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

Bhuku ra Danieri - Namba Zana na Makumi Mapfumbamwe neNhanhatu

Prophetic Parallels and Divine Disappointment: The Revelatory Journey of God’s Last Day People in Revelation 10

Ulinganifu wa Kiunabii na Huzuni ya Kiungu: Safari ya Ufunuo ya Watu wa Mungu wa Siku za Mwisho katika Ufunuo 10

Author

Jeff Pippenger

Published

April 27, 2024

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In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

Muncapitre 10 ya Nhlavutelo, laha ku kombisiwaka histori ya marungula ya ntsumi yo sungula ni ya vumbirhi, Yohane, tanihi xifaniso xa vanhu va Xikwembu va masiku yo hetelela, u byeriwile emahlweni leswaku a ku ta va ni ku hela matimba eka histori leyi a yi yimela hi xifaniso; naswona ku hela matimba koloko a ku ri xiaki xa histori ya ntsumi yo sungula ni ya vumbirhi lexi a xi fungheriwile ku twisisa ka vaMillerite, leswaku ku ringiwa ripfumelo ra vona.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 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. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.

> Zvino izwi randakanga ndanzwa richibva kudenga rakataurazve neni, rikati, Enda, utore kabhuku kakazaruka kuri muruoko rwengirozi yakamira pamusoro pegungwa nepamusoro penyika. Ndikaenda kungirozi, ndikati kwairi, Ndipewo kabhuku. Iyo ikati kwandiri, Katora, ukadye; ruchavavisa dumbu rako, asi mumuromo mako ruchava runotapira souchi. Ipapo ndakatora kabhuku muruoko rwengirozi, ndikakadya; rukava mumuromo mangu runotapira souchi; uye ndakati ndangorudya chete, dumbu rangu rikavava. Zvakazarurwa 10:8–10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

Mundima yegumi, Johane anomirira nhoroondo kubva pana 11 Nyamavhuvhu 1840, apo ngirozi ine simba yakaburuka iine kabhuku muruoko rwayo, kusvikira paKusuwa Kukuru kwa22 Gumiguru 1844. Asati amirira nhoroondo iyoyo nenzira yokufananidzira, anoudzwa ne“inzwi raakanga” “anzwa richibva kudenga” richimuzivisa kuti paanodya kabhuku ikako, “kachavava dumbu rako, asi mumuromo mako kachava kutapira souchi.” Kusuwa kunovava ndiko kwakaedza kutenda kwavaMillerite, uye zvakanga zvisiri zvakanaka kuti vazive nezvekusuwa ikoko kusati kwasvika; asi Johane anomirira vanhu vemazuva okupedzisira vanotarisirwa kuziva zvokwadi dzine chokuita nokurondedzerwa kwezviitiko, zvinova zviri nhoroondo yeshoko rengirozi yokutanga nerechipiri.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”

Iyo nhoroondo tsvene inoratidza kuti paizova nemuedzo waizouya pamusoro pevanhu vemazuva okupedzisira, uye waizova muyedzo wakavakirwa pachinhu chakanga chisiri chakanakisisa kuti vanzwisise kusati kwasvika muyedzo wacho; asi waisava chiitiko ichocho chaimbonzi chevaMillerite, kunyange zvakadaro waiwirirana zvakakwana nokududzirwa kwezviitiko zvinomiririrwa nengirozi yokutanga neyechipiri, nokuti kutinhira kunomwe kunomiririrawo, “zviitiko zvenguva yemberi zvichazarurwa maererano nokutevedzana kwazvo.”

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Kunyangwe zvichidikanwa kuti vazive nhoroondo yehwaro yevaMillerite, vanhu vaMwari vemazuva okupedzisira vaizozadzisa kurongeka kumwe chete kwezviitiko kwakazadziswa nevaMillerite; asi icho chakayedza vaMillerite, icho chaiva chiri nani kwavari kuti vasachiziva pachine nguva, chaizova muyedzo wakasiyana, wakauyiswa nechimwe chinhu chakanga chakavharirwa chisina kuzarurwa kusvikira nguva yasvika yokuti Shumba yorudzi rwaJudha isunungure chisimbiso cheZvakazarurwa zvaJesu Kristu, zvinowanikwa munhoroondo yakavanzika yendima 40 yaDanieri 11.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”

