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# Future for America and July 18, 2020 - Number Four

Remangwana eAmerika na Chikunguru 18, 2020 - Nhamba Yechina

1863

1863

Author

Jeff Pippenger

Published

September 19, 2023

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The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.

Ujumbe wa Danieli sura ya nane na ya tisa, unaowakilishwa na Mto Ulai, ulifunuliwa mwaka 1798. Unabii wa sura ya nane ulifasiriwa katika sura ya tisa na Gabrieli, lakini si mpaka Danieli alipokuwa ametoa sala ambayo huhesabiwa kuwa mojawapo ya sala za kibinadamu zenye umuhimu mkuu zaidi katika Biblia. Katika sala hiyo Danieli anaeleza kwamba alikuwa ametambua ya kuwa ukiwa wa Yerusalemu ungedumu miaka sabini kulingana na yale aliyokuwa amegundua katika kitabu cha Yeremia.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> Ngevhulo dza u thoma dza Dafusi, murwa wa Ahasuerusi, wa mbeu ya Vhameda, we a itwa khosi nṱha ha muvhuso wa Vhakaladea; nga nwaha wa u thoma wa u vhusa hawe, nṋe Daniele nda pfesesa nga bugu tshivhalo tsha miṅwaha, he Ipfi ḽa Murena ḽa ḓa kha Yeremia muporofita, ḽa uri U ḓo fhedzisa miṅwaha ya fusumbe kha u tshinyadzwa ha Yerusalema. Daniele 9:1, 2.

Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.

Jeremiah o ile a boela a supa hore qetellong ea lilemo tseo tse mashome a supileng, Belshazzar o ne a tla shoa ha Cyruse, molaoli oa Dariuse, a hapa Babylona.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> අදහස් සියල්ලෙන්ම මෙම මුළු දේශය විනාශවූ පාළුබිමක්ද, විස්මයට පත්වන දෙයක්ද වන්නේය; මේ ජාතීහු බබිලෝන රජුට අවුරුදු හැත්තෑවක් සේවය කරන්නෝය. අවුරුදු හැත්තෑව සම්පූර්ණ වූ කල, ස්වාමීන්වහන්සේ කියන සේක්, ඔවුන්ගේ අපරාධය නිසා මම බබිලෝන රජුටත්, ඒ ජාතියටත්, කල්දිවරුන්ගේ දේශයටත් දඬුවම් කර, එය සදාකාලික පාළුකම් බවට පත් කරන්නෙමි. යෙරෙමියා 25:11, 12.

Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.

Danyela akazivawo kuti makore makumi manomwe okuparadzwa kwakanga kuri kuzadzikiswa kwechiporofita chakanyorwa naMozisi.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Zvirokwazvo, vaIsiraeri vose vakadarika mutemo wenyu, vachitsauka kuti varege kuteerera inzwi renyu; naizvozvo kutukwa kwakadururwa pamusoro pedu, pamwe chete nemhiko yakanyorwa mumutemo waMozisi muranda waMwari, nokuti takamutadzira. Uye akasimbisa mashoko ake, aakataura pamusoro pedu, napamusoro pavatongi vedu vaititonga, nokuuya pamusoro pedu nechakaipa chikuru; nokuti pasi pedenga rose hakuna kumboitwa zvakaitwa paJerusarema. Sezvazvakanyorwa mumutemo waMozisi, zvakaipa izvi zvose zvatifikira; kunyange zvakadaro hatina kukumbira pamberi paJehovha Mwari wedu, kuti titsauke pazvakaipa zvedu, uye tinzwisise chokwadi chenyu. Dhanieri 9:11–13.

The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.

