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

Bhuku ra Danieri - Nomboro zana rimwe namakumi mapfumbamwe nepfumbamwe

Political Decline and Prophetic Destiny: The End of the Democratic and Republican Parties in the Context of Biblical Prophecy

Ukwehla Kwezombangazwe kanye Nesiphetho Esiprofethiweyo: Ukuphela Kwamaqembu e-Democratic ne-Republican Esimweni Sesiprofetho SeBhayibheli

Author

Jeff Pippenger

Published

May 3, 2024

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We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.

Tiri kuzivisa kuguma kwemapato eDemocratic neRepublican munhoroondo yechikara chenyika. Chikara chenyika cheZvakazarurwa chitsauko 13 chakakamurwa kuva mapato eRepublican neDemocratic, ayo anorwa mukati menhoroondo yechiporofita yenyanga yeRepublican. Nyanga zviratidzo zvesimba, uye nyanga mbiri idzi dzose dzine mifananidzo midiki yehukama hwadzo hwechiporofita mukati menhoroondo yadzo yechiporofita. Kunyanga yeRepublican, mufananidzo mudiki iwoyo unoratidzwa nemapato makuru maviri ezvematongerwo enyika anopararira munhoroondo yeUnited States. United States humwe hwoushe hushoma hunozivikanwa munhoroondo yechiporofita hwakaumbwa nesimba mbiri. Marudzi ose apfuura euporofita hweBhaibheri anomiririrwa nesimba mbiri anofananidzira United States. Umambo hweMedo-Persia, France (Sodhoma neIjipiti), neIsraeri pamwe noumambo hwayo hwokumusoro nehwekumaodzanyemba, zvose zvinopa hunhu hwechiporofita hweUnited States.

The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.

Hurumende hweMedhia nePeresia huri muna Dhanyeri chitsauko 8 hwaiva nenyanga mbiri, uye nyanga yokupedzisira (Peresia) ndiyo yakasimuka yakakwirira. Takatozivisa chinhu ichi mukuratidza kuti bato reDemocratic rakauya munhoroondo pamberi pebato reRepublican, saka bato reRepublican richazova, pakupedzisira, rokupedzisira pamapato maviri aya. Mutungamiri wokutanga weRepublican akauya munhoroondo achipindura pachinzvimbo chebato reDemocratic chaitsigira uranda, uye mutungamiri wokutanga weRepublican akaparidza Chiziviso cheKusunungurwa muna 1863, iro raiva pakati peHondo yeVagari veUnited States, uye gore rokupandukira rechechi yeLaodhikia yeSeventh-day Adventist.

The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.

Mutungamiri wekupedzisira weRepublican anofananidzirwa nemutungamiri wekutanga weRepublican; saka mutungamiri wekupedzisira achapinda munhoroondo pakati pehondo yevagari vemo pakati pebato reDemocratic rinotsigira uranda nebato rake reRepublican rinopikisa uranda. Uranda huri kusundidzirwa nebato reDemocratic remazuva okupedzisira ihwo uranda hwapasi rose. Sezvazvakanga zvakaita kumutungamiri wekutanga weRepublican, mutungamiri wekupedzisira weRepublican achaurayiwa nebato rinotsigira uranda, sezvakaitwa Trump paakaurayiwa mune zvematongerwo enyika musarudzo yakabiwa ya2020. Semutungamiri wechitanhatu kubvira panguva yokuguma muna 1989, Trump aizova mutungamiri akapfuma kupfuura vose, uye aizomutsa varongi venyika yose, kwete veUnited States chete, asi vepasi rose rose. Saka, mukuzivisa kwake muna 2015 kuti achange achikwikwidza chigaro chomutungamiri wenyika, hondo yevagari vemo yezvematongerwo enyika pakati pebato reDemocratic revanyepedzeri vehuranda hwapasi rose nebato reRepublican rinopikisa uranda yakatanga.

In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.

Kuzadzikiswa kwa Chivumbulutso chaputala 11, Trump anaphedwa pa ndale mu chisankho chobedwa cha 2020, ndipo chipani cha Democratic chinayamba kukondwera m'misewu, kufikira zitawonekeratu kuti mu 2022 Trump adzayambanso kuthamangira udindo wa Purezidenti. Pamenepo mantha aakulu anagwera pa aglobalist, mokwaniritsa chaputala 11 cha Chivumbulutso, ndipo nkhondo yawo inakulirakulira. Umboni wa nyanga za Madi ndi Aperisiya ukuwonetsa kuti nyanga yotsiriza kuwuka (chipani cha Republican) idzawuka yotsiriza, ndipo idzawuka yapamwamba. Purezidenti wotsiriza wa chipani cha Republican adzapambana pa chipani cha Democratic.

