Article

# Panium - Number Twenty-Two

Panium - Nambala Yamakumi Mabili na Mabili

December 31, 2023

Zvita 31, 2023

Author

Jeff Pippenger

Published

March 12, 2026

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Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.

Tangu Disemba 31, 2023, Shumba wa rudzi rwaJudha anga achisunungura zvokwadi dzechiporofita maererano nehurongwa hwakatarwa. Hurongwa ihwohwo hunogona kuonekwa zviri nyore nokudzokorora zvinyorwa zvakaiswa pawebhusaiti yeFuture for America. Mumwedzi ichangopfuura, zvokwadi dzakabviswa chisimbiso dzave zhinji, uye dzakadzama kwazvo! Hurongwa uhu hahusi hwekungoitika zvisina kurongwa, asi ndehwechinangwa. Kutevedzana uku kunonyatsozivisa nzira yakarongeka ine chinangwa iyo Kristu, saShumba wa rudzi rwaJudha, anoita paanenge achisunungura mashoko okupedzisira okuedzwa kukereke uye pashure pazvo kunyika. Mubhuku raZvakazarurwa, Shumba wa rudzi rwaJudha anotora bhuku rakasimbiswa nezvisimbiso zvinomwe, uye anobvisa zvisimbiso zvacho chimwe nechimwe—maererano nehurongwa.

## Will be Disclosed in Their Order

Zidza Kuzobonakaliswa Ngokulandelana Kwako

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Pambuyo pakuti mabingu asanu ndi awiriwa ananena mawu awo, lamulo linadza kwa Yohane monga linadzera kwa Danieli ponena za kabuku kakang’onoko kuti: ‘Sindikiza zinthu zimene mabingu asanu ndi awiri ananena.’ Izi zikukhudza zochitika za m’tsogolo zomwe zidzaululidwa m’dongosolo lake. Danieli adzaima m’gawo lake pa mapeto a masiku. Yohane akuona kabuku kakang’onoko kosasindikizidwa. Pamenepo maulosi a Danieli amapeza malo awo oyenera m’mauthenga a angelo woyamba, wachiwiri, ndi wachitatu oyenera kuperekedwa kudziko lapansi. Kutsegulidwa kwa chisindikizo cha kabuku kakang’onoko kunali uthenga wokhudza nthawi.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Kitabu cha Danieli na Ufunuo ni kimoja. Kimoja ni unabii, kingine ni ufunuo; kimoja ni kitabu kilichotiwa muhuri, kingine ni kitabu kilichofunguliwa. Yohana alisikia siri ambazo ngurumo zilitamka, lakini akaamriwa asiziandike.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “උයනත්‍රාණය ලැබූ යොහන්ට දෙන ලද විශේෂ ආලෝකය, සත් ගර්ජන තුළ ප්‍රකාශිත වූයේ, පළමු හා දෙවන දේවදූතයන්ගේ පණිවිඩයන් යටතේ සිදුවන්නාවූ සිද්ධීන්ගේ විස්තරණයක් විය. ජනතාවට මේ දේවල් දැනගැනීම යෝග්‍ය නොවීය; මන්ද ඔවුන්ගේ විශ්වාසය අනිවාර්යයෙන්ම පරීක්ෂාවට ලක් විය යුතු බැවිනි. දෙවියන්වහන්සේගේ ක්‍රමය අනුව අති විශ්මයජනකත් උසස්ත් සත්‍යයන් ප්‍රකාශ කරනු ලැබිය යුතු විය. පළමු හා දෙවන දේවදූතයන්ගේ පණිවිඩ ප්‍රකාශ කළ යුතු විය; එහෙත්, මේ පණිවිඩ තම විශේෂ කාර්යය ඉටු කරමිනුත් පෙර තවත් ආලෝකයක් හෙළි නොකළ යුතු විය. මෙය නිරූපණය කරන්නේ, එක් පාදයක් මුහුද මත තබාගෙන සිටි දේවදූතයා, ඉතා ගැඹුරු ගෞරවයදත් වූ දිවුරුමකින් ‘කාලය තවත් නොවන්නේය’ යැයි ප්‍රකාශ කළ ආකාරයෙනි.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.