Chaikari chakasimbiswa chakagadzirirwa kuyedza vanhu vaMwari vemazuva okupedzisira, uye muyedzo wacho waizoenderana nechiratidzo chenzira apo maMillerite akaedzwa, nokuti kana kuri kuzadzika kwekutanga munhoroondo yemaMillerite kana kuzadzika kwekupedzisira kwemazuva okupedzisira, mabhanan’ana manomwe aiva “kutsanangurwa kwezviitiko” “zvaizoziviswa maererano nehurongwa hwazvo.”

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Chinhu chisina kunyanyoonekwa navazhinji ndechokuti, sezvo Johane achimiririra nhoroondo yokudzika kwaKristu aine kabhuku kaduku musi wa11 Nyamavhuvhu, 1840, kusvikira paKusuwa Kukuru kwa22 Gumiguru, 1844, nhoroondo iyoyo chaiyo yakamiririrwawo nokudzika kwengirozi yechipiri musi wa19 Kubvumbi, 1844. Kusuwa kwokutanga kunogona kunzwisiswa sokusuwa kwaJohane, uyo, mushure mokudya kabhuku kaduku musi wa11 Nyamavhuvhu, 1840, akasangana nokusuwa musi wa19 Kubvumbi, 1844. Kusuwa ikoko pakasvika, ngirozi yechipiri yakaburuka ine “chinyorwa” muruoko rwayo.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.

> “Mutumwa mukuru wo'wana u rhumiwe leswaku a xika emisaveni. Yesu a veke tsalwa evokweni ra yena, kutani loko a fika emisaveni, a huwelela a ku: ‘Babilona yi wile, yi wile.’ Kutani ndzi tlhela ndzi vona lava a va hela matimba va tlakusa mahlo ya vona va languta etilweni, va langutele ku humelela ka Hosi ya vona hi ripfumelo ni hi ntshembo. Kambe vo tala a va vonaka va ha tshama exiyin’weni xa vuphukuphuku, onge hiloko va etlele; kambe ndzi kote ku vona mfungho wa gome leri dzikeke ematshan’wini ya vona. Lava a va hela matimba va vone hi Matsalwa leswaku a va ri enkarhini wo rindza, ni leswaku a va fanele ku rindza hi ku lehisa mbilu ku hetiseka ka xivono. Vumbhoni byebyo byin’we lebyi va rhangeke hi byona ku langutela Hosi ya vona hi 1843, byi tlhela byi va yisa eku yi languteleni hi 1844. Hambiswiritano, ndzi vone leswaku vunyingi a byi nga ri na matimba wolawo lama a ma kombisa ripfumelo ra vona hi 1843. Ku hela matimba ka vona a ku horisile ripfumelo ra vona.” Early Writings, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Nhoroondo yechiMillerite inomirirwa naJohane muchitsauko chegumi, ndiyo nhoroondo yengirozi yokutanga uyewo neyechipiri. Kudzika kwengirozi yokutanga ine shoko, uye kudzika kwengirozi yechipiri ine shoko, zvinoratidza kutanga kwenhoroondo dzazvo dzakatevedzana, idzo dzose dzakapera mukuodzwa mwoyo, kunyange hazvo Johane achinyatsoratidza zvakananga nhoroondo yakazara yengirozi dzose dziri mbiri. Kunyange mushure ma22 Gumiguru, 1844, apo ngirozi yechitatu yakasvika ine shoko, kuodzwa mwoyo kwokupandukira kwa1863 kunopa chapupu chechitatu chenguva inotanga neshoko ichiguma mukuodzwa mwoyo.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

