kwa1863. Kumukira kwa1863 kwakamiririrwa nokumukira kwekutanga kwaIsraeri wekare paKadheshi, uye naizvozvo kunomiririrwa nenhoroondo yose kubva pakuyambuka Gungwa Dzvuku kusvikira pakumukira kwekutanga paKadheshi. Kumukira kwekutanga paKadheshi kwaimirira nokufananidzira kumukira kwechipiri paKadheshi, uye saka mutsara unobva parufu rwaAroni kusvikira pakumukira kwechipiri paKadheshi unodzokororwa mumutsara wekusimbiswa.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Rinodzokororwazve munhoroondo yavaMillerite, kubva muna 1840 kusvika muna 1844, iyo yakafananidzirwa nerubhabhatidzo rwaKristu kusvikira pamuchinjikwa, izvo zvakare zvaimiririra nhoroondo kubva pamuchinjikwa kusvika pakutakwa namabwe kwaStefano. Mutsara pamusoro pemutsara, mumwe nomumwe wevaprofita vekare akataura pamusoro penguva iyi kupfuura mazuva avakararamamo.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Mumwe nomumwe wevaporofita vekare akataura zvishoma nezvenguva yavo pachavo kupfuura zvaakataura nezvenguva yedu, zvokuti kuporofita kwavo kunoshanda kwatiri. ‘Zvino zvinhu izvi zvose zvakavawira kuti zvive mienzaniso; uye zvakanyorwa kuti zvitinyevere isu, takasvikirwa nokuguma kwenyika.’ 1 VaKorinte 10:11. ‘Hazvina kushumirwa ivo pachavo, asi isu, pazvinhu izvo zvino zvataurirwa kwamuri navaya vakaparidza evhangeri kwamuri noMweya Mutsvene wakatumwa kubva kudenga; zvinhu izvo kunyange vatumwa vanoshuva kutarisisa mazviri.’ 1 Petro 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bhayibhili ri hlengeletile naswona ri bohe swin’we xuma xa rona hikwalaho ka xitukulwana lexi xa makumu. Hinkwaswo swiendlakalo leswikulu ni timhaka hinkwato to tika ta matimu ya Testamente ya Khale a swi vile kona, naswona swi le ku tivonakariseni nakambe ekerekeni emasikwini lawa ya makumu.” Selected Messages, buku ya 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“र पछिल्लो पुस्ता” भनेको पत्रुसले भनेको चुनिएको पुस्ता हो, अर्थात् एक लाख चवालीस हजार; र तिनीहरू सेप्टेम्बर ११, २००१ देखि चाँडै आउन लागेको आइतबारको व्यवस्थासम्म चुनिएका हुन्, जहाँ त्यसपछि तिनीहरूलाई एउटा ध्वजको रूपमा उचालिन्छ। परमेश्वरको वचनका “सबै”—केही मात्र होइन, तर “सबै महान् घटनाहरू र गम्भीर कार्यहरू”—“फेरि दोहोरिँदैछन्” “अन्तिम दिनहरू” का “मण्डली” को “र पछिल्लो पुस्ता” मा। छाप लगाइने रेखामा, बाइबलका सबै पुस्तकहरू एकअर्कासँग भेट्छन् र अन्त्यमा पुग्छन्।

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Mu Chivumbulutso mabhuku ese eBhaibheri anosangana uye anoguma. Pano ndipo pane zvinopedzisa bhuku raDhanieri. Rimwe uprofita; rimwe chizaruro. Bhuku rakaiswa chisimbiso harisi Chivumbulutso, asi chikamu ichocho cheuprofita hwaDhanieri chine chekuita nemazuva okupedzisira. Mutumwa akaraira achiti, ‘Asi iwe, Dhanieri, viga mashoko, uye isa chisimbiso pabhuku, kusvikira panguva yokuguma.’ Dhanieri 12:4.” Mabasa avaApostora, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“परमेश्वरका भविष्यवाणीको त्यो अंश जो अन्तिम दिनहरूसित सम्बन्धित छ,” र जो उघारियो, त्यो शिनारका दुई ठूला नदीहरू—उलाइ र हिद्देकेल—का किनारमा दानिएललाई दिइएका दर्शनहरू हुन्। ती दर्शनहरूले दानिएल अध्याय ८, पद १३ र १४, तथा अध्याय ११, पद ४० देखि ४५ सम्मलाई प्रतिनिधित्व गर्छन्। एक लाख चवालीस हजारको छाप लगाइने समय त्यो इतिहास हो जहाँ ख्रीष्टले, स्वर्गीय महायाजकको रूपमा, अन्तिम पुस्ताका चुनिएकाहरूलाई दैवी र मानवीय तत्त्वले बनेको सम्बन्धभित्र अनन्तकालसम्मका लागि छाप लगाउनुहुन्छ। दानिएल ११ को पद ४० ले अजिङ्गर, पशु, र झूटा अगमवक्ताबीचको सम्बन्धलाई चिन्हित गर्दछ, जसले संयुक्त रूपमा अहिले संसारलाई आरमागेदोनतर्फ डोर्‍याइरहेका छन्, जसलाई पद ४० को इतिहासमा बाइबलीय भविष्यवाणीको छैटौँ राज्यको रूपमा शासन गर्ने पृथ्वीको पशुमाथि रहेको गणतन्त्रवादको सिङको इतिहासले प्रतिनिधित्व गर्दछ। पद ४० ले यही इतिहासमा, १७९८ देखि छिट्टै आउन लागेको आइतबारको व्यवस्था सम्म, प्रोटेस्टेन्टवादको सिङको इतिहासलाई परिभाषित गर्ने बुद्धिमान् र मूर्खहरूको छुट्टिनेलाई पनि चिन्हित गर्दछ।

