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

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Ayisishiyagalombili Nesishiyagalombili

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Mikusanyiko ya Kiungu na Ulinganifu wa Kinabii: Nafasi ya wale 144,000 katika Mfumo wa Kieskatolojia wa Danieli 11:40

Author

Jeff Pippenger

Published

May 1, 2024

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We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Tiri kuisa mutsetse wouPapa, mutsetse weRepublicanism yakatsauka pakutenda, mutsetse wePurotesitendi yakatsauka pakutenda, pamwe chete nomutsetse wezana namakumi mana nezviuru zvina, mukati menhoroondo yakavanzika yendima makumi mana yaDanieri chitsauko chegumi nerimwe. Parizvino tiri kubata nyaya yokuti Kristu anounganidza vanhu Vake kaviri, uye mifananidzo yose yokuuunganidza vanhu Vake kechipiri inomirira basa rokupedzisira rokuiswa chisimbiso revanhu zana namakumi mana nezviuru zvina.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Wakati ishara ya kiungu inaposhuka katika mstari wa matengenezo, ndipo Bwana hukusanya watu wateule, ambao baadaye hujaribiwa. Mwishoni mwa mchakato wa kujaribiwa hutokea kutawanyika, na baada ya hapo huw akusanya tena watu hao wateule mara ya pili, ingawa wengi huachwa nyuma kwa kushindwa katika mchakato wa kujaribiwa. Kristo alianza kuwakusanya wanafunzi Wake wakati wa ubatizo Wake, na msalabani wanafunzi walitawanyika. Baada ya ufufuo Wake, aliwakusanya wanafunzi Wake mara ya pili kabla ya Pentekoste. Mstari huu ulitambulisha kwamba mkusanyiko wa pili hutekelezwa juu ya wale mia moja arobaini na nne elfu muda mfupi kabla ya sheria ya Jumapili, ambayo ni kielelezo cha Pentekoste. Msalaba hutambulisha kukata tamaa, kunakofuatwa na mkusanyiko wa pili.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Ukuhlanganiswa kwesibili emva kwesiphambano kwaqala ngesikhathi uKristu ehla evela ekuhlanganeni noYise emva kokuvuka kwakhe. Nxa uphawu lobuNkulunkulu lwehla, abantu bakaNkulunkulu kumele badle umlayezo, njalo emva kokwehla kukaKristu, wadla labafundi.

> 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 24:30, 31.

> Zvino zvakaitika kuti paakanga agere pakudya pamwe navo, akatora chingwa, akachiropafadza, akachimedura, akavapa. Ipapo meso avo akazarurwa, vakamuziva; uye akabva anyangarika pamberi pavo. Ruka 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Pa kuungana kwachipiri pashure po pa msalaba, Khristu “wakaphepulira” Mzimu Mutuŵa pa ŵasambiri ŵake.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Kitendo cha Kristo cha kuwavuvia wanafunzi wake Roho Mtakatifu, na cha kuwapa amani yake, kilikuwa kama matone machache kabla ya mvua nyingi iliyokuwa itolewe katika siku ya Pentekoste.” Spirit of Prophecy, juzuu la 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

Katika mkusanyiko wa pili baada ya masikitiko ya tarehe 19 Aprili, 1844, Kristo aliondoa mkono Wake kutoka katika kosa la mwaka 1843.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Avo vakatendeka, vaka rarawataka, era a sega ni kila na vuna e sega ni lako mai kina na nodra Turaga, era a sega ni biuti ira ena butobuto. Era sa vakatuburi tale me ra lesu ki na nodra iVolatabu me ra vakadikeva na veitayaloyalotaki vakaparofita ni gauna. A kau tani na liga ni Jiova mai na iwalewale ni fika, ka vakamacalataki na cala. Era sa raica ni yacova na 1844 na veitayaloyalotaki vakaparofita ni gauna, ka ni vakadinadinataki vata ga e a vakaraitaki oti me vakadinadinataki kina ni oti na veitayaloyalotaki vakaparofita ena 1843, e sa vakadinadinataka talega ni na cava ena 1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Panguva yokuodzwa mwoyo mutumwa wechipiri akaburuka aine “chinyorwa muruoko rwake.”

> “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.’” Early Writings, 247.