ការខកចិត្តលើកដំបូងនៃចលនាទេវតាទីបី នៅថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 គឺជាប្រដូចស្របទៅនឹងការខកចិត្តលើកដំបូងរបស់ពួកមីឡឺរីត។ សេចក្តីពិតមួយត្រូវបានបិទត្រាទុក ដូចដែលសេចក្តីពិតនៃឆ្នាំ 1844 ត្រូវបានព្រះអម្ចាស់បិទត្រាទុក ដោយទ្រង់ដាក់ព្រះហស្តរបស់ទ្រង់គ្របលើកំហុសមួយនៅក្នុងតួលេខខ្លះៗ ដែលបានបង្កឲ្យមានការខកចិត្តលើកដំបូងរបស់ពួកមីឡឺរីត។ នៅពេលក្រោយមក កំហុសនោះត្រូវបានយល់ដឹង កំហុសនោះក៏ត្រូវបានបើកត្រាចេញ ដូចជាសិង្ហនៃពូជយូដាបានដកព្រះហស្តរបស់ទ្រង់ចេញ។ កំហុសនៃថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 បានកើតឡើងដោយសារការបដិសេធមិនទទួលស្គាល់ថា ព្រះហស្តរបស់ទ្រង់ត្រូវបានលើកចេញនៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ខណៈដែលទ្រង់បានប្រកាសថា «ពេលវេលាមិនមានទៀតឡើយ»។

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Kungava kwakanga kuri kufamba kweFiladherfia pakuodzwa mwoyo kwekutanga kwengirozi yokutanga, kana kuodzwa mwoyo kwekutanga kwekufamba kweRaodhikia kwengirozi yechitatu, ruoko Rwake runomirira chiratidzo chenzira. Musi wa19 Kubvumbi, 1844, uye musi wa18 Chikunguru, 2020, kuodzwa mwoyo kwakabudisa nguva yokupararira. Avo vakanga vaunganidzwa musi wa11 Nyamavhuvhu, 1840, kana musi wa11 Gunyana, 2001, vakapararidzwa, uye pashure pacho Kristu akatanga kuunganidza vanhu Vake kechipiri.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

Iye akuhunganidza vanhu kutanga pana 11 Gunyana 2001, nokuti sezvinomiririrwa nerubhabhatidzo rwaKristu, ndiyo nguva iyo chiratidzo chaMwari chinoburuka apo paanotanga kuunganidza vadzidzi vake, kwete zvisati zvaitika. Zvino, pashure pokuparadzirwa, Kristu anounganidza vanhu vake kechipiri. Kristu akaunganidza vadzidzi vake kutanga parubhabhatidzo rwake, uye pashure pokuparadzirwa kwakakonzerwa nomuchinjikwa, akatanga kuunganidza vadzidzi vake kechipiri. Chokwadi chechiporofita chokuunganidza kechipiri chakatanga muna Chikunguru 2023, chaiva chikamu chezvakanga zvakavharirwa musi wa18 Chikunguru 2020, kunyange zvazvo chaiva pachena sechimwe chinhu chenhoroondo yevaMillerite.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

Mu vhesi makumi mana yaDanieri gumi nerimwe, chikara chakabva mugomba risina magumo chikasimuka, chikauraya nyanga dzose mbiri dzechikara chenyika muna 2020. Muna Chikunguru cha2023, Ishe vakatanga kuunganidza vanhu Vavo vemazuva okupedzisira kechipiri. Maitiro okuunganidza anomiririrwa mukati menhoroondo tsvene yeMillerite, uye munhoroondo iyoyo mune zvapupu zviviri zvenhoroondo zvokuti vari kuunganidza vanhu Vavo kechipiri. Maitiro okuunganidza chinhu chouporofita chakanga chakaiswa chisimbiso kusvikira muna Chikunguru cha2023. Basa rokuunganidza vanhu Vavo kechipiri rinozadzikiswa panguva yenhoroondo yeHondo yeUkraine, nguva pfupi kusati kwava nesarudzo yechipiri yemutungamiri wenyika wechisere, uyo anobva kune vanomwe.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

Pa Ogasiti 11, 1840, Ambuye anasonkhanitsa gulu la a Millerite, ndipo anazindikiritsa kusonkhana kumeneko mwa kuyambitsidwa kwa tchati cha 1843, chimene chinasindikizidwa mu Meyi wa 1842. Tchaticho chimaimira uthenga wa maziko, pakuti pa nthawiyo Iye anali kuyala maziko a kachisi wa a Millerite. Kutsika kwa mngelo wa Chivumbulutso chaputala 10, pa Ogasiti 11, 1840, kukufanana ndi ubatizo wa Khristu, umene, mwa zina, unazindikiritsa chiyambi cha Khristu kusankha ophunzira Ake.