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

“Mabhuku ose eBhaibheri” “anosangana uye anogumira” mubhuku raZvakazarurwa, uye paanosangana, bhuku raZvakazarurwa “rinopedzisa” bhuku raDanieri, uye shoko rokuti “kupedzisa” rinoreva kuunza pakukwana. Munguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvuru, sezvinomiririrwa mubhuku raZvakazarurwa, zviporofita zvaDanieri zvakazarurwa mumazuva okupedzisira zvinounzwa pakukwana, pazvinounganidzwa pamwechete mutsara pamusoro pomutsara, pamusoro pomutsara wenhoroondo unomiririrwa muchitsauko chegumi nesere chaZvakazarurwa, unotanga nenzwi riri mundima imwe kusvikira kutatu, uye unoguma nenzwi rechipiri rendima yechina.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Ukukheleleka kombono wesiprofetho omelwe nguMfula iHidekeli encwadini kaDaniyeli, kumele ukupelela kombono wangaphandle wezitha zabantu bakaNkulunkulu ezinyathela phansi indawo engcwele nebutho. Ukukheleleka kombono wesiprofetho omelwe nguMfula iUlai encwadini kaDaniyeli, kumele ukupelela kombono wangaphakathi kaKristu ebonakala phakathi kwabantu baKhe lapho efeza isithembiso sesivumelwano sokuhlanganisa ubuNkulunkulu nobuntu phezu kwesizukulwane sokugcina esikhethiweyo.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Imbiri y’ishyirwaho ikimenyetso yibanda ku ihembe ry’Abarepubulikani ry’inyamaswa yo mu isi, itangirana n’uko inyamaswa yo mu isi yavuganye Patriot Act mu mwaka wa 2001, ikarangirana n’ukuvuga kwari kwaragereranyijwe n’Amategeko ya Alien and Sedition yo mu 1798, ayo mu Ibyahishuwe igice cya cumi na gatatu, agereranywa n’inyamaswa yo mu isi ivuga nk’igisato. Amategeko ya Alien and Sedition yo mu 1798, agereranya iherezo ry’umurongo watangijwe no kuvuga kwa Declaration of Independence mu 1776. Hagati muri icyo gihe cy’amateka y’ubuhanuzi, inyamaswa yo mu isi yavugishije Constitution kugira ngo itangire gukurikizwa mu 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Kutaura kwa 1776 kunoenderana nekutaura kwePatriot Act, uye mitemo yeAlien and Sedition Acts inomirira mutemo weSvondo uchakurumidza kuuya muUnited States. Pakati penhoroondo iyoyo panofanira kuva nekumwe kutaura kunoenderana na1789. Inzwi rokutanga raZvakazarurwa gumi namasere, ndima yekutanga kusvikira yechitatu, rinonyatsozivikanwa serinosvika panguva yakawisirwa pasi zvivakwa zvikuru zveNew York City. Inzwi rechipiri rendima yechina rinonyatsozivikanwawo semutemo weSvondo uchakurumidza kuuya. Ose ari maviri iinzwi dzoumwari, nokuti ose ari maviri inzwi remutumwa uyo achavhenekera nyika nokubwinya Kwake, uyo Sister White anozivisa semutumwa wokutanga waZvakazarurwa gumi namana. Jesu akanga ari mutumwa wokutanga, uye nguva dzose anoratidza kuguma kwechinhu nokutanga kwacho, saka iyezve ndiye mutumwa wechitatu, iye mutumwa anovhenekera nyika nokubwinya Kwake.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Ingilozi yokuqala iyabonakaliswa futhi kusAmbulo isahluko seshumi, njengokwehlela phansi ngo-11 Agasti 1840, ngaleyo ndlela ifanekisa ukwehla kwengilozi ngo-11 Septhemba 2001. USister White usho ngokuqondile ukuthi ingilozi eyehla esahlukweni seshumi “yayingeyena omunye ngaphandle kukaJesu Kristu.” Izwi lokuqala nelesibili lesAmbulo ishumi nesishiyagalombili, liyizwi likaKristu. Lowo mlando ufanekiswa ngu-1776, 1789, no-1798, lapho isilo somhlaba sakhuluma kathathu. Izwi likaKristu elikhuluma phakathi kwamazwi amabili esAmbulo ishumi nesishiyagalombili, yilapho ekhuluma khona kusAmbulo isahluko seshumi nanye.