> “Lngelosi lenkhulu laliphindze lagunyatwa kutsi lehle emhlabeni. Jesu wabeka esandleni sakhe umbhalo, futsi kwatsi nasefikela emhlabeni, lamemetela, watsi, ‘Liwile iBhabhulona, liwile.’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Hwayedza hwekuedzwa hwakatanga pakusvika kwengirozi yechipiri, hwakaguma pamusangano wemusasa weExeter apo Mweya Mutsvene wakadururwa uye shoko rikafamba semafungu makuru egungwa. Hwo uhu hurongwa hwekuedzwa hwakanyatsoratidzwa pachena mushure memuchinjikwa apo nguva yakasvika pakudururwa kwaMweya Mutsvene paPendekosti yakatangirwa nenguva yemazuva makumi mashanu, iyozve yakanga yakaumbwa nenguva yemazuva makumi mana, ichiteverwa nenguva yemazuva gumi yakaguma paPendekosti.

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> “Људот Божји треба постојано да се издигнува кон Него во молитва. Откако раните ученици поминаа десет дена во сесрдна молитва, откако беа отстранети сите разлики, и откако се соединија во длабоко испитување на срцето, во исповедање и оставање на гревовите, и во зближување во свето заедништво, тогаш Светиот Дух слезе врз нив, и Христовото ветување се исполни. Настана прекрасно излевање на Светиот Дух. Одеднаш дојде од небото шум како од силен ветар што јури, и ја исполни сета куќа каде што седеа. „И во тој ден им се придодадоа околу три илјади души.“ Review and Herald, March 11, 1909.

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Mumasiku makumi mana awo, Kristu anga aripo achidzidzisa vadzidzi, uye akazokwira kudenga. Mazuva gumi akatevera akanga ari nguva yokugadzirira mberi kwekudururwa kweMweya Mutsvene kwePentekosti. Mazuva makumi mana edzidziso akatevera muchinjikwa anoenderana nenguva kubva pa19 Kubvumbi, 1844, kusvikira pakutanga kwemusangano wemisasa weExeter pa12 Nyamavhuvhu, 1844. Mazuva gumi akatangira Pentekosti akamiririra nguva ya12 kusvika 17 Nyamavhuvhu, 1844, apo vaMillerite vakabatana pashoko reKudanidzira kwaPakati Pouusiku rakaunzwa naSamuel Snow. Mumusangano iwoyo wemisasa mapoka maviri akaratidzwa pachena, uye boka rimwe chete ndiro rakagamuchira kudururwa kwePentekosti pakupera kwomusangano. Munguva iyoyo yakamiririrwa nemazuva makumi mana, rimwe boka rakagamuchira dzidziso, uye rimwe boka rakaramba dzidziso yacho. Kudanidzira kwaPakati Pouusiku pakasvika, rimwe boka rakanga rine mafuta, rimwe rakanga risina.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Mkwati wakati alinkhala kwambili, onse anagoneka ndiposo anagona.’ Kucerera kwa Mkwati kukuphiphiritsira kupita kwa ndzidzi umene Ambuya akhadikhirwa, kukhunganyika, na kuoneka ninga kwacita kubwerera. Mu ndzidzi uyu wa kusakayika, chidwi ca anthu a pa ntsi na a mtima wa pakati-pakati cidayamba mwakucimbiza kugwedera, pontho kuyesera kwawo kulekerera; mbwenye awo anakhazikika pa cikhulupiro cakumangwa pa kudziwa kwawo pachedu Baibolo akhali na mwala pansi pa mapazi awo, uwo mafunde a kukhunganyika nee mbadakwanisa kuusamba kuchosa. ‘Onse anagoneka ndiposo anagona;’ gulu ibodzi mu kusanyerezera na kusiya cikhulupiro cawo, linango likadikhira mwakupirira mpaka kuunika kwakucena kukadapaswa. Ngakhale tenepo, mu usiku wa mayesero, gulu yakumalisa idaoneka ninga yaluza, pang’ono basi, cangu cawo na kupereka kwawo. A mtima wa pakati-pakati na a pa ntsi nee mbadakwanisabve kutsamira pa cikhulupiro ca abale awo. M’bodzi na m’bodzi asafunika kuima peno kugwa ekha.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Mumazuva gumi akatungamirira kuPentekosta, uye nenguva yomusangano womisasa weExeter, Kristu akaunganidza vanhu Vake kechipiri pamberi pokuti vanhu ivavo vaendese shoko Rake kunyika. Mutumwa wechitatu paakaburuka musi wa22 Gumiguru, 1844, boka duku rakavhundutswazve uye rakapararira, asi nguva yokurayirwa yakatanga musi wa22 Gumiguru, 1844 apo Kristu akatungamirira vanhu Vake kupinda muNzvimbo Tsvene-tsvene. Muna 1849, Ishe akatambanudza ruoko Rwavo kechipiri kuti vaunganidzezve avo vaakanga aunganidza kubva mukuvhundutswa kwa19 Kubvumbi na22 Gumiguru, 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