> “With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

> “Pakuudzwa kwaJohani naAndiriya naSimoni, kwaFiripi naNatanieri, ndiko kwakatangira hwaro hwechechi yechiKristu. Johani akatungamirira vaviri vevadzidzi vake kuna Kristu. Ipapo mumwe wavo, Andiriya, akawana munun’una wake, akamudana kuna Muponesi. Firipi akazodanwa, ndokubva aenda kundotsvaka Natanieri.” The Desire of Ages, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.

Basa raWilliam Miller kubva panguva yokupedzisira muna 1798 kusvikira pana 11 Nyamavhuvhu 1840, rakamiririra basa raJohane Mubhabhatidzi; asi apo mutumwa waZvakazarurwa chitsauko chegumi akaburuka, sezvakaratidzwa nokuburuka kwoMweya Mutsvene parubhabhatidzo rwaKristu, Ishe “vakaunganidza” vadzidzi Vavo venheyo. Zvapupu zviviri izvi zvinoratidza kuti Kristu akaunganidza vanhu Vake vemazuva okupedzisira pana 11 Gunyana 2001, apo mutumwa waZvakazarurwa chitsauko chegumi nesere akaburuka; asi sezvakanga zvakaita kuvaMillerite, vaifanira kuedzwa nechimwe chikamu chemabhanan’ana manomwe chakanga chakanamirwa, uye ipapo Ishe vaizounganidza vanhu Vavo kechipiri.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Kuungana kwa pili kwa watu wa Mungu wa siku za mwisho kulianza katika historia inayowakilishwa mwishoni kabisa mwa aya ya kumi na moja ya sura ya kumi na moja ya Danieli, kabla tu ya ushindi wa Putin dhidi ya Ukraine, na kabla tu ya aya ya kumi na mbili ambapo ushuhuda wa kinabii wa Urusi na Putin unafikia mwisho wake. Hivyo basi, Danieli sura ya kumi na moja, aya ya kumi na moja, inalingana na Ufunuo sura ya kumi na moja, aya ya kumi na moja, kwa maana hapo ndipo mashahidi wawili wanarudishwa katika uzima.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

Mu nhoroondo inoyera yeMillerite, Ishe vakatanga kuunganidza vanhu Vavo kechipiri mushure mekuodzwa mwoyo kwa19 Kubvumbi 1844, uye chakashandiswa naIshe panguva iyoyo kuunganidza vanhu Vavo kwaiva kuziva kuti vakanga vachizadzisa nguva yokunonoka yemufananidzo wemhandara gumi waMateo chitsauko makumi maviri neshanu, uyewo Habakuki chitsauko chechipiri. Kuti vaMillerite vazive mamiriro avo vagodzoka, vaifanira kuzviona vamene sezvavanomiririrwa muShoko rouporofita raMwari. Vaifanira kuona kuti ndivo vanhu vaMwari, mukusiyana naavo vaizviti vanhu Vake. Pakanga paAchiunganidza vanhu Vake vakanga vaodzwa mwoyo, Akanga achipa mufananidzo webhenji rinomutsirwa vaHedheni, nokudaro achisimbisa musiyano pakati pevanhu Vake vechokwadi, kunyange vaodzwa mwoyo, navanhu vaingozviti ndevake chete.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Uye nezuva iro kuchava nemudzi waJese, uchamira sechiratidzo kuvanhu; ndudzi dzavahedheni dzichatsvaka kwaari; uye zororo rake richava rinobwinya. Zvino zvichaitika nezuva iro, kuti Ishe achatambanudzazve ruoko rwake rwechipiri kuti adzore vakasara vavanhu vake vachange vasara, kubva kuAsiria, uye kubva kuIjipiti, uye kubva kuPathrosi, uye kubva kuKushi, uye kubva kuEramu, uye kubva kuShinari, uye kubva kuHamati, uye kubva kuzvitsuwa zvegungwa. Uye achasimudza chiratidzo kundudzi, uye achaunganidza vakadzingwa vaIsraeri, uye achaunganidza pamwe chete vakapararira vaJudha kubva kumativi mana enyika. Isaya 11:10–12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Panoprofita Yeremia paakimirira avo vakaodzwa mwoyo musi wa19 Kubvumbi 1844, akaratidza kuti akanga asisazvibatanidzi ne“ungano yevaseki,” avo vakashandisa chiporofita chakakundikana cha1843 sechiratidzo chokuti avo vaimiririrwa naYeremia vakanga vari vaporofita venhema.