Chakuvumbulwa kwekupedzisira kwe“mabhanan’ana manomwe” kwakazarurwa mushure ma2023, uye kwakaratidza kuti “mabhanan’ana manomwe” anomirira kuora mwoyo kwekutanga kwealpha kusvikira kukuora mwoyo kwekupedzisira kweomega. Johani haana kubvumirwa kutsanangura mabhanan’ana manomwe, nokuti chakuvumbulwa che“mabhanan’ana manomwe” chaisava kuzadzikiswa kumwe chete kwenhoroondo, asi chaiva mufananidzo we“kutsanangurwa kwakatevedzana kwezviitiko” kwakaitika munhoroondo yevaMillerite, uye kwaizozoitikazve mumazuva okupedzisira. Kuzadzikiswa kwakakwana kwakaratidzwa kuti kujekese nhoroondo yaChikunguru 18, 2020 kusvikira kumutemo weSvondo uri kuuya nokukurumidza. Shumba yakazarura chiedza ichocho kuti chipenye pamusoro penhoroondo yokumiswa kwetemberi yevane zana namakumi mana nezvina zvuru.

In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.

M’mbiri ya Achimillerite, “mabingu asanu ndi awiri” anayimira kuyambira 1798 kufika 1844, pamene Achimillerite ankapereka “choonadi chodabwitsa kwambiri ndi chapamwamba.” Pochita ntchito imene anapatsidwa, Achimillerite anayesedwa. Sanamvetse mokwanira uthenga umene ankalalikira, kapena mbiri imene anali kukwaniritsa. Zoonadi zimene ankalalikira ndi zimene Sister White amatanthauza kuti “zoonadi zapamwamba,” zimene sizinali zoti zimvetsetsedwe kufikira uthenga wa mngelo woyamba ndi wa mngelo wachiwiri utamaliza ntchito yake.

When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.

“འབྲུག་སྒྲ་བདུན་”རྣམས་རང་གི་ཡོངས་སུ་རྫོགས་པའི་མངོན་གྱུར་དུ་སླེབས་པའི་ཚེ། “མ་འོངས་པའི་གནས་ཚུལ་”དེ་དག་ནི་ཌེ་ནི་ཨེལ་གྱི་དཔེ་ཆ་དང་མཉམ་སྦྲགས་ཏེ། མངོན་པར་བཤད་པ་བཅུ་བཞི་པའི་ནང་གི་ཕོ་ཉ་གསུམ་གྱི་འཕྲིན་ལས་ཀྱིས་མཚོན་པར་བྱས་ཡོད། “འབྲུག་སྒྲ་བདུན་”གྱི་“མ་འོངས་པའི་གནས་ཚུལ་”གྱིས་མཚོན་པའི་མི་སྟོང་ཕྲག་བརྒྱ་དང་བཞི་བཅུ་ཞེ་བཞིའི་ལས་ཀ་ནི། ཌེ་ནི་ཨེལ་གྱི་དཔེ་ཆ་དང་ཕོ་ཉ་གསུམ་མཉམ་སྦྲགས་པ་དེ་ཡིན།

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Ishe ari kuda kuranga nyika nokuda kwezvakaipa zvayo. Ari kuda kuranga masangano ezvitendero nokuda kwokuramba kwawo chiedza nechokwadi zvavakapiwa. Shoko guru, rinobatanidza mashoko engirozi yokutanga, yechipiri, neyechitatu, rinofanira kuparidzirwa kunyika. Iri ndiro rinofanira kuva mutoro webasa redu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”

Kutangira ku wa 31 Ukuboza 2023, Intare yo mu muryango wa Yuda yakomeje gukuraho ibimenyetso ku kuri kw’ubuhanuzi mu “rutonde” rwihariye.

## Millerite History

Historia ya Wamileriti

> “There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.

> “Kune avo vachiri vapenyu zvino avo, mukudzidza kwavo zviporofita zvaDanieri naJohani, vakagamuchira chiedza chikuru kubva kuna Mwari pavakafamba napanzvimbo apo zviporofita zvakatsaurwa zvakanga zvava kuzadzikiswa maererano nokurongeka kwazvo. Vakatakura shoko renguva kuvanhu. Chokwadi chakapenya pachena sezuva remasikati makuru. Zviitiko zvenhoroondo, zvairatidza kuzadzikiswa kwakananga kwechiporofita, zvakaiswa pamberi pavanhu, uye chiporofita chakaonekwa sechiratidzo chomufananidzo chezviitiko zvinotungamirira kusvikira kumagumo enhoroondo yenyika ino.” Selected Messages, bhuku 2, 101, 102.