Muna 1844, murayiro waive pamusoro peshoko rakanga rakabatwa nengirozi yechitatu muruoko rwayo payakaburuka, asi mu“nguva yokukahadzika nokusava nechokwadi” yakatevera kuodzwa mwoyo kukuru, vazhinji vakarasika nzira yavo. Pakazosvika 1849, basa rokuunganidza boka duku rakanga rakapararira rakatangwa, asi chakafananidzirwa nenhoroondo iyoyo kwaiva kukundwa kwa1863, uye Kadheshi yokutanga yaIsraeri yazvino. Kukunda kuchauya kwavane zviuru zana namakumi mana nezvina nebasa ravo paKadheshi yechipiri kwakanonoka.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Nxa Hosi loko a xikile hi September 11, 2001, Uhlengeletile vhanu va yena va masiku yo hetelela, a va nyika swakudya swa yena swa moya leswaku va dya, a hefemulela Moya wa yena ehenhla ka vhanu volavo loko a sungula ku n’waleta mpfula ya ndzhaku, naswona a tlhela a sungula endlelo ro ringa leri yiseke eka July 18, 2020, loko vhanu va yena va masiku yo hetelela va tshovekile timbilu naswona va hangalake. Ku ringana masiku manharhu ni hafu a va file exitarateni. Masiku wolawo manharhu ni hafu, ni nkarhi wa masiku ya mune wa makume hi nkarhi wa Kriste, hinkwaswo swi yimela mananga. Leswi swi tlhela swi yimeliwa hi nkarhi lowu sukaka hi April 19, 1844 ku ya fika hi August 12, 1844, ni nkarhi lowu sukaka hi October 22, 1844 ku ya fika hi 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Kutanga muna Chikunguru, 2023, kusvikira kumutemo weSvondo, rinova mazuva gumi akatungamira Pentekosti, musangano wemusasa paExeter kubva Nyamavhuvhu 12 kusvikira Nyamavhuvhu 17, uye nguva kubva muna 1849 kusvikira muna 1863, zvose zvinoenderana pamwe chete. Zvinomirira nguva yokuunganidzwa kwechipiri kwevanhu vaMwari vemazuva okupedzisira. Nguva kubva pakuodzwa mwoyo kusvikira pakudururwa kweMweya Mutsvene inopatsanurwa kuva nguva mbiri dzakasiyana.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Mu nhoroondo yakavanzika yendima makumi mana yaDhanieri chitsauko chegumi nerimwe, mutsetse weChipurotesitendi chakatsauka pakutenda (kereke yezita chete), mutsetse weAdventizimu yeSeventh-day yeRaodhikia (Adventizimu yezita chete), mutsetse weKatorike, uye mutsetse weChipurotesitendi chechokwadi, zvose zvinomiririrwa. Mitsetse mina iyoyo inoratidza Chipurotesitendi chechokwadi chiri mugakava nesungano yakapetwa katatu yeshato (Judhasi), chikara (Katorike), uye muporofita wenhema (Chipurotesitendi chakatsauka pakutenda).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