“mhiko” iyo Israeri yakatyora yakazobudisa “kutukwa” ndiyo “nguva dzinomwe” dzaRevhitiko makumi maviri nematanhatu. Shoko rakashandurwa richinzi “nguva dzinomwe” muna Revhitiko makumi maviri nematanhatu ndiro shoko rimwe chetero rechiHebheru rakashandurwa richinzi “mhiko” muna Danieri pfumbamwe. Mhiko yaMozisi inomiririrwa neshoko rakashandurwa richinzi “nguva dzinomwe” ndiyo chiporofita chenguva chokutanga chakawanikwa naWilliam Miller, uye yaiva yokutanga yezvokwadi dzake dzepasi dzakaiswa parutivi muna 1863. William Miller aimiririra Eria, uye izvi zvinosimbiswa neMweya weChiporofita.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.

> “දහස් ගණනක් විලියම් මිලර් විසින් ප්‍රකාශ කරන ලද සත්‍යය වැළඳ ගැනීමට නායකත්වය කරනු ලැබූහ; එලියාගේ ආත්මය හා බලය තුළ දෙවියන්වහන්සේගේ සේවකයෝ මෙම පණිවිඩය ප්‍රකාශ කිරීමට උත්ථාපනය කරනු ලැබූහ.” Early Writings, 233.

In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.

Mu 1863 gulu la Millerite linafika mwisho wakati wale waliokuwa hapo awali katika gulu hilo walipoanza kanisa la Seventh-day Adventist. Walipoanza kama kanisa, gulu hilo lilifika mwisho. Lilifika mwisho walipomwua Musa kama ilivyowakilishwa katika “nyakati saba” za Mambo ya Walawi ishirini na sita, na wakati huohuo walipomwua Eliya, mjumbe aliyekuwa amewasilisha “kiapo” cha Musa kwa gulu hilo. Musa na Eliya waliuawa wote wawili mwaka 1863, nao hawakupaswa kufufuliwa mpaka baada ya Septemba 11, 2001, wakati Mungu alipolirudisha gulu la Future for America kwenye mapito ya kale.

Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.

Future for America yakaziva Gunyana 11, 2001 sekusvika kwenhuta yechitatu, uye chinosimbisa kuzivikanwa uku kwekurwiswa kweIslam musi waGunyana 11 inhoroondo yenhuta mbiri dzokutanga sezvadzakazivikanwa nevaMillerite, izvo zvinonyatsomiririrwa pamachati maviri evapayona e1843 ne1850. Nokudzokera kunhoroondo yevaMillerite kuti asimbise basa razvino reIslam, Ishe akabva azarurira Future for America kunzwisisa kwe“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu, izvo zvinomiririrwa pachena pamachati ose ari maviri muchikamu chepakati. Uye pamachati ose ari maviri, pakati pechikamu chepakati pane muchinjikwa. Mwari pavakatungamirira mukugadzirwa kwematafura ese ari maviri aHabhakuki, vakaita chokwadi chokuti “mhiko” yaMozisi, iyo “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu, yaiva pakati pezvimwe zvose zvifananidzo zvouprofita uye kuti pamatafura ose ari maviri Kristu akaiswa pakati chaipo.

This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.

Lokhu kwakuvumelana nesikhathi esitholakala kwesinye isiprofetho esahunyushwa nguGabriyeli esahlukweni sesishiyagalolunye sikaDaniyeli, esasikhombisa ukuthi uKristu wayeyakuqinisa isivumelwano nabaningi isonto elilodwa.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Uye achasimbisa sungano navazhinji kwevhiki rimwe; uye pakati pevhiki achagumisa chibayiro nechipiriso; uye pamusoro pokupararira kwezvinonyangadza achachiita dongo, kusvikira pakupedzisira, uye izvo zvakatemwa zvichadururwa pamusoro pechakaitwa dongo. Daniel 9:27.

A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.