The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.

Sarudzo dza2024 dzinoratidza kuguma kwebato reDemocratic, nokuti havazombowanizve mumwe mukana wokumhanyisa mumiriri wepurezidhendi mutemo weSvondo usati wapedza nhoroondo yechiporofita yechikara chenyika. Pamutemo weSvondo, bato reRepublican rinoperawo. Bato reDemocratic rinopera pasarudzo dza2024, uye bato reRepublican rinopera pamutemo weSvondo. Mutemo weSvondo, uri kuguma kwehumambo hwechitanhatu hwechiporofita cheBhaibheri, wakafananidzirwa nokutanga kwechikara chenyika muna 1798. Chiratidzo chikuru chechiporofita chechikara chenyika ndeche“kutaura” kwacho. Muna 1798, United States yakadzika mitemo yeAlien and Sedition Acts, iyo naizvozvo inofananidzira mutemo weSvondo, apo United States inotaura seshato.

From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.

Kubva muna 1776 kusvika muna 1798, United States, kunyange yakanga isati yava humambo hwechitanhatu hwechiporofita cheBhaibheri, inomirira zviratidzo zvitatu zvenzira zveUnited States richitaura. Nguva iyoyo yakatungamirira kutanga kwekutonga kwechikara chepanyika sehumbowo hwechitanhatu hwechiporofita cheBhaibheri, uye naizvozvo inomirirawo nguva inotungamirira kumagumo ekutonga kwechikara chepanyika sehumbowo hwechitanhatu. Declaration of Independence muna 1776, ichiteverwa neConstitution muna 1789, pamwe neAlien and Sedition Acts dza1798, zvinomirira zviratidzo zvitatu zvenzira munhoroondo inotungamirira kumagumo echikara chepanyika sehumbowo hwechitanhatu paSunday law. Kuzadziswa kwezviratidzo zvitatu izvozvo kunomiririrwa nenzira dzakasiyana mukati menhoroondo yemapato ose ari maviri, Democratic neRepublican.

The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.

Mutemo wePatriot Act wa2001 unoratidza kutanga kwekubviswa kwerusununguko rwevagari veUnited States, uye wakafananidzirwa nechiziviso chakaitwa navapatriot vechokwadi munhoroondo yeAmerica paDeclaration of Independence. Chiratidzo chenguva chePatriot Act ndicho chokutanga chezviratidzo zvenguva zvitatu zvemapato ese ari maviri, reRepublican nereDemocratic.

The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.

Bato reDemocratic rinopera musarudzo dza2024, izvo zvinopinda nazvo muExecutive Orders dzaTrump, dzakafanofananidzirwa neAlien and Sedition Acts. Executive Orders dzinozotangwa naTrump hadzisi mutemo weSvondo, asi rudzi rwokutaura seshato, nokuti dzichashandiswa naTrump paanenge achizadzisa chiziviso chaSister White chokuti “active despotism” ichaitika mumazuva okupedzisira. Despotism ishoko rinoratidza hutongi hwehudzvanyiriri, hunoitwa kubudikidza neExecutive Orders dzinofananidzirwa muAlien and Sedition Acts. Apo Trump anenge achiita Executive Orders dzake, pachava nokudzoserwa shure kwePelosi Trials dzakaratidza hutungamiri hwaBiden hwakakundikana.

The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.

Nguva yenguva inoratidza kuguma kwemapato eDemocratic neRepublican ine mucherechedzo waAlpha naOmega, nokuti kutanga kwenguva imwe neimwe kunomirira kuguma. Nechikonzero ichi, chiratidzo chokutanga chomumugwagwa chemubato weDemocratic iPatriot Act ya2001, uye chiratidzo chechipiri chomumugwagwa iMiedzo yaPelosi yakatanga muna 2021. Miedzo iyoyo inomirira kurambwa kwakazara kweBumbiro reMitemo ra1789. Miedzo yaPelosi inomirira chiratidzo chepakati chomumugwagwa womubato weDemocratic, icho chakafananidzirwa apo Bumbiro reMitemo rakasimbiswa nemakoloni gumi namatatu, makore gumi namatatu mushure ma1776. Miedzo yaPelosi inomirira kumukira Bumbiro reMitemo uye yakafananidzirwa na1789. Chiratidzo chechitatu chomumugwagwa chemutsara weDemocratic ndipo pavanogumira semubato wezvematongerwo enyika.