> 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 tshamanga entsombanweni wa lava hlekulaka, naswona a ndzi tsakelanga; ndzi tshamile ndzi ri ndzexe hikwalaho ka voko ra wena, hikuva u ndzi tale hi ku kariha. Yeremiya 15:17.

The “assembly of mockers” had cast out those represented by Jeremiah.

“somphakathi wabaklolodeli” wawubaxoshile labo ababemelwe nguJeremiya.

> “Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.

> “Vazhinji vakatambudzwa nehama dzavo dzisingatendi. Kuti vachengetedze nzvimbo yavo mukereke, vamwe vakabvuma kunyarara pamusoro petariro yavo; asi vamwe vakanzwa kuti kuvimbika kuna Mwari kwaivarambidza kuvanza saizvozvo zvokwadi dzaakanga aisa mukuchengetwa kwavo. Havasi vashoma vakabviswa mukuyanana kwekereke pasina chimwe chikonzero kunze kwokungotaura kutenda kwavo mukuuya kwaKristu. Mashoko omuporofita aya akanga anokosha kwazvo kuna avo vakatakura muedzo uyu wokutenda kwavo: ‘Hama dzenyu dzakakuvengai, dzakakudzingirai zita Rangu richinzi, Jehovha ngaakudzwe; asi Iye achaonekwa kuti mufare, uye ivo vachanyadziswa.’ Isaya 66:5.” The Great Controversy, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Kana Ishe achisimudzira chiratidzo kumarudzi avaHedheni, zvichaitika panguva yaanenge atambanudza ruoko rwake kechipiri kuti aunganidze vakasara vevanhu vake, ivo vari vadzingwa vaIsraeri. Ndivo vaya vasisagarizve mu“ungano yavaseki.”

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

“mudzi wa Jese” ndi chizindikiro cha mizere iwiri ya mwazi, umodzi wochokera mu Chiyuda wophatikizidwa ndi mzere wa mwazi wochokera kunja kwa Chiyuda, ndipo suimira kokha mzere wa mwazi wa Yesu, koma ndi chizindikiro komanso cha kuphatikizana kwa Umulungu ndi umunthu, pakuti mbendera imene yakwezedwa imayimira anthu amene asindikizidwa kwamuyaya mu chikhalidwe ndi m’chidziwitso cha kuphatikizana kwa Umulungu ndi umunthu, zimene zimaimiridwanso mu vesi la khumi la Danieli chaputala 11 ndi chizindikiro cha “linga”. Mu vesi la khumi, nthawi yosindikiza ya anthu zikwi zana limodzi ndi makumi anayi mphambu anayi imasonyezedwa mwa kumvetsa kwa uneneri kwa linga, limene ndi mutu. Mu mbiri ya vesi la khumi ndi limodzi ndi Nkhondo ya ku Ukraine, Ambuye amatambasula dzanja Lake kachiwiri kuti asonkhanitse otayidwa amene akhumudwitsidwa.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Naizvozvo, no humbowo hwaDanieri gumi nerimwe sechimiro, takazivisa kupindira kweupapa munhoroondo yechiporofita, nguva pfupi mberi pemutemo weSvondo. Takaona basa rwenyanga yeRepublican inomiririrwa naTrump apo anova wechisere anobva kune vanomwe, uye anotanga basa rokubatanidza kereke nehurumende. Tine mutsara wenyanga yakatsauka yePurotesitendi, sezvainomiririrwa navaMaccabees. Munhoroondo iyoyo imwe chete inomiririrwa nendima idzodzo, tinoisa mutsara wemabhanan’ana manomwe, unovawo mutsara womufananidzo wevasikana gumi, tichizivisa chiitiko chevane zviuru zana nemakumi mana nezvina, pamwe chete nomutsara wengirozi nhatu dzinotsanangura basa renyanga yePurotesitendi yechokwadi. Chimwe chezviitiko zvenyanga yePurotesitendi yechokwadi munhoroondo iyoyo kuunganidzwa kwechipiri.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Ukuhlanganiswa kwesibili kwenzeka emlandweni wesigijimi sengelosi yesibili, futhi kwenzeka futhi emlandweni wengelosi yesithathu kusukela ngo-1844 kuze kube ngu-1863, kumisa ofakazi ababili emlandweni wamaMillerite bokuthi iNkosi yelula isandla saYo okwesibili ukuqoqa umhlambi waYo ohlakazekile.