Vhiki ha vuporofeta i masiku ya fanekisela ya magidi mambirhi ntlhanu wa madzana na makume mambirhi, naswona vuporofeta lebyi Gabriele a a byi hlamusela byi kombisa leswaku exikarhi, kumbe exikarhi, ka masiku wolawo ya fanekisela ya magidi mambirhi ntlhanu wa madzana na makume mambirhi, Kriste a a ta vhambiwa. Kriste hi yena xikarhi xa “makume mambirhi ntlhanu na makume mambirhi” eka matafula hamambirhi ya Habakuki, naswona hi yena xikarhi xa vhiki leri A nga tiyisisa ntwanano ni vo tala.

In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.

Muna 1863, chiAdventism chakatanga sekereke, uye kufamba kwechiMillerite kwakanga kwapiwa simba nemweya waEria kukaurayiwa. Kufamba kwechiMillerite kwainzwisisa kuti, muchirevo chemakereke manomwe eZvakazarurwa, ivo vakanga vari kereke yeFiradherfia. Avo vakazviparadzanisa navo mushure meKukundikana Kukuru kwa1844, vakabva vaonekwa savaRaodhikia. Muna 1856, James White akatanga nhevedzano yezvinyorwa muReview and Herald achiratidza kuti kufamba kwakanga kwatanga seFiradherfia kwakanga kwava Raodhikia, uye kuti nhengo dzaifanira zvino kutsvaka mushonga wakapiwa kukereke yeRaodhikia. Mugore rimwe chetero, mubhuku rimwe chetero, James White akaburitsa nhevedzano yezvinyorwa zvakanyorwa naHiram Edson pamusoro pechiporofita chemakore zviuru zviviri nemazana mashanu nemakumi maviri cheRevhitiko 26. Zvinyorwa izvozvo hazvina kumbopedzwa.

When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.

Ambuye alipowaongoza harakati ya Future for America kurudi kwenye mapito ya kale baada ya Septemba 11, 2001, makala za Edson zilipatikana tena, na kwa mara ya kwanza katika historia vipindi vyote viwili vya miaka elfu mbili mia tano ishirini vilitambuliwa kuwa ni laana mbili. Moja dhidi ya makabila kumi ya kaskazini, na nyingine dhidi ya makabila mawili ya kusini. Miller alikuwa ametambua zile nyakati saba dhidi ya ufalme wa kusini wa Yuda, lakini Edson alitambua zile nyakati saba dhidi ya ufalme wa kaskazini wa Israeli. Future for America iliona kwamba zote mbili zilipaswa kutumika. Kutawanywa huku kuwili vinapounganishwa, huzalisha nuru ya kinabii ambayo haikuwa imewahi kutambuliwa na Miller wala Edson.

When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!

Panguva iyo Ishe vakadzosera Future for America kunzira dzekare mushure ma2001, “mhiko” yaMoses yakadzoka kuhupenyu ikamira netsoka dzayo. Shoko raibatanidzwa ne“mhiko” rakazobva raparidzwa nenhume dzengirozi yechitatu sezvarakanga raparidzwa uye rakafanofananidzirwa nenhume dzengirozi yokutanga. Future for America ndiyo yaiva sangano rakaparidza shoko rinomiririrwa na“Moses” musimba ra“Eriya,” uye Eriya akanyatso kupa uchapupu hwaMoses kusvikira pakupera kwenhevedzano yemharidzo yainzi Habakkuk’s Tables, iyo yakapera kunenge muna 2012. Apo nhevedzano iyoyo yemharidzo yakaguma, chikara chakabva mugomba rakadzikadzika chikakwira kuti chirwise Moses naEriya. Hondo iyoyo yakatanga apo Future for America yakafunga kurega basa rayanga ichiita kubvira muna 1996, ikatanga chikoro, icho mukuzvikudza kwayo yakachidaidza kuti, The School of the Prophets. Zvaiva nani dai chikoro ichocho chakanga chadaidzwa kuti, chikoro chevaporofita venhema!

The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.