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Kwaye kunkhondo lweentsuku ezintathu nesiqingatha, uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; lwabahlasela uloyiko olukhulu abo babebabona. Baza beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Benyuka baya ezulwini bekwelifu; zaza iintshaba zabo zababona. IsiTyhilelo 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

Muna Chikunguru cha2023, inzwi rakabva kudenga (inzwi raKristu) rakatanga kumutsa zvapupu zviviri zvakanga zvauraiwa mumigwagwa neshato isingatendi kuti kuna Mwari yakabva mugomba risina pasi. Panguva iyoyo, nyaya dzine chokuita neBumbiro reMitemo reUnited States dzakava nyaya yechiporofita, nokuti painzwi rinotevera, rinomiririrwa na1798, Bumbiro reMitemo richakundwa zvachose. Chimwe nechimwe chezviratidzo zvitatu zenzira cha1776, 1789, na1798, chinowirirana nemanzwi matatu oumwari anoratidzwa saGunyana 11, 2001, Chikunguru 2023, uye mutemo weSvondo uri kuuya nokukurumidza.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Matambudziko matatu iwayo anoenderana namatanho matatu enhamo yechitatu, inomiririrwa naGunyana 11, 2001, Gumiguru 7, 2023, uye mutemo weSvondo uri kuuya nokukurumidza apo hwamanda yechinomwe, inova Nhamo yechitatu, inosvika pakarepo muawa ye“kudengenyeka kwenyika kukuru”. Muna 2023, kutendeuka kwenyanga dzose dziri mbiri dzechikara chenyika kwakatanga, sezvinomiririrwa nechiroto chakavanzika chemufananidzo chaNebhukadhinezari. Chiroto chaNebhukadhinezari chiri muchitsauko chechipiri chakanga chiri chakavanzika chaigona kungoziviswa naMwari bedzi, uye Akachizivisa kune avo vakanga vapasa muedzo wokutanga unomiririrwa muchitsauko chokutanga chaDhanieri.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Danieri nevatatu vakakurumbira vari muchitsauko chokutanga, vakapasa muedzo wokutanga, ndivo vakasarudza kudya zvokudya zvokudenga nokuramba zvokudya zveBhabhironi. Ndivo vanomiririrwa naJohane muna Zvakazarurwa chitsauko chegumi, vanotora kabhuku muruoko rwengirozi, iye asingasiye kuva mumwe munhu kunze kwaJesu Kristu, vogodya shoko riri mukati maro. Ndivo vari muna Johane chitsauko chechitanhatu, vakasarudza kudya nyama nokunwa ropa remana yokudenga, izvo rimwe boka rakaramba, rikazobva ratendeuka richibva kuna Kristu, rikasazofamba Nayezve nokusingaperi, muchitsauko CHECHITANHATU, ndima MAKUMI MATANHATU NENHANHATU.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Mumutsetsemo iwo, Kristu aidzidzisa muGarirea, zvinoreva kuti “hinji” kana kuti “nzvimbo yokutendeuka.” Ikoko akapa shoko remana yokudenga, yaifanira kudyiwa navadzidzi vake, sezvakaita Johane muna Zvakazarurwa chitsauko chegumi, uye sezvakaita Ezekieri muchitsauko chechitatu, naJeremia muchitsauko chegumi neshanu. Nhoroondo yakamirwa naJohane muna Zvakazarurwa chitsauko chegumi, paakadya kabhuku kaduku, yakamirira nhoroondo yavaMillerite kubva muna 1840 kusvika muna 1844, asi yakanyanya kunyatsomirira nguva yokuiswa chisimbiso yevane zana namakumi mana nezvina ezviuru kupfuura nhoroondo yavaMillerite. Izvi zvinoonekwa pachena muchitsauko ichocho nokuda kwemirayiridzo yakapiwa Johane paakaudzwa kuti adye kabhuku kaduku.