The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”

“ටිකටික විවෘත කරමින්” ක්‍රිස්තුස් වහන්සේ මධ්‍යරැයියේ හඬේ පණිවිඩය තුළ හෙළිකර තිබූ “පිළිවෙල” යනු, පරීක්ෂණ කාලය අවසන් වීම කරා ගෙන යන “ඉතිහාසික සිදුවීම්” වන අතර, ඒවා “අනාවැකියේ සෘජු ඉටුවීමක්” පෙන්වයි. අන්තිම දවස්වල අනාවැකියේ සෘජු ඉටුවීම යනු කාලය මත පදනම් වූ අනාවැකිවල හෙළිදරව්වක් නොවේ; එහෙත් Palmoni තවමත් අනාවැකියේ සෘජු ඉටුවීම් හඳුනාගැනීම සඳහා සංඛ්‍යා භාවිත කරයි. කාලය තවත් නැත; Millerites තම පරම්පරාව වෙත “කාලයේ පණිවිඩය රැගෙන ගිය” නමුත්, තුන්වන දූතයාගේ පණිවිඩය “කාලය”ට වඩා බලවත් ය.

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> “Ishe yakandiratidza kuti shoko rengirozi yechitatu rinofanira kuenda, uye kuparidzwa kuvana vaIshe vakapararira, uye kuti harifaniri kusungirirwa panguva; nokuti nguva haichazombovizve muedzo. Ndakaona kuti vamwe vakanga vachibatwa nokufara kwenhema kwaibva mukuparidza nguva; kuti shoko rengirozi yechitatu rakanga rine simba kupfuura zvinogona kuitwa nenguva. Ndakaona kuti shoko iri rinogona kumira pahwaro hwaro pacharo, uye kuti haridi nguva kuti kurisimbisa, uye kuti richafamba nesimba guru, richaita basa raro, uye richapedzwa nokukurumidza mukururama.” Experience and Views, 48.

The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.

“Kurongeka” kwakatevedzana kwekusunungurwa kwezvokwadi dzechiporofita kunoratidza nhoroondo inofambira mberi, asi kunoratidzawo kukura kweshoko. “Kurongeka” kwenhoroondo inomiririrwa, pamwe chete netsoka dzekuti Shumba yorudzi rwaJudha yave ichisunungura sei shoko kubva musi wa31 Zvita, zvose izvi zvinokosha kuruponeso kuti zvinzwisiswe. Muna Chikunguru 2023, inzwi murenje rakatanga kugadzirira nzira yokusunungurwa kwa31 Zvita 2023. Ipapo Shumba yorudzi rwaJudha yakasunungura Zvakazarurwa chitsauko chokutanga.

## Nothing Else

Hakuna Kitu Kingine

> “The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.

> “Mharidzo dzakakomba dzakapiwa maererano nehurongwa hwadzo muna Zvakazarurwa dzinofanira kutora nzvimbo yokutanga mundangariro dzevanhu vaMwari. Hapana chimwe chinofanira kubvumirwa kutora pfungwa dzedu zvokuti chotinyudza mazviri.” Testimonies, volume 8, 301, 302.

The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”

Izihloko ezaqala ngowe-2023 kufanele “zithathe indawo yokuqala ezingqondweni zabantu bakaNkulunkulu.”

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Zvose izvo Mwari akatsanangura munhoroondo yechiporofita kuti zvaifanira kuzadzikiswa munguva yakapfuura, zvakatozadzikiswa; uye zvose zvichiri kuuya zvichazadzikiswa nenguva yazvo. Danieri, muporofita waMwari, anomira panzvimbo yake. Johani anomira panzvimbo yake. Muna Zvakazarurwa, Shumba yorudzi rwaJudha yakazarurira vadzidzi vechiporofita bhuku raDanieri, uye saizvozvo Danieri anomira panzvimbo yake. Anopupura uchapupu hwake, izvo Ishe zvaakazarurirwa muchiratidzo pamusoro pezviitiko zvikuru uye zvinotyisa zvikuru zvatinofanira kuziva sezvatinomira pamusuwo chaiwo wokuzadzikiswa kwazvo.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.

> “M’mbiri ndi m’maulosi Mawu a Mulungu amaonetsa mkangano wa nthawi yaitali pakati pa choonadi ndi cholakwa. Mkangano umenewo ukadali m’kati mochitika. Zinthu zimene zidakhalapo, zidzabwerezedwanso.” Selected Messages, buku 2, 109.