Fhethano na u sa pfesesei hune ha tevhelaho musi tshikolo tshi tshi thoma u tendela avho vhe vha si vhuye vha khwaṱhisedzwa nga Murena sa vharumiwa Vhawe uri vha dzhenise mihumbulo yavho, zwo fhela nga lufu lwa Future for America nga dzi 18 dza Fulwana, 2020. Nga yeneyo tshifhinga Mushe na Elia vho vha vho no vhulawa dzitaratani.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Uye kana vapedza kupupura kwavo, chikara chinokwira chichibva mugomba rakadzika-dzika chicharwa navo, chikavakunda, chikavauraya. Uye zvitunha zvavo zvichavata mumugwagwa weguta guru, iro pakunamata rinonzi Sodhomu neIjipiti, umo zvakare Ishe wedu akarovererwa pamuchinjikwa. Zvakazarurwa 11:7, 8.

The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.

Ufakazi hunovimbika ndihwo ufakazi hwakapera pakuguma kwenhungamiro yenyaya dzakanga dzakanzi Tafura dzaHabhakuki. Ipapo chikara chakarwisa. Handina ruzivo rwokuti ndiani ari kutevera nyaya idzi dzazvino, asi ndinofungidzira kuti dziri kuteverwa zvakafanana navavengi veFuture for America sezvazviri kuitwa navaya vachiri kuedza kubvumirana nokuodzwa mwoyo kwaChikunguru 18. Naizvozvo ndinotarisira kuti avo vandinoronga muchikamu chandinotsanangura sevavengi vacharatidza kuti kushandiswa uku kwenhoroondo youprofita kunoonekwa mupfungwa dzavo sokuzvishandira pachako. Ngazvive zvakadaro. Nguva yapfupika zvikuru kuti tiite sokunge nhoroondo yeFuture for America haisi kuzivikanwa pachena sesangano rakafananidzirwa nesangano revaMillerite, uye yapfupika zvikuru kuti tiite sokunge nhume yomunhu ine zvikanganiso, yeRaodikia, yakasimudzwa kuti itungamire mubasa iroro, haina kufananidzirwa naWilliam Miller.

Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.

Miller aiva muFiladherifia, uye ini ndakapinda muAdventism kubva munyika muna 1975; naizvozvo ndiri muAdventist weRaodhikia akasimbiswa. Nhoroondo yehupenyu hwangu inopupura chokwadi ichocho. Zvisinei hazvo, Mwari ane ngoni wokudenga achangobva kundirayira kuti ndiise mukunyora shoko raAri zvino kundizarurira ndigoritumira kumachechi. Kurayira Kwake kwakauya nechivimbiso chokuti paAchamutsazve Mosesi naEria, vachamutswa vari veFiladherifia, kwete veRaodhikia. Kufamba kwakatanga munhoroondo yeMillerite kwaiva nguva yeFiladherifia, iyo yakazopedzisira yashanduka ichipinda muRaodhikia muna 1856 payakatanga nzira yokuramba nheyo dzakanga dzakaiswa nevaMillerite. Kuramba uku kwakatanga nokuiswa parutivi kwekuvandudzwa kutsva kwechiedza kwakapiwa kubudikidza nechinyoreso chaHiram Edson. Makore manomwe akatevera, muna 1863, kufamba kwaEria kwakanga kwaisa mharidzo yaMosesi kwakapondwa. Panguva imwe cheteyo kufamba uku kwakapondwa, chechi yakapinzwa kuti itsive kufamba kwacho. Mosesi naEria vakapondwa pakutanga kweAdventism, uye vakapondwazve pakuguma kweAdventism.

At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.