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Ipapo ndakaenda kumutumwa, ndikati kwaari, Ndipei kabhuku kaduku. Akati kwandiri, Tora, ukadye; uye kuchaita kuti dumbu rako rivave, asi mumuromo mako kuchava kutapira souchi. Zvakazarurwa 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Mundima uyu, Johane wakaudzwa pachine nguva, asati atora nokudya kabhuku kaduku aka, kuti mashoko aakadya aizobudisa chiitiko chakadini. VaMillerite havana kunzwisisa pachine nguva zviitiko zvinotapira zvinorwadza pakuzadziswa kwenhoroondo yezviratidzo zvaJohane pamusoro pemutsara wenhoroondo yavo yeuporofita. Asi vane zana namakumi mana nezvina zvamazana vakatoziviswa pachine nguva, uye vanotarisirwa kuziva. Kana Johane achiratidza kungava nhoroondo yekufamba kweshoko rengirozi yokutanga kana nhoroondo yengirozi yechitatu, shoko iroro rinobudisa mapoka maviri avanamati, uye robva raguma nokuora mwoyo kunovava. Jeremia paakadya kabhuku kaduku aka, akazobva aramba kushamwaridzana ne“ungano yavaseki.”

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Ndzi nga tshama ndzi hlangana ni ntshungu wa vahlekuri, naswona a ndzi tsakelanga; ndzi tshamile ndzi ri ndzexe hikwalaho ka voko ra wena, hikuva u ndzi tatisile hi ku kariha. Yeremiya 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Xana Ezekiele a dya buku leritsongo, a byela leswaku a yisa rungula eka vahlongoleri va yindlu ya Israele, lava a va nga ta yingisa.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> Pamusoro pezvo akati kwandiri, Mwanakomana womunhu, idya chaunowana; idya gwaro iri, ugondotaura kuimba yaIsraeri.... Asi imba yaIsraeri haingakutereri; nokuti havanganditereri ini; nokuti imba yose yaIsraeri yakasindimara uye yakaoma mwoyo. Ezekieri 3:1, 7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Kristo paakaipa chinkati cha muulu, ico cāli mubili Wakwe na mulopa Wakwe, ku mpingo Wakwe wa ku nyumba ku Galile, ikalasi lyālyo lyāfumapo talyaendile pamo na Wene nakabili, kabili icakutila ici cacitike mu cipandwa CA MUTANDA, vesi wa MAKUMI MUTANDA NA MUTANDA, cilangisha ukuti ukulya ni cakwamba mu mulimo wa kulingilwa wa ntambo shitatu, uyo utendeka no kutulukila kwa malaika. Ululingo lwa ciwiri ni apo amakalasi yabili yalangishiwa, nga cakuti ni ukupusana kwa Hezekieli no ng’anda ya Israele iya mitima yakwe ikakasa, nangu insungwila ishacenjela na shapusana ishabula amano sha ku kutendeka na ku mpela kwa Adventism, nangu Yeremia pamo ne nkuta ya baseka, nangu ku muli Daniele na batatu balumbulwa mu kupusana na banyina-maano ba Babiloni mu cipandwa ca ciwiri ca Daniele.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Mumutsara wa Johani chitsauko 6, kusvika kuGarirea ndiwo Gunyana 11, 2001. Shoko rokuti vadye nyama uye vanwe ropa ndiro nhoroondo inozopedzisira yatungamirira kumutemo weSvondo uri kuuya nokukurumidza. “Munhu ndiye zvaanodya,” sezvinomiririrwa naDhanieri navatatu vakatendeka muchitsauko 1; uye muna Johani 6, avo vakasarudza kudya nyama yaKristu nokunwa ropa Rake, vakava mufananidzo wezvavakadya. Vakava mufananidzo waKristu, asi rimwe boka rakatendeuka rikasaenderazve naKristu rakaratidza mufananidzo wechikara. Rimwe boka rakanga riri mufananidzo woMusiki, rimwe riri mufananidzo wechisikwa. Johani chitsauko 6 chinowedzera zvinorehwa ne“Garirea” kuGunyana 11, 2001, nokuti zvinoreva “hinge,” nokudaro zvichiratidza nzvimbo yokutendeuka yevadzidzi. Vaizotendeukira here kuzvokudya zvokudenga kana kuzvokudya zveBhabhironi? Panguva dzekutendeuka dzechiporofita ndipo panoratidzwa naKristu chiedza chenguva inotevera, sezvinomiririrwa nokuburuka Kwake muna 2001, apo nyika yakavhenekerwa nokubwinya Kwake.