They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.

Dzinopera pakusarudzwa kwa2024, uye kana kugadzwa kwehutungamiri kwa2025 kwapedzwa, chikamu chechipiri cheMiedzo yaPelosi chichaunzwa kubudikidza neExecutive Orders, izvo zvakafananidzirwa neAlien and Sedition Acts. Saka, waymark yechitatu yebato reDemocratic iAlien and Sedition Acts ya1798. Nguva inomiririra kuguma kwebato reDemocratic inotanga nesarudzo, kugadzwa kwehutungamiri, uye kuunzwa kwehondo yezvematongerwo enyika yaSatani kubudikidza nemutemo, uye inopera nesarudzo, kugadzwa kwehutungamiri, uye kuunzwa kwehondo yezvematongerwo enyika yaSatani kubudikidza nemutemo.

For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?

Kuqembu lamaRepublican, uphawu lokuqala lwendlela ngumthetho i-Patriot Act ka-2001, ofanekiselwa yi-Declaration of Independence yango-1776. Uphawu lwesibili lwendlela alufani nalolo olwaluyisibonakaliso sesibili sendlela seqembu lamaDemocrat. Uphawu lwesibili lwendlela, olufanekiselwa yi-Constitution yango-1789 kumaDemocrat, kwakuyiziLingo zokuqala zikaPelosi; kodwa uphawu lwesibili lwendlela lwamaRepublican, olufanekiselwa yi-Constitution yango-1789, nguMthetho we-Alien and Sedition Act, ogcwaliseka lapho sekuqediwe ukufungiswa kwesibili kukaTrump ngo-2025. Kungenzeka kanjani ukuthi i-Alien and Sedition Acts yango-1798 imelele i-Constitution yango-1789?

At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as a dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.

Pakugadzwa kwaTrump kechipiri, Executive Orders dzake, dzinomiririrwa neAlien and Sedition Acts dza1798, hadzingotangi chete boka rechipiri rePelosi Trials, asiwo zviito izvozvo zvinotangisa kuumbwa kwemufananidzo wechikara. Nguva yekuumbwa kwemufananidzo wechikara inotanga nokuguma nokutaura sedhiragoni. Kutaura kuri pakutanga kwenguva iyi kunomirira kusimbiswa kwemasimba oumambo anomiririrwa seudzvanyiriri, kana kuti sezvinodana Hanzvadzi White, “despotism.” Kutaura sedhiragoni pakupera kwenguva yokuumbwa kwemufananidzo wechikara kunoratidza simba remasimba echitendero richisimbiswa pamusoro pemasimba ezvematongerwo enyika.

The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.

Chiziviso cheRusununguko chakanga chiri chiziviso chinopikisa udzvanyiriri hwesimba rezvematongerwo enyika remadzimambo eEurope pamwe chete nesimba rezvechitendero rechechi yeRoma. Nguva yekuumba mufananidzo wechikara ndiyo nguva iyo masimba maviri aya akaora anobatanidzwa pamwe chete, simba rezvechitendero richitonga hukama ihwohwo. Pakuumbwa, kana pakubatanidzwa kwemasimba maviri aya, isimba rezvechitendero rinomuka rekupedzisira uye riri pamusoro. Naizvozvo, kutanga kwenguva iyoyo kunomiririra kuguma kwenguva yacho. Mitemo yeAlien and Sedition ya1798 inomiririra kuguma kweDemocratic party, uye ndiyo waymark yavo yechitatu, asi panguva imwe cheteyo inomiririrawo waymark yechipiri munguva yekuguma yeRepublican party. Waymark yechitatu yeRepublican party kusimbiswa kweSvondo.

For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).

Kusangano yaDemocratic, zviga zvitatu zvenzira zvinomiririrwa na1776, 1789, na1798 zvinofananidzira 2001 (1776), Miedzo yekutanga yaPelosi ya2021 (1789), uye Miedzo yechipiri yaPelosi ya2025 (1798).

For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).

KuRepublican party, nzira nhatu dzechiratidzo dzinomiririrwa na1776, 1789, na1798 dzinofananidzira 2001 (1776), Miedzo yechipiri yaPelosi ya2025 (1789), uye mutemo weSvondo (1798).

1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of Divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.