Pakupera kwechiporofita cheRaodhikia, muna 1989 chiratidzo cherwizi Hidhekeri chakazarurwa, uye kufamba kwakabva kuna mai weRaodhikia kwakatanga. Ishe havana kubatwa vasingazivi, uye vaiziva kuti vaizopedzisa basa ravo rengirozi nhatu sezvavakatanga. Vaizoripedzisa nekufamba kwevaFiraderufia, sezvavakatanga naro, uye kuti izvi zviitike kufamba kwakanga kuri kweRaodhikia pakuberekwa kwaiko kwaifanira kuurayiwa nokumutswa kuva vaFiraderufia. Mukuita izvi, kufamba kwakabudiswa muchechi yeRaodhikia kwaizova rechisere rinobva pane zvinomwe, munhoroondo chaiyo iyo mubatanidzwa wematatu waizova rechisere rinobva pane zvinomwe. Uye munhoroondo iyoyo imwe chete, runyanga rweRepublicanism ruchawanawo rumuko rwerechisere rwakabva pane zvinomwe uye rwakanga rwaurayiwa ne“woke-ism” yeIjipiti neSodhoma, asi mutsara iwoyo wechiporofita uchazobatwa gare gare muzvinyorwa.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 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. Revelation 11:9–11.

> Zvino vanhu vemarudzi, nehama, nendimi, nendudzi, vachaona mitumbi yavo yakafa kwamazuva matatu nehafu, uye havangabvumiri kuti mitumbi yavo yakafa ivigwe mumakuva. Uye avo vanogara panyika vachafara pamusoro pavo, vachapembera, uye vachatumirana zvipo; nokuti vaporofita ava vaviri vaitambudza avo vaigara panyika. Uye mushure mamazuva matatu nehafu Mweya woupenyu wakabva kuna Mwari wakapinda mavari, vakamira netsoka dzavo; uye kutya kukuru kwakawira pamusoro paavo vakavaona. Zvakazarurwa 11:9–11.

Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.

Ramangwana reAmerica harina kuiswa muguva; rakangorara mumugwagwa marakaurairwa, vavengi varo vachifara pamusoro porufu rwarwo rwaiita sokunge rwaitika. Asi “shure kwamazuva matatu nehafu Mweya woupenyu wakabva kuna Mwari ukapinda mavari, vakamira netsoka dzavo.” Nguva haichavipozve; naizvozvo mazuva matatu nehafu anomirira mazuva kana makore ane chiuru chimwe namazana maviri namakumi matanhatu, ayo muna Zvakazarurwa chitsauko 12 ndima 6 na14 anomirira renje umo nzvimbo tsvene neuto zvakatsikwa-tsikwa pasi. Dai vakanga vakaiswa muguva, vangadai vasiri mumugwagwa maavaigona kutsikwa-tsikwa. Kutsikwa-tsikwa kweFuture for America hakusi nguva yokufananidzira chete, asi ndiyo nguva yokufananidzira yeshoko re“nguva nomwe” rinomiririrwa nemhiko yaMozisi.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Na wataanguka kwa makali ya upanga, nao watachukuliwa mateka kupelekwa katika mataifa yote; na Yerusalemu utakanyagwa na watu wa Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 21:24.

There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.

Kwakanga kunezviitiko zvitatu apo Jerusarema rakatsikirirwa pasi. Chekutanga chakaitwa neBhabhironi kubva muna 677 BC kusvika muna 607 BC. Kutsikirirwa kwechipiri kwakaitwa neRoma yechihedheni kubva muna 66 AD kusvika muna 70 AD. Kechitatu kwakaitwa neRoma yemweya kubva muna 538 kusvika muna 1798. Kutsikirirwa kweJerusarema navaHedheni kunozivikanwa muna Ruka 21 kwaiva makore ane chiuru nemazana maviri namakumi matanhatu okutonga kwoupapa. Zvakazarurwa 11, umo matinowana uchapupu hwaMosesi naEria, hunotanga nokuziviswa kwenguva iyoyo.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Ndakapiwa rwangwa rwakanga rwakaita setsvimbo; zvino mutumwa akamira, achiti, Simuka, uyerese tembere yaMwari, nearitari, navanhu vanonamatira imomo. Asi ruvanze rwuri kunze kwetembere urusiye, urege kuruyera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika netsoka dzavo kwemwedzi ina namakumi maviri. Zvakazarurwa 11:1, 2.