M’mbiri yobisika yomweyo imene ija, mzere wa Republicanism wopanduka ukuwonetsedwanso. M’kati mwa mzere umenewo mkangano pakati pa chipani cha Democrat (chinjoka) ndi chipani cha Republican (chifanizo cha chilombo) ukuimiridwa. Chipani cha Republican ndicho chidzatsogolera pa kupanga chifanizo cha chilombocho, ndipo pochita zimenezo chimasonyeza mikhalidwe ya uneneri ya chilombocho (upapa). M’Mawu a Mulungu upapa, amene ali mfumu ya kumpoto ndiponso chilombo, apatsidwa Igupto (chinjoka) monga malipiro a ntchito zimene wachita, popeza wagwiritsidwa ntchito ndi Mulungu monga chida cha chiweruzo.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> Mwanakomana, Nebhukadirezari mambo weBhabhironi akaita kuti hondo yake ishande basa guru pakurwa neTire; musoro mumwe nomumwe wakaita mhanza, nefudzi rimwe nerimwe rikakweshwa; asi haana kuwana mubayiro, iye kana hondo yake, nokuda kweTire, pamusoro pebasa raakanga aishandira pairi. Naizvozvo zvanzi naIshe Jehovha: Tarirai, ndichapa nyika yeIjipiti kuna Nebhukadirezari mambo weBhabhironi; uye achatora uwandu hwayo, achatora zvakapambwa zvayo, achatora zvaakapamba; uye izvi zvichava mubayiro wehondo yake. Ndakamupa nyika yeIjipiti nokuda kwebasa rake raakabata pairi, nokuti vakandishandira, ndizvo zvinotaura Ishe Jehovha. Pazuva iro ndichameresa runyanga rweimba yaIsraeri, uye ndichakupa kuzarurwa kwomuromo pakati pavo; uye vachaziva kuti ndini Jehovha. Ezekieri 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebhukadhinezari, ambaye katika kifungu hiki ndiye mfalme wa kaskazini, anapewa nchi ya Misri kuwa ujira wake; hivyo basi akiashiria kwamba katika siku za mwisho, upapa unapewa Misri, ambaye ni yule joka, ambaye ni wale wafalme kumi, yaani, Umoja wa Mataifa, wanaokubali kuutoa ufalme wao wa saba kwa mnyama kwa kitambo kifupi.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Uye nyanga gumi dzawakavona pamusoro pechikara, idzi dzichavenga hure, uye dzicharisiya raparadzwa uye risina kupfeka, uye dzichadya nyama yaro, dzicharipisa nomoto. Nokuti Mwari akaisa mumwoyo mavo kuti vazadzise kuda kwake, uye kuti vabvumirane, vape ushe hwavo kuchikara, kusvikira mashoko aMwari azadziswa. Zvakazarurwa 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Kubhadhara uku kwechiporofita kunomirirwawo muna Danieri chitsauko chegumi nerimwe ndima makumi mana nembiri.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> Utambanudzawo ruoko rwake pamusoro penyika; uye nyika yeEgipita haingapukunyuki. Danieri 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Upapa hushinda juu ya nguvu za yule joka wakati wa mvua ya masika ya mwisho, kwa maana malipo haya hutimizwa “katika” “siku” ambayo Mungu “huisababisha pembe ya nyumba ya Israeli kuchipuka.” Ni mvua hiyo inayoisababisha Israeli wa Mungu kuchipuka, na siku hiyo ilianza tarehe 11 Septemba, 2001, ambayo ilikuwa siku ya upepo wa mashariki.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

> Avo vachauya vaJakobho vachadzika midzi; Israeri ichatumbuka, ichipfukira, uye ichazadza chiso chenyika nezvibereko. Ko, akamurova here sezvaakarova avo vakamurova? Kana kuti akaurayiwa maererano nokuurawa kwaavo vakaurayiwa naye here? Pakuyera, painenge ichibudira, muchaitaurirana nayo; anodzora mhepo yake ine hukasha pazuva remhepo yokumabvazuva. Naizvozvo, nenzira iyi, zvakaipa zvaJakobho zvichayananiswa; uye ichi ndicho chibereko chose chokubviswa kwechivi chake: kana aita matombo ose eatari samatombo echoko akapwanyika, matanda anoyera nezvifananidzo hazvizomiri. Isaya 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