1776, 1789 සහ 1798 යන වර්ෂ විසි දෙකක කාලයක් නියෝජනය කරයි; විසි දෙක යනු දේවත්වය මනුෂ්‍යත්වය සමඟ එක්වීමේ සංකේතයයි. මෙම මාර්ග-ලකුණු තුන “සත්‍යය” පිළිබඳ සාක්ෂිය දරයි, මන්ද ඒවා පළමු සහ අවසාන මාර්ග-ලකුණ එකම සත්‍යය හඳුන්වා දෙන බව නියෝජනය කරන බැවිනි. 1776 ස්වාධීනත්වය පිහිටුවීම හඳුන්වා දෙයි, සහ 1798 ස්වාධීනත්වය ඉවත් කරනු ලැබීම හඳුන්වා දෙයි. එබැවින් ඒවා අකුරු විසි දෙකකින් සමන්විත හෙබ්‍රෙව් අක්ෂරමාලාවේ පළමු සහ අවසාන අකුරු නියෝජනය කරයි. දහතුන්වන අකුර විරුද්ධකාරීභාවයේ සංකේතයකි; ඒ අකුරු තුන, එනම් පළමුවන, දහතුන්වන සහ අවසාන අකුරු, එකට එක්ව “සත්‍යය” යන හෙබ්‍රෙව් වචනය ගොඩනඟයි.

1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.

1776 inomiririra Gunyana 11, 2001, uye inoratidza kutanga kwenguva yekuiswa chisimbiso kwevane zviuru zana nemakumi mana nezvina. Inoratidza kutanga kwekusaswa kwemvura yokunaya kwokupedzisira, inova nguva iyo dragoni inopiwa kuchikara nokuda kwamabasa akaitwa, sezvo bato redragoni reDemocratic richakundwa nebato rechikara reRepublican.

During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.

Mukati menhoroondo iyoyo kuisirwa chisimbiso kwenyanga yechiPurotesitendi yechokwadi kunoitwa munguva iyo Ishe vanotambanudza ruoko rwavo kechipiri kuti vaunganidze vanhu vanozivikanwa sevakadzingwa vaIsraeri, avo vachasimudzwa semureza panguva yomurayiro weSvondo.

On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.

Musi wa 18 Julayi 2020, nyanga yechiPurotesitendi yechokwadi yakaparadzirwa, uye makore makumi maviri nemaviri mushure ma2001, muna Julayi 2023, basa rekuunganidza kwechipiri rakatangwa nezwi rinodanidzira murenje. Kuunganidza kwekutanga kwakaitika muna 2001, apo mutumwa weZvakazarurwa chitsauko gumi nesere akaburuka, sezvo zvivako zvikuru zveguta reNew York zvakawira pasi. Kuburuka kwemutumwa uyu kwakamiririra kutanga kwenguva yekuiswa chisimbiso, uye kuburuka kwaMikaeri, mutumwa mukuru, musi wa18 Julayi 2020, kwakamiririra kupera kwenguva yekuiswa chisimbiso. Jesu, saArufa naOmega, anogara achiratidza magumo nekutanga; saka zvinhu zvechiporofita zvekuunganidza kwekutanga, kwakatanga musi wa11 Gunyana 2001, zvinomiririra zvinhu zvechiporofita zvinoitika mukuunganidza kwechipiri.

There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the third woe.

Kuli ndi zitsanzo zitatu zomveka bwino za kusonkhanitsa kwachiwiri, zomwe zikuyimira mbiri yomaliza ya nthawi yosindikiza ya anthu zikwi zana limodzi ndi makumi anayi kudza zinayi, zomwe ndi mbiri ya Khristu, mbiri ya mauthenga a mngelo woyamba ndi wachiwiri kuyambira pa Ogasiti 11, 1840 kufika pa Okutobala 22, 1844, komanso mbiri ya mngelo wachitatu kuyambira pa Okutobala 22, 1844 kufikira pa kupanduka kwa 1863. Mboni zitatu zimenezi zimakhazikitsa kusonkhanitsa kwachiwiri kwa anthu zikwi zana limodzi ndi makumi anayi kudza zinayi kuyambira mu Julaye 2023 kufikira ku lamulo la Lamlungu lomwe layandikira kubwera. Ngati tilekanitsa chinthu chimodzi chodziwika bwino kuchokera mu mbiri iliyonse, timapeza umboni wa ntchito ya tsoka lachitatu.

At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister White identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third woe is identified.