## Thirty

முப்பது

The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.

Mharidzo yaDhanieri 11:40 yakazarurwa uye ikagadzwa zviri pamutemo muna 1996. Makore makumi matatu gare gare, nhoroondo yakavanzika yendima iyoyo imwe cheteyo yava zvino kuzarurwa maererano nekugadzwa zviri pamutemo kwemharidzo yeKudanidzira kwaPakati peUsiku, mharidzo inoumbwa nekufanotaura kwekunze kwakagadziridzwa pamusoro peIslamu kuchibatana neshoko remukati rakagadziridzwa reKudanidzira kwaPakati peUsiku. Mharidzo yeKudanidzira kwaPakati peUsiku inoparidzwa pamberi pemutemo weSvondo wendima 16, nokuti pamutemo weSvondo ndipo panovharwa mukova mumufananidzo.

## Peter

Petro

This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.

Izvi umešča Petra v zgodovino zapečatenja sto štiriinštirideset tisočih. Peter je imel sporočilo, ki ga je oznanjal v zgornji izbi, in sporočilo, ki ga je oznanjal v templju. Sporočilo zgornje izbe je polnočni klic iz prilike, tempeljsko sporočilo pa je glasen klic tretjega angela. Da bi Peter mogel oznanjati sporočilo polnočnega klica v zgornji izbi, je moralo biti njegovo sporočilo najprej popravljeno in formalizirano. Poprava in formalizacija se izvršita s povezovanjem preroških linij, ki jih Lev iz Judovega rodu razodeva od 31. decembra 2023.

The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.

Basa rino nderekuronga zviri pamutemo shoko reKuchemera Pakati Peusiku. Kurongwa uku zviri pamutemo kweshoko kwakamiririrwa naWilliam Miller muna 1831, uye nemagazini The Time of the End muna 1996. Kugadziriswa kweshoko kwakaburitsa kuodzwa mwoyo kwekutanga muna Chikunguru 18, 2020 kwakamiririrwawo zvose naJosiah Litch uye naSamuel Snow. Basa ravakaita mumwe nomumwe “rakakonzera” “mugumisiro” wakatevera mushure maNyamavhuvhu 11, 1840, uye mushure mefambiro remwedzi wechinomwe. Muna 1840 shoko rakatakurwa rikaiswa pachiteshi chimwe nechimwe cheumishinari munyika yose, uye muna 1844 shoko reKuchemera Pakati Peusiku rakapfuura pamusoro pemhenderekedzo yokumabvazuva kweUnited States sefungu guru regungwa. Basa ravanhu “rakakonzera” “mugumisiro” wokudururwa kweMweya Mutsvene. 1840 yakaenda kunyika yose, inomiririrwa negungwa, uye 1844 yakaenda kuUnited States, inomiririrwa nenyika. Chiratidzo cha1840 chaiva Kristu amire pamusoro penyika negungwa muna Zvakazarurwa 10, uye chitsauko ichocho pachacho chinosiyanisa nhoroondo ya1840 kusvikira kuna 1844, uye chinoratidza Kristu amire pamusoro penyika negungwa.

In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.

Muna 1840 na 1844, ukugadziridzwa kwese kwechiporofita kwaive kugadziridzwa kwaisundwa mberi munguva, kusvikira pazuva rakakwana. Chimwe chaiva chiporofita pamusoro peIslam, uye chimwe chaiva chiporofita chemufananidzo wevasikana gumi. Chimwe chaiva chekunze uye chimwe chaiva chemukati. Gore ra1844 rakabatanidzawo kukanganisa kwakabva pakusanzwisisa pamusoro pesanctuary. Sanctuary yaiva nyika here, kana kuti yaiva sanctuary yokudenga? Kusanzwisisa uku kwaive kwakadzama kupfuura kungova tsananguro yesanctuary chete, nokuti kwaimirirawo muedzo wokuti mweya waizotevera here Kristu kubva panzvimbo tsvene achienda kuNzvimbo Tsvene-tsvene.

> “I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.