> “September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

> “ថ្ងៃទី ២៣ ខែកញ្ញា ព្រះអម្ចាស់បានបង្ហាញឲ្យខ្ញុំឃើញថា ទ្រង់បានលាតព្រះហស្តរបស់ទ្រង់ជាលើកទីពីរ ដើម្បីនាំយកសំណល់នៃប្រជារាស្ត្ររបស់ទ្រង់មកវិញ ហើយថា ក្នុងពេលនៃការប្រមូលផ្តុំនេះ ត្រូវតែបង្កើនការខិតខំឲ្យទ្វេដង។ ក្នុងពេលនៃការបែកខ្ចាត់ខ្ចាយ អ៊ីស្រាអែលត្រូវបានវាយប្រហារ និងត្រូវបានហែកចេញ ប៉ុន្តែឥឡូវនេះ ក្នុងពេលនៃការប្រមូលផ្តុំ ព្រះជាម្ចាស់នឹងព្យាបាល និងរុំរបួសប្រជារាស្ត្ររបស់ទ្រង់។ ក្នុងពេលនៃការបែកខ្ចាត់ខ្ចាយ កិច្ចខិតខំដែលបានធ្វើឡើងដើម្បីផ្សព្វផ្សាយសេចក្តីពិត មានប្រសិទ្ធភាពតិចតួចប៉ុណ្ណោះ សម្រេចបានតិចតួច ឬមិនបានអ្វីសោះ; ប៉ុន្តែក្នុងពេលនៃការប្រមូលផ្តុំ នៅពេលដែលព្រះជាម្ចាស់បានដាក់ព្រះហស្តរបស់ទ្រង់ដើម្បីប្រមូលប្រជារាស្ត្ររបស់ទ្រង់ កិច្ចខិតខំដើម្បីផ្សព្វផ្សាយសេចក្តីពិត នឹងមានប្រសិទ្ធផលដូចដែលបានបំណងទុក។ មនុស្សទាំងអស់គួរតែមានសាមគ្គីភាព និងមានចិត្តក្លៀវក្លាក្នុងកិច្ចការនេះ។ ខ្ញុំបានឃើញថា វាជាការខុសសម្រាប់នរណាម្នាក់ក្នុងការយកពេលនៃការបែកខ្ចាត់ខ្ចាយមកធ្វើជាគំរូដើម្បីគ្រប់គ្រងយើងនៅពេលនេះ ក្នុងពេលនៃការប្រមូលផ្តុំ; ដ្បិតប្រសិនបើព្រះជាម្ចាស់មិនធ្វើអ្វីច្រើនជាងសម្រាប់យើងឥឡូវនេះ លើសពីអ្វីដែលទ្រង់បានធ្វើនៅពេលនោះទេ នោះអ៊ីស្រាអែលនឹងមិនអាចត្រូវបានប្រមូលមកជាមួយគ្នាវិញឡើយ។” Early Writings, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

Mu kinyongera kiri ku gitabo cyitwa *Early Writings*, Mushiki wa Nyeranda White arasobanura amagambo tumaze kuvuga.

> “3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> “3. Maonero okuti Ishe ‘akanga atambanudza ruoko rwake kechipiri kuti adzosere vakasara vevanhu vake,’ ari papeji 74, anoreva bedzi kubatana nesimba zvakambovapo pakati peavo vakanga vakamirira Kristu, uyewo kuchokwadi chokuti akanga atanga zvakare kubatanidza nokusimudza vanhu vake.” Early Writings, 86.