පොළොව මධ්‍යයේ හඬ නමැති පණිවිඩය 1844 අගෝස්තු 17 වන දින Exeter කඳවුරු රැස්වීමේ අවසානයේ ප්‍රකාශ කරනු ලැබීය. එම ප්‍රකාශනය, එක ලක්ෂ හතළිස් හතර දහසගේ ඉතිහාසය තුළ පොළොව මධ්‍යයේ හඬ පණිවිඩය ප්‍රකාශ කිරීම නියෝජනය කළේය; මක්නිසාද ඉතිහාස දෙකම දස කන්‍යාවන්ගේ උපමාව ඉටු වීමක් වූ අතර තවද එසේම පවතියි. සොයුරිය වයිට් පැහැදිලි කරන්නේ, ක්‍රිස්තුස්වහන්සේ යෙරුසලමට ජයග්‍රාහී ලෙස ඇතුළු වීම 1844 හි පොළොව මධ්‍යයේ හඬේ ප්‍රකාශනය නියෝජනය කළ බවය. ක්‍රිස්තුස්වහන්සේ කිසියම් සත්වයකු මත යාත්‍රා කළ එකම අවස්ථාව උන්වහන්සේ යෙරුසලමට ඇතුළු වූ අවස්ථාව වූ අතර, උන්වහන්සේ ගමන් කළ සත්වයෙක් වූයේ කොටළුවෙකි; එය ඉස්ලාමයේ සංකේතය වේ. 1844 සිට 1863 දක්වා වූ දෙවන එකතු කිරීමේ කාලයේ, 1848 දී සොයුරිය වයිට් පැහැදිලි කරන්නේ යුරෝපීය ජාතීන් කෝපයට පත් කරනු ලැබූ බවය; එම ඉතිහාසයේ ජාතීන් කෝපයට පත් කිරීම ඉස්ලාමය විසින් යුරෝපය මත නොනවතින යුද්ධය ගෙන එනු ලබන බවට කළ තර්ජන මගින් ඉටු කරන ලදී. දෙවන එකතු කිරීමක් ඇති ඉතිහාස තුනේ සෑම එකකම, තුන්වන විපත්තියේ ඉස්ලාමයේ භූමිකාව හඳුනාගනු ලැබේ.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.

Nguva yokuiswa mucherechedzo kwevanhu zviuru zana nemakumi mana nezvina yakatanga musi wa11 Gunyana, 2001, nokurwiswa kwechimbichimbi kwakabva kuIslamu yedambudziko rechitatu, pamusoro penyika inobwinya yemazuva ano yeUnited States. Makore makumi maviri namaviri gare gare, musi wa7 Gumiguru, 2023, Islamu yedambudziko rechitatu yakaunza kurwiswa kwechimbichimbi pamusoro penyika inobwinya yekare. Pamurayiro weSvondo uri kuuya nokukurumidza, uyo uri kudengenyeka kukuru kwenyika kwaZvakazarurwa gumi nerimwe, dambudziko rechitatu rinouyazve kamwe kamwe, sezvarinozadzisazve kurwiswa kwechimbichimbi pamusoro penyika inobwinya yemazuva ano.

The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third woe are active.

Kumukira kwa Isiraeli chaiye, sechiratidzo chaavo vakaroverera Mesia wavo pamuchinjikwa, pamwe chete nekurwisa katatu kwechimbichimbi kweIslamu yedambudziko rechitatu, kunotakura mucherechedzo we“Chokwadi.” Shoko rinonamisa vane zviuru zana namakumi mana nezvina, uye rinopedzisa basa rokuunganidza vanhu vaMwari vomazuva okupedzisira kechipiri, rinoitika munguva iyo mabasa eIslamu yedambudziko rechitatu achiri kushanda.

The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.

Nthawi ya ulosi yowonetsedwa ngati “kusonkhanitsa kwachiwiri,” imazindikiritsa momveka bwino nyengo zenizeni za ulosi zomwe zimapanga mbiri yonse ya “kusonkhanitsa kwachiwiri”. Kutsika kwa Khristu pambuyo pa kuuka kwake ku akufa kumasonyeza chiyambi cha ntchito yake yosonkhanitsa amene anabalalitsidwa pa mtanda.

> Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.

> Yesu akati kwavari, Imi mose muchagumburwa nokuda kwangu usiku huno; nokuti kwakanyorwa kuchinzi, Ndicharova mufudzi, uye makwai eboka achapararira. Mateo 26:31.

After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.