> “Ndzi vone Tatana a yima a suka esiluvelweni, kutani hi golonyi leri pfurhaka riya endhawini yo kwetsima swinene endzeni ka xipfalelo, a ya tshama ehansi. Kutani Yesu a tlhela a yima a suka esiluvelweni, naswona vo tala va lava a va khinsame va pfuka na yena. A ndzi vonanga ni munyonga wun’we wa ku vonakala wu huma eka Yesu wu ya eka ntshungu lowu nga hava ku khathala endzhaku ka loko a pfukile, naswona va siyiwe emunyameni lowukulu hilaha ku heleleke. Lava va pfukeke loko Yesu a pfuka, va tshama va n’wi langutile swinene loko a suka esiluvelweni a va rhangela emahlweni hi mpfhuka lowutsongo. Kutani a tlakusa voko ra yena ra xinene, kutani hi twa rito ra yena ro saseka ri ku, ‘Yimelani laha; ndzi ya eka Tatana wa Mina ku ya amukela mfumo; hlayisani swiambalo swa n’wina swi nga ri na xivati, kutani endzhakunyana swinene ndzi ta vuya hi le muchatweni, ndzi mi amukela eka Mina n’wini wa Mina.’ Kutani golonyi leri nga ni papa, leri a ri ri ni mavhilwa lama fanaka ni ndzilo lowu pfurhaka, ri rhendzeriwe hi tintsumi, ri fika laha Yesu a a ri kona. A nghena egolonyini, kutani a rhwariwa a yisiwa endhawini yo kwetsima swinene, laha Tatana a a tshamile kona. Kwalaho ndzi vone Yesu, Muprista Lonkulu lonkulu, a yime emahlweni ka Tatana. Ehen’wini ya nguvu ya yena a ku ri ni bele ni rummannyi, bele ni rummannyi. Lava va pfukeke na Yesu a va tlakusa ripfumelo ra vona ri ya eka yena endhawini yo kwetsima swinene, kutani va khongela, ‘Tatana wa mina, hi nyike Moya wa Wena.’ Kutani Yesu a va hefemulela Moya lowo Kwetsima. Eka ku hefemula koloko a ku ri ni ku vonakala, matimba, ni rirhandzu lerikulu, ntsako, ni ku rhula.”

> “I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.

> “Ndzi hundzulukela ku languta ntlawa wa lava a va ha khinsame emahlweni ka xiluvelo; a va nga swi tivi leswaku Yesu a a sukile eka xona. Sathana u vonake onge u le kusuhi ni xiluvelo, a ringeta ku ya emahlweni ni ntirho wa Xikwembu. Ndzi va vonile va tlakusa mahlo va languta eka xiluvelo, kutani va khongela va ku, ‘Tatana, hi nyike Moya wa Wena.’ Kutani Sathana a a ta hefemulela ehenhla ka vona nkucetelo lowu nga kwetsimangiki; eka wona a ku ri ni ku vonakala ni matimba yo tala, kambe ku nga ri na rirhandzu ro tsokombela, ntsako ni ku rhula. Xikongomelo xa Sathana a ku ri ku va hlayisa va kanganyisiwe ni ku tlherisela endzhaku ni ku kanganyisa vana va Xikwembu.” Early Writings, 55, 56.

The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.

Iyo nzvimbo tsvene yakazivikanwa se“kiyi” yakatsanangura kusanzwisisana kwose kwakakonzerwa nekusanzwisisa nzvimbo tsvene. Yakanga iri “kiyi” yakatsanangura kuora mwoyo. Mumazuva okupedzisira, “kiyi” yacho ndiko kuora mwoyo, kunotsanangura kusanzwisisa kwetemberi.

As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.

Kubva musi wa 22 Gumiguru 1844, “nguva haisisipo,” uye kukanganisa kwekuodzwa mwoyo kwa 18 Chikunguru 2020 kunofanira zvino kugadziriswa, asi kwete maererano nenguva, nokuti nguva haisisipo.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Ndzi vona ntsumi leyi a yi yimile ehenhla ka lwandle ni le henhla ka misava yi tlakusa voko ra yona yi ri yisa etilweni, yi hlambanya hi Loyi a hanyaka hilaha ku nga heriki ni masiku hinkwawo, loyi a tumbuluxeke tilo ni swilo leswi nga eka rona, ni misava ni swilo leswi nga eka yona, ni lwandle ni swilo leswi nga eka rona, leswaku nkarhi a wu nga ha vi kona: kambe emasikwini ya rito ra ntsumi ya vu7, loko yi sungula ku ba mhalamhala, xihundla xa Xikwembu xi ta hetiseka, hilaha xi xi tiviseke eka malandza ya xona, vaprofeta. Nhlavutelo 10:5–7.

The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.