The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

Nhoroondo inoyera yemabhanan’ana manomwe, inomirira nguva kubva 11 Nyamavhuvhu, 1840 kusvika 22 Gumiguru, 1844, yakafananidzira nhoroondo inoyera kubva 22 Gumiguru, 1844 kusvika pakupanduka kwa1863. Mutsara pamusoro pemutsara, nhoroondo yokutanga yaimiririra mufananidzo wemhandara dzakangwara, uye mutsara wechipiri waimiririra mufananidzo wemhandara dzakapusa. Nhoroondo mbiri idzi dzose dzakatanga apo mutumwa akaburuka aine shoko raifanira kudyiwa. Kusvika kwomutumwa munhoroondo mbiri idzi kwakatanga nzira yokuedzwa yakabudisa kupararira, uye pakazosvika 1849, Hanzvadzi White akanga achiratidzwa kuti Ishe vakanga vava kutambanudzazve ruoko rwavo rwechipiri, panguva ino kuti vaunganidze avo vakanga vapararidzwa pana 22 Gumiguru, 1844.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

Vaive vapararira nokuda kweKuodzwa Mwoyo Kukuru, sezvakapararirawo vakachenjera musi wa19 Kubvumbi 1844 nekuda kwekuodzwa mwoyo kwavo kwokutanga. Kuunganidzwa kwechipiri kwakaratidza kuti Ishe “vakanga vatanga kubatanidza nokusimudzazve vanhu Vavo.” Pakuunganidzwa kwechipiri, basa raIshe rinosanganisira kusimudza mureza unobatanidzwa pamwe chete pashoko, uye uyo humunhu hwawo hwakabatanidzwa noUmwari Hwake. Chinangwa chomureza ndechokudanira rimwe boka raMwari richibuda muBhabhironi, izvo zvinoitwa apo varume navakadzi vanoona mureza.

The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.

Mureza iuto rechiuto iuto remasoja rwaavo vakabatanidza unhu hwavo noUhuMwari hwaKristu panguva yokuedzwa yomutemo weSvondo. Naizvozvo, kuunganidzwa kwechipiri kunoratidza kuti “mudzi waJese” uchasimudzwa, uchitakura chiratidzo chouprofita chine mativi maviri chaRute, muhedheni anounganidzwa nomureza achibatanidzwa naBhoazi, chiratidzo chevane zviuru zana namakumi mana nezvina, uyewo chiratidzo choMudzikinuri, akabhadhara mutengo waRute, uye akanga ari hama yake yepedyo. Mukupfeka kwaKristu UhuMwari hwake noumwe hwakawa hwenyama yohunhu hwevanhu Akava hama yedu yepedyo. Mureza unosimudzwa ndivo vakabatanidzwa neshoko, vanopedzisa basa rokubatanidza unhu hwavo noUhuMwari hwaKristu mutemo weSvondo usati wasvika.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

> “Kuonga Bhaibheri kunokura sezvarinoramba richidzidzwa. Kune kwose kwaangatsaukira mudzidzi, achawana kuchiratidzwa uchenjeri husingaperi norudo rwaMwari.

> “The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

> “Ku kumbusho wa mfumo wa Kiyahudi haujaeleweka kikamilifu bado. Kweli zilizo kuu na za kina zinaonyeshwa kwa kivuli katika taratibu na alama zake. Injili ndiyo ufunguo unaofungua siri zake. Kwa ujuzi wa mpango wa ukombozi, kweli zake hufunguliwa kwa ufahamu. Ni pendeleo letu kuelewa mada hizi za ajabu kwa kiwango kikubwa zaidi kuliko tunavyofanya sasa. Tunapaswa kufahamu mambo ya ndani ya Mungu. Malaika hutamani kuchungulia kweli zinazofunuliwa kwa watu ambao kwa mioyo iliyotubu wanachunguza neno la Mungu, na kuomba kwa upana zaidi na urefu na kina na kimo cha ujuzi ambao Yeye peke yake aweza kuutoa.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