Ijipiti rinopiwa kuchikara chechipuka chapapa apo mvura yokupedzisira iri kudururwa. Mvura yokupedzisira yakatanga kusasa apo mhepo yokumabvazuva, inomirira ChiIslamu chedambudziko rechitatu, “yakadziviswa,” kana kumiswa, musi wa11 Gunyana 2001. Ipapo mvura yakatanga kuyerwa, (kusaswa) pamusoro paIsraeri pavakatanga kubudirira semapudzi. Pamurayiro weSvondo, apo dambudziko rechitatu rinouyazve, mvura yokupedzisira inodururwa isina kuyerwa. Pakati pa11 Gunyana 2001 nomurayiro weSvondo uri kuuya nokukurumidza “uipi hwaJakobho” hunobviswa, uye shoko rechiHebheru rinoreva “kubviswa” rinoreva kuti “kuyananisirwa”. Pamurayiro weSvondo chipuka chapapa chinopiwa Ijipiti (shato), sezvo madzimambo gumi iwayo achiita upombwe nepapa nokuumba mufananidzo wechipuka wepasi rose.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Pamberi paSabbat law, panguva yokuiswa chisimbiso kwezana rimwe namakumi mana nezvina zvuru, nyanga yeRepublican yakatsauka pakutenda inoumba mufananidzo kuchikara pamwe chete nenyanga yePurotesitendi yakatsauka pakutenda, uye mumutsara iwoyo wechiporofita bato reRepublican rinokunda bato reDemocratic, nokuti bato reDemocratic isimba reshato uye bato reRepublican ndiro simba rinoumba mufananidzo weupapa.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Mukati me nhoroondo yechiporofita yechikara chenyika, kuguma kweDemocratic Party uye kuguma kweRepublican Party kunozivikanwa. Mapato maviri iwayo anoumba runyanga rweRepublicanism, asi anoratidza kurwisana kwemukati kunofamba munhoroondo yose yechikara chenyika. Runyanga irworwo (Republican) rune mukati maro mufananidzo muduku wenyika yose wenzoumbwa nenyanga mbiri dzechikara chenyika.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Muuchapupu hwo umambo hweVaMede neVaPezhiya, yaiva nyanga yokupedzisira yakasimuka yakakwirira kupfuura dzimwe; uye bato reDemocratic ndiro rakatanga kutanga munhoroondo yeAmerica, asi pakuguma bato reRepublican ndiro rinokwira richipfuura uye rinokunda maDemocrats. Munhoroondo yemvura yokupedzisira, yakatanga pana 11 Gunyana 2001, maDemocrats epasi rose, akafuridzirwa neshato, akasimuka kubva mugomba risina mugumo reZvakazarurwa chitsauko 11, akauraya maRepublican nokuba sarudzo dza2020. Hondo yavo yokurwisa Trump (uye maRepublican) yakatanga paakazivisa kukwikwidza kwake muna 2015, uye kubva panguva iyoyo yakangoramba ichiwedzera nesimba.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Pangu vaDemocrat pavakaba sarudzo muna 2020, vakazobva vatanga Miedzo yaPelosi; asi Trump paakazivisa mushandirapamwe wake wechitatu muna 2022, kutya kwakabata vaDemocrat, uye hasha dzavo dzikangowedzera; vakazouya kuzorwa naTrump nevatsigiri vake nehasha huru, nokuti vaiziva kuti nguva yavo yakanga iri pfupi. Vakapemberera rufu rwake, asi paakasimuka, kutya kukuru kwakavawira.

> 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. 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 11:7–11.

> Na wanapomaliza ushuhuda wao, yule mnyama apandaye kutoka katika shimo lisilo na mwisho atafanya vita nao, naye atawashinda na kuwaua. Na mizoga yao italala katika njia ya mji ule mkuu, ambao kwa maana ya rohoni huitwa Sodoma na Misri, ambako pia Bwana wetu alisulubiwa. Nao watu wa kabila na jamaa na lugha na mataifa wataitazama mizoga yao kwa muda wa siku tatu na nusu, wala hawatakubali mizoga yao kutiwa makaburini. Nao wakaao juu ya nchi watafurahia juu yao, na kushangilia, nao watapeana zawadi wao kwa wao; kwa sababu hao manabii wawili waliwatesa wale waliokaa juu ya nchi. Na baada ya siku tatu na nusu, roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; hofu kuu ikawapata wale waliowaona. Ufunuo 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Nthawi imene imazindikiritsa mapeto a chipani cha Democratic ndi kuyambira pa kulumbira kwa Biden mu 2021 kufikira pa kulumbira kwa Trump mu 2025. Nthawiyo inayamba ndi Milandu ya Pelosi, imene inali yosagwirizana ndi malamulo a dziko kwathunthu ndipo inali ya ndale mokhazokha m’chikhalidwe chake. Mbiri imeneyo, yoimira imfa ya purezidenti wachisanu ndi chimodzi kuyambira pa nthawi ya mapeto mu 1989 kufikira pa purezidenti wachisanu ndi chitatu amene ali wa asanu ndi awiriwo, inayamba ndi milandu ya ndale (Milandu ya Pelosi), ndipo imatha ndi imfa ya chipani cha Democratic, pamodzi ndi gulu lachiwiri la Milandu ya Pelosi, popeza zolinga za ndale zasinthanitsidwa.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Muenzaniso wenhoroondo iyi unowanikwa muchitsauko chegumi nerimwe chaZvakazarurwa, uye wakatanga kuzadziswa muChimurenga cheFrance. Chimurenga cheFrance ndicho muenzaniso wekare-kare wenhoroondo werudzi rwehondo yezvematongerwo enyika yerwodzi, runoratidza bato rimwe rinotonga richiuraya rimwe, uyezve simba iroro chairo rekutonga richizopidigurwa rikazotambudzwa naro pacharo.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Nguva ya pakatikati okuva ku kutikirwa kwa Biden n’Emisango gya Pelosi, okutuuka ku kutikirwa kwa Trump okwokubiri n’okukyusibwa kw’Emisango gya Pelosi, eraga enkomerero y’ekibiina kya Democratic, era eraga ekiseera Trump lw’addamu okussa mu nkola ekibinja ky’ebiragiro eby’executive ebyali biragibwa mu ngeri ey’ekifaananyi n’Amateeka ga Alien and Sedition Acts. Okussa mu nkola ebiragiro ebyo eby’executive kujja kutandika Emisango gya Pelosi egyokubiri era kulaga okutandika kw’ekiseera ekifaananyi ky’ensolo lwe kitandikibwa n’obumalirivu. Ekiseera ekyo kiggweerera ku kussa mu nkola etteeka lya Ssande; kale ekiseera ekyo kitandika n’ebiragiro eby’executive ebifaanaganya n’Amateeka ga Alien and Sedition Acts, ne kiggweerera ku tteeka lya Ssande. Awo we wali ekibiina kya Republican we kiggweerera.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