Indawo yesiprofetho okumelwe silungiswe yiNashville, Tennessee, futhi leyo ndawo ayinakuguqulwa, ngoba ayikhethwanga yiFuture for America, kodwa yakhonjiswa ngu-Ellen White, futhi uMoya Wokuprofetha awuze wehluleke.

> “When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.

> “Nilipokuwa Nashville, nilikuwa nikisema na watu, na wakati wa usiku, kulikuwa na mpira mkubwa mno wa moto uliokuja moja kwa moja kutoka mbinguni na kutua Nashville. Miale ya moto ilikuwa ikitoka katika mpira huo kama mishale; nyumba zilikuwa zikiteketezwa; nyumba zilikuwa zikiyumba na kuanguka. Baadhi ya watu wetu walikuwa wamesimama hapo. ‘Ni kama tulivyotarajia tu,’ wakasema, ‘tulitarajia jambo hili.’ Wengine walikuwa wakikunja mikono yao kwa uchungu na kumlilia Mungu awaonee rehema. ‘Mlijua,’ wakasema, ‘mlijua kwamba jambo hili lilikuwa linakuja, wala hamkusema neno lolote kutuonya!’ Walionekana kana kwamba wangekaribia kabisa kuwacharua vipande-vipande, kwa kuwaza kwamba hawakuwa wamewaambia kamwe au kuwapa onyo lo lote.” Manuscript 188, 1905.

The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.

Hannawi samaneeya maawalluke ginday kubbuwamaththu Nashville isso olowathi katikire, Laodicean Seventh-day Adventism Nashville owadana panividaya gena dena sitiyada, nisa nihandawa sitiyayi kiyala handunwayi. Meeya waakyānukoola ithihāse e thanayi, “lajjaawa” ho “sathuta” kiyana Madhyarāthri Handa panividaye prakāsha wana thana. Meeya e thanayi, dhajaya bawata patha wimata sitina ayā wenaskamak sahithawa usas karannata patan gannē, e athara loke sitina, kopayen saha pidāven pirithe ayā, Laodicean Seventh-day Adventism Nashville owadana no dunnā bawin, ovunta lajja karathi. Me ma prophetic wenaskama samma Mount Carmel hi Eliyā saha Baal ge diviyadākin athara niruupithayi; tath Millerite ithihāse dewena dūthayāge kālayedi, Protestantsla apostate Protestants bawata venas vee, boru diviyadākin lesa tama bhūmikāwa ārambha kara, Rome hi duwāwo bavata path vu avasthāwedīda. 1989 di, deśapālanika anga Reagan harahā mema dema kaleya; namuth Reagan Rome hi duwāwo bawaṭa path noweeya, ohu Rome ge pemwanta Ahab saha palamu Clovis bavaṭa path viya.

> “There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.

> “Ndakapiwa chiitiko. Hwaiva usiku huri pamberi peSabata. Ndipo pakaratidzwa kwandiri chiitiko ichocho. Ndakatarisa nepahwindo, ndikavona bhora guru kwazvo remoto rakanga rabva kudenga, rikawira pavaikanda zvivako zvine mbiru, zvikuru mbiru ndidzo dzakaratidzwa kwandiri. Zvino zvakaita sokuti bhora racho rakasvika pachivako chacho chaimo rikachipwanya, uye vakaona kuti rakanga richipararira richibuda matavi, richibuda matavi, richikura; vakatanga kuchema nokuungudza nokuungudza, nokusvina maoko avo; uye ndakafunga kuti vamwe vevanhu vedu vakanga vakamira ipapo, vachiti, ‘Zvakanaka, ndizvo chaizvo zvatainge takatarisira; ndizvo chaizvo zvatainge tichitaura nezvazvo; ndizvo chaizvo zvatainge tichitaura nezvazvo.’ ‘Maizviziva here?’ vakadaro vanhu. ‘Maizviziva, mukasatombotiudzei nezvazvo here?’ Ndakafunga kuti paiva nokutambudzika kukuru pachiso chavo, nokutambudzika kukuru pakuonekwa kwavo.’” Manuscript 152; 1904.

The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.