පසුව සොහොන තුළ ගත කළ දින තුනෙන් අනතුරුව, ක්‍රිස්තුස්වහන්සේ ශිෂ්‍යයන් වෙත බැස ආවහ, එයින් පුද්ගලික උපදේශනවලින් යුත් දින හතළිහක කාලයක් ආරම්භ විය; එයට අනුව පෙන්තකොස්ත දින ශුද්ධාත්මයාණන් වහන්සේ මිනුමක් නැති ලෙස වැගිරවීමට පෙර, එක්සත්කම සහ යාච්ඤාවෙන් යුත් දින දහයක කාලයක් පැමිණියේය.

> The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.

> Mubato wokutanga ndakauita, iwe Teofiro, pamusoro pezvose zvakatanga kuitwa nokudzidziswa naJesu, kusvikira pazuva raakakwidzwa naro kudenga, shure kwokunge iye, noMweya Mutsvene, arayira vaapostora vaakanga asarudza; kwaariwo akazviratidza ari mupenyu shure kwokutambudzika kwake nezviratidzo zvizhinji zvisingarambiki, achionekwa navo kwamazuva ana makumi mana, achitaura zvinhu zvinoenderana noushe hwaMwari. Uye zvaakanga akaungana navo, akavaraira kuti varege kubva paJerusarema, asi vamirire chipikirwa chaBaba, icho, anodaro iye, chamakanzwa kwandiri. Nokuti Johane wakabhabhatidza zvirokwazvo nemvura; asi imi muchabhabhatidzwa noMweya Mutsvene pasati papfuura mazuva mazhinji. Naizvozvo vakati vaungana, vakamubvunza vachiti, Ishe, munguva ino muchadzorerazve ushe kuna Israeri here? Akati kwavari, Hazvisi zvenyu kuziva nguva kana mwaka zvakaiswa naBaba musimba ravo pachavo. Asi muchagamuchira simba kana Mweya Mutsvene auya pamusoro penyu; uye muchava zvapupu zvangu paJerusarema, nomuJudhea yose, nomuSamaria, kusvikira kumugumo wenyika. Uye wakati ataura zvinhu izvi, vakati vachitarira, akakwidzwa; uye gore rikamugamuchira rikamubvisa pamberi pameso avo.... Zvino zuva rePentekosti rakati rasvika zvizere, vakanga vose vari pamwe chete nomoyo mumwe panzvimbo imwe. Pakarepo kukabva kudenga ruzha rwakaita sokwemhepo inovhuvhuta nesimba, rukazadza imba yose mavakanga vagere. Mabasa 1:1–9, 2:1, 2.

For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.

Kwa muda wa siku arobaini, zikifuatwa na siku kumi ambazo wanafunzi walipaswa “kungoja” ahadi ya Baba, Kristo alikuwa akiwakusanya wanafunzi Wake kwa mara ya pili. Kipindi cha kungoja katika Yerusalemu ni ishara ya wakati wa kukawia, kwa upatano na nyakati za kukawia za Mathayo ishirini na tano na Habakuki mbili. Kipindi chote kinatambuliwa na Kristo kuwa kilianza katika kazi ya Eliya, wakati Yohana alipokuwa akibatiza, na kipindi chote kilikoma kwa ubatizo wa Roho Mtakatifu katika Pentekoste. Ubatizo ni ishara ya kifo, kuzikwa, na ufufuo; kwa hiyo alama ya njia ya katikati katika kipindi chote ilikuwa msalaba, kwa maana kipindi chote kimebeba muhuri wa “Kweli”.

The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.

Nguva yose inotanga norubhabhatidzo rwaKristu rwakaitwa naJohani, apo Mweya Mutsvene wakaburuka muchimiro chenjiva. Ipapo basa rokuunganidza vadzidzi vaifanira kuva hwaro hwetemberi yechiKristu rakatanga. Pakupera kwenguva iyoyo Kristu anounganidzazve vadzidzi Vake kechipiri, uye nguva yokuunganidza kwechipiri kudzokororwa kwenguva yokuunganidza kwekutanga, nokuti Kristu anoratidza kuguma kwechinhu nokutanga kwacho.

The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”

Msalaba unalinganishwa kwa ubatizo wa Kristo, na matukio hayo yote mawili yalianzisha kazi ya kuwakusanya wanafunzi. Alama ya njiani inayotambulisha mwanzo na mwisho inawakilisha kifo, kuzikwa, na ufufuo. Baada ya ufufuo, siku arobaini za kujaribiwa jangwani ziliwakilisha siku arobaini za mafundisho baada ya kushuka kwake kwa wanafunzi. Siku hizo arobaini zote mbili zinawakilisha ukweli wa msingi unaoelezwa na Yesu akisema, “Imeandikwa, Mtu hataishi kwa mkate tu, bali kwa kila neno litokalo katika kinywa cha Mungu.”