குடியரசுக் கட்சியின் முடிவையும் அதன் பின்னர் ரிபப்ளிக்கன் கட்சியின் முடிவையும் பிரதிநிதித்துவப்படுத்தும் இவ்விரு காலப்பகுதிகளும் தீர்க்கதரிசன ரீதியாக ஒன்றோடொன்று இணைக்கப்பட்டுள்ளன; மேலும் அவை 1776 முதல் 1798 வரை உள்ள இருபத்திரண்டு ஆண்டுக் காலப்பகுதியால் பிரதிநிதித்துவப்படுத்தப்படுகின்றன. அந்தக் காலப்பகுதிக்கு மூன்று அடையாளக் கட்டங்கள் உள்ளன: 1776-இல் சுதந்திர அறிவிப்பு, அதற்கு பதின்மூன்று ஆண்டுகள் கழித்து அரசியலமைப்பு, அதன் பின்னர் 1798-இன் Alien and Sedition Acts. இந்த மூன்று அடையாளக் கட்டங்களும் ஜனநாயகக் கட்சி மற்றும் ரிபப்ளிக்கன் கட்சிகளின் வரிசையில் நிறைவேறுகின்றன; எனினும், இரண்டாம் மற்றும் மூன்றாம் அடையாளக் கட்டங்களின் பயன்பாடு ஒவ்வொரு வரிசையிலும் வேறுபட்ட புள்ளியில் அமைகிறது.

We will explain these waymarks and their fulfillments in the next article.

Tizafotokoza alama hizi na kutimizwa kwake katika makala inayofuata.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> “Pali magulu ghaŵiri pera. Satana wakuchita ntchito na nkhongono yake yakupotoka na yakunyenga, ndipo kwizira mu kunyengeka kwakukhomera, wakukora wose awo ŵakukhala yayi mu unenesko, awo ŵafumyapo makutu ghawo ku unenesko, ndipo ŵazgokera ku ntharika. Satana mweneuyo wakakhala yayi mu unenesko; ndiyo chisisi cha ubudi. Kwizira muuchenjezi wake, wakupereka ku maubudi ghake ghakunanga umoyo wa mzimu kawonekero ka unenesko. Apa ndipo pali nkhongono yawo yakunyengera. Ndi chifukwa chakuti ni chithuzithuzi cha unenesko kuti Uspiritualism, Theosophy, na vinyake vyakunyenga vyantheura, vikupokera nkhongono yikuru chomene pa malingaliro gha ŵanthu. Apa ndipo pali kugwira ntchito kwa Satana kwaukadaulo ukuru. Wakujiyereska kuŵa Muponoski wa ŵanthu, wakuchitira uwemi mtundu wa ŵanthu, ndipo ntheura wakukopa mwaluŵiro chomene awo wakuŵazunura kuti ŵanjire mu chionongeko.