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

> “පසුගිය ඉතිහාසයෙන් ඉගෙන ගත යුතු පාඩම් ඇත; සියල්ලෝම දෙවියන් වහන්සේ සදාකාලයෙන්ම ක්‍රියා කර ඇති ඒම මාර්ගයම අනුව අදත් ක්‍රියා කරන බව අවබෝධ කරගැනීම සඳහා, මේවා වෙත අවධානය යොමු කරනු ලැබේ. එදෙන් උයනෙහි ආදම්ට ශුභාරංචිය ප්‍රථම වරට ප්‍රකාශ කරනු ලැබූ දා පටන් මෙතෙක් සෑම කාලයකම තිබූ පරිදිම, අදත් උන්වහන්සේගේ කාර්යය තුළද ජාතීන් අතරද උන්වහන්සේගේ හස්තය දක්නට ලැබේ.”

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

> “Kune nguva dzinova nzvimbo dzekutendeuka munhoroondo yamarudzi neyekereke. Mukutungamirira kwaMwari, kana matambudziko akasiyana aya asvika, chiedza chenguva iyoyo chinopiwa. Kana chikagamuchirwa, panova nekufambira mberi pamweya; kana chikarambwa, kuderera pamweya nekuputsikirwa nechikepe kunotevera. Ishe muShoko ravo vakazarura basa rinorwisa reevhangeri sezvarakaitwa kare, uye sezvarichaitwa munguva iri mberi, kusvikira pakurwisana kwekupedzisira, apo masimba aSatani achaita kufamba kwawo kwekupedzisira kunoshamisa.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Mwari anogara achishanda nenzira dzimwe chetedzo dzenhoroondo yakapfuura, uye haamboshanduki. Kune “nzvimbo dzokutendeuka” (Garirea), idzo dziri “matambudziko makuru,” uye panguva dzeidzo “nzvimbo dzokutendeuka” “chiedza chenguva iyoyo chinopiwa.” Chiedza chenguva yokuiswa chisimbiso kwezana rimwe namakumi mana nezvina ezviuru chakapiwa panguva yedambudziko guru rakatanga musi wa11 Gunyana 2001. Kana chiedza ichocho “chigamuchirwa, kunova nokufambira mberi kwomweya; kana chikarambwa, kunotevera kuderera kwomweya nokuputsikirwa kwechikepe.” Chiedza chinobudisa mapoka maviri avanamati. Chiedza chinotevera nzvimbo yokutendeuka chinomirira shoko rinobudisa mapoka maviri avanamati.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Dhaniyeli chitsauko chechipiri chinoratidza muedzo wechipiri, muedzo unotevera muedzo wezvokudya wechitsauko chokutanga. Mundima yokutanga yechitsauko chokutanga chaDhaniyeli, Judha yakanga ichangokundwa naNebhukadhinezari, uyo akazova umambo hwokutanga hwechiporofita cheBhaibheri. Yakanga iri nguva yokushanduka kukuru munhoroondo yendudzi uye neyechechiwo, yakanga iri dambudziko guru, uye chiedza chomuedzo wezvokudya chakabva chapihwa. Dhaniyeli navatatu vaya vakakudzwa vakapasa muedzo wacho, uyezve muchitsauko chechipiri vakamirirazve avo vakapasa muedzo wechipiri. Muedzo wechipiri wakanga uri muedzo pamusoro pechakavanzika chisina kuzivikanwa nomunhu upi zvake, kunyange naNebhukadhinezariwo.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Chiratidzo chemuedzo waiva mufananidzo wehope dzaNebhukadhinezari. Waiva muedzo wehupenyu nerufu pamusoro pomufananidzo wakanga usingazivikanwi nomunhu upi zvake. Mufananidzo wacho wakaratidza ushe hwouprofita hweBhaibheri, uye muzvitsauko zvinomwe nezvisere zvaDanieri, ushe ihwohwo humwe chete hwaDanieri 2 hunomirirwawo sezvikara. Muedzo waNebhukadhinezari waiva muedzo we“mufananidzo wezvikara”, uyo, mumazuva okupedzisira, unoitika panguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvuru.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Mumazuva okupedzisira, kuumbwa kwemufananidzo wechikara ndiko kuyedzwa kukuru kwevanhu vaMwari, vanomiririrwa naDanieri navatatu vaya vakanga vakakudzwa. Ndiko kuyedzwa kwavanofanira kukunda vasati vaiswa chisimbiso; naizvozvo ishoko rechisimbiso-nekuedzwa rinobudisa boka rinogamuchira chisimbiso chaMwari uye rinoratidza mufananidzo waMwari, kana kuti boka rinogamuchira chisimbiso chechikara, uye nokudaro rinoratidza mufananidzo wechikara. Muna Danieri chitsauko chechipiri shoko remufananidzo wechikara rakasimbiswa kusvikira panguva yenhoroondo apo rakava nyaya youpenyu norufu. Mufananidzo waNebhukadhinezari wakanzwisiswa nomazvo nevaMillerite, asi munhoroondo yokuiswa chisimbiso chokwadi chakavanzika chine chokuita nomufananidzo waNebhukadhinezari chinosvinudzurwa, asi kuna avo chete vakagamuchira shoko raifanira kudyiwa pakasvika nguva yokutendeuka.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Icho chikafu ishoko remvura yokupedzisira rakatanga apo mutumwa waZvakazarurwa gumi nesere akaburuka, uye shoko remvura yokupedzisira ndiro nzira yedzidziso yomutsara pamusoro pomutsara. Pasina kudya zvokwadi iyoyo, shoko rakavanzika rokuumbwa kwechifananidzo chechikara harigoni kuonekwa.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen White akaratidzwa “zvakajeka, kuti mufananidzo wechikara waizoumbwa nguva yokuedzwa isati yavharwa.” Shoko rine chokuita nokuumbwa kwemufananidzo wechikara muna Danieri 2 rinomiririra kuumbwa kwemufananidzo kwaizongoonekwa chete munhoroondo yakatevera “nzvimbo yokutendeuka,” apo chiedza chaizobva chapihwa. Zvino zvava kunzwisiswa pamusoro pomufananidzo waNebhukadhinezari ndezvokuti hauna kungoratidza umambo hwokutanga mana chete hwechiprofita cheBhaibheri; wakaratidza umambo hwose husere, uye kunzwisisa ikoko kunobudisa kuumbwa kutsva kwemufananidzo-wechikara.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Chokwadi ichocho chinoratidza kuti chikara chechisere chiri chemukati mezvinomwe, uye chinoramba chichiratidzawo kuti United States, iyo inotanga kuumba mufananidzo wechikara, uye pashure inomanikidza nyika yose kuita saizvozvo, ichava nehunhu hwechiporofita hwechikara chainoumba mufananidzo wacho. Mufananidzo iwoyo unosanganisira kuti ndicho chechisere, chiri chemukati mezvinomwe, uye munhoroondo yemanzwi matatu aKristu, uri kucherechedza nzvimbo yekutendeuka yaGunyana 11, 2001, izwi ra2023 richidana mapfupa akafa, akaoma evapupuri vaviri kuti amire netsoka dzawo, uye izwi rekudanwa kubuda muBhabhironi.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Izwi lonyaka ka-2023 yilona zwi eliveza imfihlakalo yesithombe sikaNebukhadinezari kanye nesikhathi lapho sikhuluma khona.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