In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.

Munguva iyoyo, Jesu akazarurira vadzidzi zvose zvakanga zvapupurirwa navaporofita pamusoro paKristu, nokudaro achiratidza kuti nguva iyoyo yakanga iri yekuzarurwa kweShoko rake rechiporofita.

> And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.

> Uye, tarisai, vaviri vavo vakaenda nezuva rimwe iroro kumusha wainzi Emausi, wakanga uri makumi matanhatu emastadhia kubva muJerusarema. Vakanga vachitaurirana pamusoro pezvinhu izvi zvose zvakanga zvaitika. Zvino zvakaitika kuti, vachiri kutaurirana nokupesana pfungwa, Jesu pachake akaswedera pedyo akafamba navo. Asi meso avo akanga akabatwa kuti varege kumuziva.... Ipapo akati kwavari, Imi mapenzi, nemwoyo inononoka kutenda zvose zvakataurwa navaporofita: Kristu aisafanira here kutambudzika nezvinhu izvi, agozopinda mukubwinya kwake? Uye achitanga kuna Mozisi nokuvaporofita vose, akavatsanangurira muMagwaro ose zvinhu zvine chokuita naye. Vakazoswedera pedyo nomusha kwavakanga vachienda; uye akaita sokunge anoda kupfuurira mberi. Asi vakamumanikidza, vachiti, Garai nesu; nokuti ava madekwana, uye zuva rava kunyura zvikuru. Akabva apinda kuti agare navo. Zvino zvakaitika, agere pakudya navo, akatora chingwa, akachiropafadza, akachimedura, akavapa. Ipapo meso avo akazarurwa, vakamuziva; uye akabva anyangarika pamberi pavo. Ruka 24:13–16, 26–31.

Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.

Kristu wakagara navadzidzi vakanga vasingazivi kuti ndiye ani, kusvikira avhura meso avo, “uye achitangira pana Mozisi navaporofita vose, akavatsanangurira muzvinyorwa zvose zvinhu zvaimureva.” Meso avo akazarurwa pavakapiwa “chingwa” chokudya. Pashure pamazuva ana makumi mana Kristu akakwira kudenga, uye “akanyangarika pamberi pavo,” sezvaakanga aita kuvadzidzi veEmausi pakutanga kwamazuva ana makumi mana edzidziso. Ipapo vakatanga mazuva gumi okugadzirira Pentekosti, zvinofananidzira mutemo weSvondo uri kuuya nokukurumidza.

At the great earthquake, which is the Sunday law, the third woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.

Pa kutekenya kukulu kwa charu chapasi, uku nkhuŵa dango la Sabata, tsoka lachitatu la Chisilamu likwiza mwaluŵiro; ndipo Chisilamu ndicho “mphepo” “yakunyang’amira” ya “kumafumiro gha dazi” ya Yesaya, iyo ni mphepo ya Ezekieli, yakufuma ku miphepo yinayi ya Yohane, iyo yikukanizgika pa nyengo ya kusindikizika kwa ŵanthu zikwi zana limoza na makumi ghanayi na vinayi.

Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the third woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the seventh trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when Divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.

Kana zana namakumi mana nezvina zvuru vangoiswa chisimbiso, ipapo mhepo ina dzinosunungurwa, uye “pakarepo kukauya ruzha ruchibva kudenga, sokwemhepo inovhuvhuta nesimba, rukazadza imba yose.” ChiIslamu chenhamo yechitatu chinorova “pakarepo” uye zvisingatarisirwi, uye chinobudisa “ruzha runobva kudenga” irworwo runova hwamanda yechinomwe, iyo inoratidza nguva iyo chakavanzika chaMwari chinopedzwa, uye chakavanzika chaMwari chinopedzwa kune zana namakumi mana nezvina zvuru apo Uhumwari (kudururwa kweMweya Mutsvene) hunobatanidzwa nokusingaperi nounhu, uye Ishe pakarepo vanouya kutemberi Yavo (imba maiva vakaungana vadzidzi) uye vanopinda musungano nezana namakumi mana nezvina zvuru.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.

> “প্রভু চান আমরা পর্বতে উপরে উঠি,—তাঁর সান্নিধ্যে আরও প্রত্যক্ষভাবে প্রবেশ করি। আমরা এমন এক সংকটের দিকে অগ্রসর হচ্ছি, যা জগতের আদিকাল থেকে এ পর্যন্ত অতীতের যেকোনো সময়ের তুলনায় আরও বেশি করে খ্রিস্টের নাম গ্রহণকারী প্রত্যেকের সম্পূর্ণ আত্মসমর্পণ দাবি করবে।

> “A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.