> “අප මේ ලෝක ඉතිහාසයේ අවසානයට සමීප වන්නාක් මෙන්, විශේෂයෙන්ම අවසාන දවස්වලට අදාළ වූ භවिष्यවાણි අප විසින් අධ්‍යයනය කරනු ලැබීම අත්‍යවශ්‍ය වේ. නව ගිවිසුමේ ලියවිලිවල අවසාන පොත අපට තේරුම් ගත යුතු සත්‍යයෙන් පූර්ණව ඇත. සතන් බොහෝ දෙනෙකුගේ සිත් අන්ධ කර ඇති බැවින්, එළිදරව්ව තමන්ගේ අධ්‍යයනය කර නොගැනීමට යම් හේතුවක් ලැබීම ගැන ඔවුන් සතුටු වී ඇත. එහෙත් ක්‍රිස්තුස්වහන්සේ තම සේවක යොහන් මගින් මෙහි අවසාන දවස්වල සිදුවන දේ ප්‍රකාශ කර ඇති අතර, උන්වහන්සේ මෙසේ කියති: ‘මේ භවिष्यවாணියේ වචන කියවන්නා ද, ඒවා අසන්නෝ ද, එහි ලියා ඇති දේ රක්ෂා කරන්නෝ ද භාග්‍යවන්තයෝ ය.’ එළිදරව් 1:3.”

> “‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

> “‘Ichi ndicho upenyu husingaperi,’ Kristu akadaro, ‘kuti vakuzivei imi Mwari vechokwadi moga, naJesu Kristu, wamakatuma.’ Johane 17:3. Nemhaka yei tisingazivi kukosha kwezivo iyi? Nemhaka yei zvokwadi idzi dzinobwinya dzisingavhenekeri mumwoyo yedu, dzisingadedemeri pamiromo yedu, uye dzisingazari hunhu hwedu hwose?”

> “In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

> “Mukutipawo Shoko Rake, Mwari vakatiisa pakuva nevaridzi hwedzidziso yose inokosha kuruponeso rwedu. Zviuru nezviuru zvakanwa mvura mumatsime aya oupenyu, asi hapana kuderera pakuwanda kwomugove wacho. Zviuru nezviuru zvakaisa Ishe pamberi pazvo, uye nokutarisa zvakashandurwa zvikava mumufananidzo mumwe chetewo. Mweya wavo unopfuta mukati mavo pavanotaura pamusoro pechimiro Chake, vachirondedzera kuti Kristu ndiani kwavari, uye kuti ivo ndivanaani kuna Kristu. Asi vatsvakurudzi ava havana kupedza nyaya idzi huru uye tsvene. Zvimwezve zviuru nezviuru zvingapinda mubasa rokutsvakisisa zvakavanzika zvoruponeso. Sezvinofungisiswa pamusoro poupenyu hwaKristu nehunhu hwoushumiri hwechinangwa Chake, mwaranzi dzechiedza dzichapenya zvakajeka kwazvo pakuedza kumwe nokumwe kokuwana chokwadi. Kutsvakurudza kutsva kwose kuchazarura chimwe chinhu chinofadza zvikuru kupfuura zvakamboratidzwa. Nyaya iyi haiperi. Kudzidza pamusoro pokuitwa nyama kwaKristu, chibayiro Chake chokuyananisa, nebasa Rake rokuyananisa somurevereri, zvichabata pfungwa dzomudzidzi anoshingaira nguva yose ichiripo; uye paanotarira kudenga namakore aro asingaverengeki achadanidzira achiti, ‘Chakakura chakadini chakavanzika choumwari.’”

> “In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

> “Mu umuyaga w’iteka ni ho tuzamenyera ibyo, iyo tuza kuba twarakiriye umucyo byashobokaga ko tubonerwa hano, byari gufungura ubwenge bwacu. Insanganyamatsiko z’agakiza zizahora zihugije imitima n’ubwenge n’indimi by’abacunguwe mu bihe by’iteka ryose. Bazasobanukirwa ukuri Kristo yifuzaga cyane guhishurira abigishwa Be, ariko bo bakaba bataragize kwizera ko kubusobanukirwa. Ibihe bidashira bizakomeza kugaragaza imyumvire mishya y’ubutungane n’ubwiza bya Kristo. Mu bihe bitagira iherezo, Umutware w’urugo w’indahemuka azavana mu butunzi Bwe ibintu bishya n’ibya kera.” Christ’s Object Lessons, 132–134.

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