The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.

Murayiro wekuti Johane ayere tembere navanhu vanonamatira imomo unomiririra kuvhurwa kwokutongwa muna 1844, nokuti ndima mbiri dzakatangira iyi dzinoratidza Johane seakava neruzivo rwokuvava kweKusuwa Kukuru muna 1844; zvino, mushure mokunge audzwa kuti anofanira kudzokorora basa rokuparidza shoko, ndima yokutanga yechitsauko chegumi nerimwe inoratidza kuti kutongwa kwakanga kuchangotanga.

> “The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.

> “Imba yamufika apo vinthu vyose ivyo vingayeguka vizamuyeguska, kuti ivyo vingaŵayeguka chara vikhalilire. Nkhani yiliyose yikuweleraso panthazi pa Chiuta; pakuti wakupima tempile la Chiuta, na awo ŵakumusopa mwenemumo. ‘Vinthu ivi, wakuti, iye uyo wakugwira nyenyezi zinkhondi na ziŵiri mu woko lake lamaryero, uyo wakwenda pakati pa vyakumunywerera vagolide vinkhondi na viŵiri; nkhumanya milimo yako…. Nili na kanthu kakumoza kakukususka, chifukwa wataya chitemwa chako chakwamba; sono kumbuka uko wagwera, ulape, ndipo uchite milimo yakwamba; pakuti usange chara, nizenge kwa iwe mwaluŵiro, ndipo nizamuchuskapo chakuŵikapo kandulo pa malo ghake.’ ‘Lapa; usange chara, nizenge kwa iwe mwaluŵiro, ndipo nilimbane nawe na lupanga lwa mulomo wane. Iye uyo wali na khutu, wapulike icho Mzimu wakuyowoya ku mipingo: Kwa uyo wakuthereska nimupenge chakurya cha mana yabisika, ndipo nimupenge libwe lituŵa, ndipo pa libwepo pali kuzgoreka zina liphya, ilo palije munthu wakulimanya kweni pera uyo wakulipokera.’” The 1888 Materials, 1116.

As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.

Sezvo Johane achimiririra kuvhurwa kwekutongwa kwekuongorora muna 1844, anoudzwa kuti arege kuyera ruvanze rwetembere, nokuti rwakapiwa kuvaHedheni, avo vaizotsika-tsika guta dzvene kwemakore ane chiuru nemazana maviri nemakumi matanhatu. Ruka 21 inoratidza kuti vaHedheni vaizotsika-tsika Jerusarema kusvikira “nguva” dzavaHedheni dzazadziswa. Johane muchitsauko 11 achangobva kuzivisa kuti nguva yokutsikwa-tsikwa kweJerusarema navaHedheni yakanga iri nhoroondo ya538 kusvikira 1798. Johane anozivisazve nguva iyi kaviri muchitsauko 12 seinzi renje, nguva iyo kereke yakatizira mairi kuti ipukunyuke kutambudzwa kwaiunzwa napapa.

When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.

Mose na Elia wanapouawa na kuachwa barabarani ili wakanyagwe kwa muda wa siku tatu na nusu, zile historia tatu zilizotangulia ambazo Yerusalemu ilikanyagwa zinapaswa kueleweka kuwa zinaashiria kipindi hicho cha wakati. Katika Luka ishirini na moja, Mataifa wangeukanyaga mji mtakatifu mpaka “nyakati” za Mataifa zitakapotimizwa.

Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.