> “Rumutsiriro rwechokwadi rwekunamata Mwari pakati pedu ndirwo rukuru zvikuru uye rwunonyanya kukurumidza pane zvose zvatinoda. Tinofanira kuva nekuzodzwa kutsvene kunobva kuna Mwari, rubhabhatidzo rwoMweya wake; nokuti uyu ndiye mumiriri oga anoshanda nesimba mukuparidzirwa kwechokwadi chitsvene. Ndiwo Mweya waMwari unomutsiridza masimba omweya akanga afa kuti akwanise kukoshesa zvinhu zvokudenga, uye unokwezva rudo rwemwoyo kuna Mwari nokuchokwadi.”

> “It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.

> “Iki ihedzvo chedu kutora Shoko raMwari sezvarinoreva. Jesu paakanga ava pedyo nokusiya vadzidzi vake, kuti akwire kudenga, akavatuma kuti vaparidze shoko revhangeri kumarudzi ose, nendimi dzose, navanhu vose. Akavaudza kuti vagare muJerusarema kusvikira vapfekedzwa simba rinobva kumusoro. Izvi zvakanga zvakakosha pakubudirira kwavo. Kuzodzwa kutsvene kwaifanira kuuya pamusoro pavaranda vaMwari. Vose vakanga vachizivikanwa zvizere sevadzidzi vaKristu uye vakabatana navaapostora sevaparidzi vevhangeri, vakaungana pamwe chete muJerusarema. Vakabvisa kusawirirana kwose. Vakaramba vari nomoyo mumwe mukunyengetera nomukumbiro, kuti vagamuchire kuzadziswa kwechipikirwa choMweya Mutsvene; nokuti vaifanira kuparidza vhangeri mukuratidzwa kwoMweya uye musimba raMwari. Yakanga iri nguva yenjodzi huru kuvateveri vaKristu. Vakanga vakaita samakwai ari pakati pamapere, kunyange zvakadaro vakanga vane ushingi, nokuti Kristu akanga amuka kuvakafa, uye akanga azviratidza kwavari, uye akanga avavimbisa chikomborero chakakosha chaizovagonesa kubuda vachindoparidza vhangeri rake kunyika. Vakanga vakamirira nokutarisira kuzadziswa kwechipikirwa chake, uye vakanga vachinyengetera nokushingaira kwakakosha.”

> “This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.

> “Ichi ndicho chiri chaizvo nzira inofanira kuteverwa navaya vanoita chikamu mubasa rokuzivisa kuuya kwaShe mumakore edenga; nokuti vanhu vanofanira kugadzirirwa kuti vamire pazuva guru raMwari. Kunyange zvazvo Kristu akanga apa vadzidzi vake chipikirwa chokuti vaizogamuchira Mweya Mutsvene, izvi hazvina kubvisa kukosha kwomunyengetero. Vakanyengetera zvikuru nokushingaira kwakanyanya; vakaramba vachinyengetera nomwoyo mumwe. Avo vari zvino kuita basa iri rinorema rokugadzirira vanhu kuuya kwaShe, vanofanirawo kuramba vachinyengetera. Vadzidzi vokutanga vakanga vari nomwoyo mumwe. Vakanga vasina kufungidzira-fungidzira, kana dzidziso dzokuda kuziva, dzavaisimudzira pamusoro pokuti chikomborero chakanga chapikirwa chaizosvika sei. Vakanga vari vamwe pakutenda nomumweya. Vakanga vachibvumirana.”

> “Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.

> “Bvisa kusava nechokwadi kwose. Rasa kutya kwako, uwane chiitiko icho Pauro akava nacho paakati, ‘Ndakarovererwa pamwe chete naKristu pamuchinjikwa; kunyange zvakadaro ndinorarama; asi handichisiri ini, asi Kristu anorarama mandiri; uye upenyu hwandava kurarama zvino munyama ndinorarama nokutenda muMwanakomana waMwari, akandida, akazvipa nokuda kwangu.’ [VaGaratia 2:20.] Zviise zvose kuna Kristu, uye rega upenyu hwako huvanzwe pamwe chete naKristu muna Mwari. Ipapo uchava simba rekuitira zvakanaka. Mumwe achadzinganisa chiuru, uye vaviri vachatizisa zviuru gumi.” Gospel Workers, 369–371.

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