Ukudumala kwaJulayi 18, 2020 “yisihluthulelo” sokukhomba ithempeli okufanele liphakanyiswe njengophawu. Umehluko phakathi kwezigaba ezimbili zama-Adventist uyisihloko esikhulu sesiprofetho seBhayibheli. UJeremiya wenqaba ukuhlanganyela “nomhlangano wabaklolodeli,” futhi amabandla aseSmirna naseFiladelfiya womabili aqhathaniswa nesinagoge likaSathane, ababethi bangamaJuda, kodwa bengesiwo. Umehluko phakathi kwezigaba ezimbili zama-Adventist azibiza kanjalo umelelwa yindlela yokusebenza abayisebenzisayo ekutadisheni iBhayibheli. Kungumehluko phakathi kwemfundo yeqiniso kanye “nemfundo ephakeme, okuthiwa injalo,” njengoba uDade White eyibiza kanjalo.

Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.

Nashville inozivikanwa se“Athens of the South,” uye chivakwa chine mukurumbira zvikuru chinomiririra Greece muNashville iParthenon iri muCentennial Park, yakavakwa muna 1897 semufananidzo wakazara zviyero weParthenon yekare yechiGiriki. Yakavakwa kupemberera makore zana kubva pakupinda kweTennessee muchimiro chekuva dunhu muna 1796, uye yakanga yakarongerwa kuputswa mushure memhemberero yacho. Asi pachinzvimbo pazvo, nzvimbo yacho yakashandurwa ikava paki muna 1903, uye Parthenon yakazovakwazve zvachose kubva muna 1920 kusvika muna 1931.

The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.

Zita rekuti “Parthenon” rinobva pashoko rechiGiriki rokuti parthénos, rinoreva “mhandara” kana “musikanaa,” richireva Athena muchimiro chake semwarikadzi wouchenjeri, zano rehondo, unyanzvi, mabasa amaoko, uye budiriro, asina kumbobatwa. Rakavakwa pakati pa447–432 BC paAcropolis muAthens, uye maichengeterwa chifananidzo chikuru chaAthena chechryselephantine (ndarama nenyanga dzenzou) chakavezwa nomuvezi Phidias—zvichinyanya kureva kuti raishanda se“imba” yake kana ugaro hwoumwari, umo aifungidzirwa kuti aivapo.

The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.

Mfumo wa elimu wa Magharibi, kwa kusisitiza maarifa mapana, uchunguzi wa kina wa kihakiki, maandalizi ya uraia, na mfumo wa sanaa huria, kimsingi umejengwa juu ya falsafa na desturi za Ugiriki ya kale. Bila ya Akademia ya Plato, Lyceum ya Aristotle, au paideia ya Athene, elimu ya kisasa kama tuijuavyo leo ingekuwa na sura iliyo tofauti sana.

In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).

Muna 1904, Chikoro cheMadison chakavambwa mamaira mapfumbamwe kubva kunze kweNashville. Ellen White aiva nhengo yekutanga yebhodhi revatariri reChikoro cheMadison chepakutanga (chaizivikanwa zviri pamutemo seNashville Agricultural and Normal Institute, uye chakazozivikanwa gare gare seMadison College). Akashanda senhengo yekutanga yebhodhi revatungamiriri kubva pakuvambwa kwacho muna 1904. Akaramba ari pabhodhi kusvikira munenge muna 1914 (gore rakanga riri pamberi perufu rwake muna 1915).

This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.

A hi wona ntsena bodi ya kholichi kumbe ya nhlangano leyi a tshama a pfumele ku yi joyina kumbe ku tirha eka yona. Hi vomu a a veke mindzilekano eka swikhundla swo tano swa ximfumo eka tinhlengeletano tin’wana ta Vaadiventa, kambe a endla ku hambana eka Madison hikwalaho ka ku fambelana ka yona ni switsundzuxo swa yena swa dyondzo (yo titshega, leyi sekeriweke epurasini, leyi kongomisiweke eka vurhumiwa, yi kandziyisaka Bibele, ntirho wa mavoko, ni ku lunghiselela loku tirhaka eka ntirho eDzongeni ni le handle ka kona). Marungula ya Nashville lama humaka eka Sister White ma tile hi 1904 na 1905, hi nkarhi wolowo lowu xikolo xa Madison a xi sungula, naswona nkombiso wa Parthenon a wu hundzuriwa wu va nchumu wa nkarhi hinkwawo epakeni ya nkarhi hinkwawo. Xikombiso xa dyondzo ya Vagriki ni dyondzo ya le tilweni, hinkwaswo swi kombisa ku sungula ka swona hi nkarhi lowo koma lowu fanaka, lowu a wu ri nkarhi wolowo lowu ku nyikeriweke swivono swa swibolo swa ndzilo swa Nashville.

> “Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.