Nyamavhuvhu 11, 2001 inomiririra nguva inotangira ipapo, ichiguma musi waChikunguru 18, 2020. Nguva yezwi rechipiri kubva muchitsauko chegumi nerimwe inomiririra nguva inobva musi waChikunguru 18, 2020, kusvikira kuzwi rechitatu panguva yomutemo weSvondo uri kuuya nokukurumidza. Nguva yechipiri inotanga musi waChikunguru 18, 2020, inosanganisira chiratidzo chenzira chaMbudzi 3, 2020, nechiratidzo chenzira chaNdira 6, 2021, apo avo vakanga vauraya zvapupu zviviri vakatanga kufara nokutumirana zvipo, uye inosanganisirawo Chikunguru, 2023, apo izwi riri murenje rakatanga kuridza yambiro yehwamanda yechinomwe.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> “Pamahombekombe erwizi Khebari, Ezekieri akaona chamupupuri chaiita sokunge chaibva kuchamhembe, ‘gore guru, nomoto waizviputira mukati mawo, nokupenya kwakanga kwakakomberedza, uye kubva pakati pacho maiva sokunge ruvara rweamberi.’ Mavhiri mazhinji, aipindirana rimwe nerimwe, aifambiswa nezvisikwa zvina zvipenyu. Kumusoro-soro kwezvose izvi ‘kwaiva nechimiro chechigaro choushe, chakanga chakafanana nedombo resafaya pakuratidzika kwacho; uye pamusoro pechimiro chechigaro choushe paiva nechimiro chakafanana nomunhu pakuratidzika kwacho pamusoro pacho.’ ‘Uye mumakerubhi makazoonekwa chimiro cheruoko rwomunhu pasi pamapapiro awo.’ Ezekieri 1:4, 26; 10:8. Mavhiri acho akanga akaomarara zvikuru pakurongeka kwawo zvokuti pakutanga kuona aiita sokunge ari munyonganiso; asi aifamba mukuwirirana kwakakwana. Zvisikwa zvokudenga, zvakatsigirwa uye zvichitungamirirwa noruoko rwuri pasi pamapapiro emakerubhi, ndizvo zvaisunda mavhiri aya; kumusoro kwazvo, pachigaro choushe chesafaya, paiva noWokusingaperi; uye kwakakomberedza chigaro choushe kwaiva nouraraungu, mucherechedzo wetsitsi dzaMwari.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Kama vile magurudumu yale yenye mambo mengi yalivyokuwa chini ya uongozi wa mkono uliokuwa chini ya mabawa ya makerubi, ndivyo pia mchangamano tata wa matukio ya wanadamu ulivyo chini ya utawala wa Mungu. Katikati ya mashindano na ghasia za mataifa, Yeye aketiye juu ya makerubi angali bado huongoza mambo ya dunia.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “දෙවියන්වහන්සේ විසින් නියම කරන ලද තමන්ට අදාළ කාලය හා ස්ථානය අනුක්‍රමයෙන් අත්පත් කරගෙන සිටි ජාතීන්ගේ ඉතිහාසය, තමන්ටම එහි අර්ථය නොදැන සිටියද, ඔවුන් නොසැලකිලිමත්ව සත්‍යයට සාක්ෂි දරමින් සිටි බව අපට කථා කරයි. අද දින සෑම ජාතියකටත් සෑම පුද්ගලයෙකුටත් දෙවියන්වහන්සේ තම මහා සැලැස්මේ ස්ථානයක් නියම කර තිබේ. අද මනුෂ්‍යයන් හා ජාතීන්, වැරදීමක් නොකරන තැනැන්වහන්සේගේ අතෙහි ඇති ලොට්කූරෙන් මිනුම් කරනු ලබති. සියල්ලෝම තමන්ගේම තෝරාගැනීමෙන් තමන්ගේ නියමය තීරණය කරමින් සිටිති; එසේම දෙවියන්වහන්සේ තමන්ගේ අරමුණු ඉටු කිරීම සඳහා සියල්ල පාලනය කරමින් සිටිති.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

> “Nhoroondo yakatarwa naIYE mukuru, NDINI NDIRI, mushoko Rake, ichibatanidza chibatanidzo nechibatanidzo mucheni yechiporofita, kubva pakusingaperi kwekare kusvikira pakusingaperi kuri mberi, inotizivisa patiri nhasi mukufamba kwenguva dzose, uye nezvingatarisirwa munguva ichatevera. Zvose zvakafanotaurwa nechiporofita kuti zvichazadzika, kusvikira panguva ino yazvino, zvakatevedzerwa pamapeji enhoroondo, uye tingava nechokwadi chokuti zvose zvichiri kuuya zvichazadzikiswa maererano nokurongeka kwazvo.” Education, 177, 178.

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