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> “Tinochenjedzwa muShoko raMwari kuti kungwarira kusingavati ndiwo mutengo wokuchengeteka. Munzira yakarurama chete yezvokwadi nokururama ndimo matinogona kupunyuka simba romuyedzi. Asi nyika yakateyiwa. Unyanzvi hwaSatani hunoshandiswa mukuronga marongerwo nenzira zvisingaverengeki kuti azadzise zvinangwa zvake. Kunyepedzera kwava kwaari unyanzvi hwakakwenenzverwa, uye anoshanda akazvifukidza semutumwa wechiedza. Ziso raMwari chete ndiro rinonzwisisa mano ake okuparadzira munyika mitemo yenhema neinoparadza, ine pachiso payo chimiro chokunaka kwechokwadi. Anoshanda kuti adzikamise rusununguko rwechitendero, uye kuti aunze munyika yechitendero rudzi rouranda. Masangano, zvivako zvesangano, kana zvisingachengetwi nesimba raMwari, zvichashanda pasi pokurairwa naSatani kuti zviise vanhu pasi pokutongwa navanhu; uye kunyengera nounyengeri zvichava nechimiro chokushingaira kuzvokwadi, uye chokusimudzira umambo hwaMwari. Chipi nechipi mukuita kwedu chisina kuvhurika sechiedza chemasikati, ndechenzira dzomuchinda wezvakaipa. Nzira dzake dzinoshandiswawo kunyange pakati pevaSeventh Day Adventists, vanoti vane zvokwadi yakafambira mberi.”

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> “Kung abantu bemelana nezixwayiso iNkosi ezibathumela zona, baze babe ngabaholi emikhubeni emibi; abantu abanjalo bazibeka njengabanelungelo lokusebenzisa amalungelo akhethekile kaNkulunkulu—bazigabisa ngokwenza lokho uNkulunkulu uqobo angasoze akwenza ekuzameni ukulawula izingqondo zabantu. Bangenisa izindlela nezinhlelo zabo siqu, futhi ngenxa yemibono yabo ephambukile ngoNkulunkulu, benza buthakathaka ukholo lwabanye eqinisweni, balethe nemigomo yamanga ezosebenza njengemvubelo ukungcolisa nokonakalisa izikhungo zethu namabandla ethu. Noma yini eyehlisa ukuqonda komuntu ngokulunga, nangokungakhethi, nangokwahlulela okungachemile, noma yiliphi icebo noma umyalo oletha izithunywa zikaNkulunkulu ezingabantu ngaphansi kokulawulwa yizingqondo zabantu, kuphazamisa ukholo lwazo kuNkulunkulu; kwehlukanisa umphefumulo noNkulunkulu, ngokuba kuholela ekususweni endleleni yobuqotho obuqinile nokulunga.

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> “Mwari haazotsigiri kana kupembedza chero urongwa hupi nohupi hunoita kuti munhu, kunyange zvishoma sei, atonge kana kudzvinyirira mumwe wake. Tariro chete yomunhu akawa ndeyokutarira kuna Jesu, nokumugamuchira saiye oga Muponesi. Pakarepo kana munhu atanga kugadzira mutemo wesimbi wokutonga vamwe vanhu, pakarepo kana atanga kusunga nokufambisa vanhu maererano nepfungwa dzake pachake, anozvidza Mwari, uye anoisa mweya wake pachake, pamwe nemweya yehama dzake, panjodzi. Munhu anotadza angawana tariro nokururama muna Mwari chete; uye hakuna munhu akarurama kupfuura panguva yaanenge aine kutenda muna Mwari, uye achichengeta kubatana kupenyu naye. Ruva romusango rinofanira kuva nemudzi waro muvhu; rinofanira kuva nemhepo, nedova, nemvura dzinonaya, nechiedza chezuva. Richabudirira chete kana richigamuchira zvipo izvi, uye zvose zvinobva kuna Mwari. Ndizvo zvakaitawo vanhu. Tinogamuchira kubva kuna Mwari izvo zvinopa upenyu kumweya. Tinoyambirwa kuti tirege kuvimba nomunhu, kana kuita nyama ruoko rwedu. Kutukwa kunotaurwa pamusoro pavose vanoita izvi.” The 1888 Materials, 1432–1434.

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