Saka, Luka anozivisa nguva dzinopfuura imwe dzevaHedheni, asi tinoziva kuti nguva yevaHedheni yakazadziswa muna 1798. “Nguva yevaHedheni” yokutanga yakatanga muna 723 BC apo ushe hwokumusoro hwaIsraeri hwakatsikirirwa neAsiriya. Kutsikirirwa ikoko ndiko kwakatanga kupwanywa nesimba rechihedheni uye kwakaramba kuchienderera mberi kusvikira muna 538, apo simba rehupapa rakazoenderera mberi nebasa iroro kusvikira muna 1798. Chihedheni chakaparadzira nokutsikirira Israeri chaiyo, uye hupapa hwakaparadzira nokutsikirira Israeri yomweya. “Nguva” dzevaHedheni dzinomirira makore ane zviuru zviviri namazana mashanu namakumi maviri eRevhitiko makumi maviri nenhanhatu, ayo anomirira nguva mbiri dzokutsikirirwa. Yokutanga yakaitwa nechihedheni, sezvinomiririrwa neAsiriya, zvadaro Bhabhironi, zvadaro Roma yechihedheni. Ipapo simba rechipiri rokuparadza, rakaonekwa naMiller muchimiro chitsvene chechiporofita chaakashandisa, rakanga riri hupapa, uhwo hwaizoenderera mberi nokutsikirira kusvikira muna 1798. Kutsikirira kwose kwechihedheni nehupapa ndiko chaiko mubvunzo unomutswa muhurukuro yokudenga inobudisa mhinduro iri nheyo nembiru huru yeAdventism.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Mi akazwa mutumwa mutsvene mumwe achitaura, uye mumwe mutumwa mutsvene akati kuno uyo mutsvene wakanga achitaura, Chiratidzo pamusoro pechipiriso chezuva nezuva, nokudarika kunoparadza, chinopa nzvimbo tsvene pamwe chete neuto kuti zvitsikwe pasi netsoka, chichagara kusvikira rinhiko? Uye akati kwandiri, Kusvikira pamazuva zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichanatswa. Danieri 8:13, 14.

The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.

Mutumwa Gabrieli na vatumwa vamwe vakatungamirira Miller kunzwisisa kuti “chezuva nezuva” chaimiririra hudzvanyiriri hwechihedheni, uye kuti “kudarika kunoparadza” kwaimiririra hudzvanyiriri hweupapa. Zvose zviri zviviri, hwechihedheni nehweupapa, zvaizotsika-tsika pasi nzvimbo tsvene neuto. Naizvozvo “nguva” dzavaHedheni dzinorehwa naRuka ndidzo nguva mbiri dzekutsikwa-tsikwa kwemakore ane chiuru chimwe namazana maviri namakumi matanhatu, idzo pamwe chete dziri nguva nomwe dzaRevhitiko makumi maviri nenhanhatu.

The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.

Shoko re“mhiko” yaMosesi rwakaurayiwa muna 1863, pamwe chete nemutumwa Eria akanga aendesa shoko raMosesi. Zvose zviri zviviri, shoko raMosesi nemutumwa Eria, zvakamutswa mushure maGunyana 11, 2001. Mushure mokunge shoko raMosesi raziviswazve naEria, kuti vose vari vaviri vakaurayiwa, vakazoregererwa vari mumugwagwa vasina kuvigwa kwemazuva ane chiuru chimwe namazana maviri namakumi matanhatu, ndiko kubatana kwakananga neshoko re“nguva nomwe” iro Danieri anodana kuti “mhiko” yaMosesi. Bato nomutumwa vanodzokorora shoko raEria raMosesi, sezvakaratidzwa naMiller navaMillerite, pakupedzisira vachamira netsoka dzavo uye vachamutswa.

> 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.

> Uye shure kwamazuva matatu nehafu, Mweya woupenyu wakabva kuna Mwari ukapinda mavari, vakasimuka vakamira netsoka dzavo; kutya kukuru kukawira pamusoro paavo vakavaona. Zvino vakanzwa inzwi guru richibva kudenga richiti kwavari, “Kwirai kuno.” Vakakwira kudenga mugore; navavengi vavo vakavaona. Zvakazarurwa 11:11, 12.

We will address this truth in the next article.

Iqiniso leliqiniso esihlokweni esilandelayo.

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