> “Ngobusuku obudlule kwavezwa phambi kwami isigcawu esithile. Mhlawumbe angeke ngizizwe ngikhululekile ukuveza konke ngaso, kodwa ngizoveza okuncane.”

> “It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’

> “Zvaiita sokunge ibhola lomlilo elikhulu lehlela phezu komhlaba lacobozela phansi izindlu ezinkulu. Kwezindawo ngezindawo kwavela ukukhala, ‘INkosi isifikile! INkosi isifikile!’ Abaningi babengakulungelanga ukuhlangana Nayo, kodwa abambalwa babesithi, ‘Makadunyiswe uJehova!’”

> “‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.

> “‘நீங்கள் ஆண்டவரை ஏன் ஸ்தோத்திரிக்கிறீர்கள்?’ என்று திடீர் அழிவு வரப்போகிறவர்களே விசாரித்தார்கள்.

> “’Because we now see what we have been looking for.’

> “‘Nekuti zvino tava kuona icho chataitsvaka.’”

> “‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.

> “‘Dai maitenda kuti vinthu ivi vikaŵa vizenge, chifukwa wuli mukaŵa kuti mutiphalire yayi?’ ndimo mukaŵira zgoroŵa zakofya. ‘Tikaŵavya kumanya pa vinthu ivi. Chifukwa wuli mukatisiya mu uchiburutu? Nyengo zambura kuŵerengeka mwatiwona; chifukwa wuli mukaŵa kuti mujimanyiske kwa ise na kutiphalira za cheruzgo icho chikwiza, ndiposo kuti tikwenera kuteŵetera Chiuta, kuti tileke kuparanyika? Sono tazgeŵa!’” Manuscript 102, 1904.

The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.

Mamiriro ezvinhu emashoko eNashville akaiswa, maererano nenzvimbo, muchimiro chemweya chedzidzo yechokwadi kana yenhema. Dzidzo inogadzirira mweya kuti uve mugari wekudenga kana wenyika. Hapana panotaurwa nezveIslam muzviratidzo zveNashville zvaSista White, saka chingava chikonzero chipi chokubatanidza Islam nechiratidzo chemabhora emoto paNashville? Kururamiswa kweshoko reNashville ra2020 kungawirirana sei nebasa raJosiah Litch naSamuel Snow? Kururamisa kwavo kwakaitwa pavakaziva kuti humbowo humwe chete hwakanga hwatungamirira kufembera kwekutanga, ndihwo hwakanga hwasimbisa kufembera kwakagadziridzwa.

The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.

Ubufakazi bw’Ubwisilamu bwashyizweho kera cyane mbere y’uko buhuzwa n’ubutumwa bw’iburira bwa Nashville. Ubutumwa bw’Ubwisilamu bufitanye isano itaziguye n’ubutumwa bw’umumarayika wa gatatu. Iri hame rigaragazwa n’abahamya benshi bo muri Bibiliya. Iburira ry’umumarayika wa gatatu rihagarariye imiburo yerekeye ikimenyetso cy’ubutware bw’umwami wo mu majyaruguru, kandi iburira ry’Ubwisilamu rihagararirwa n’iburira ry’abana bo mu burasirazuba.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Asi nhau dzinobva kumabvazuva nokumusoro zvichamutyisa; naizvozvo achabuda nehasha huru kuti aparadze, nokupedzisira abvise vazhinji zvachose. Danieri 11:44.

The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.

Ngirozi yechitatu yakasvika munhoroondo musi wa22 Gumiguru, 1844, apo hwamanda yechinomwe yakatanga kurira. Hwamanda yechinomwe ndiyo zvakare nhamo yechitatu yeIslamu. Kumukira kwa1863 kwakanyaradza kurira kwehwamanda yechinomwe kusvikira pa9/11, apo ngirozi yechitatu yakaburuka muna Zvakazarurwa chitsauko chegumi nesere, sezvo zvivako zvikuru zveNew York zvakawisirwa pasi nekubata kwesimba raMwari.

9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.

9/11 kwaive ari alpha, kana kuti kutanga kwenguva yokusimbiswa, inopera paomega, kana kuti pakupera kwokusimbiswa kwevane zviuru zana namakumi mana nezvina, pamutemo weSvondo uri kuuya nokukurumidza.

9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.

9/11 ndiyo alfa ya wakati wa kujaribiwa kwa sanamu ya mnyama nchini Marekani, ambao unakoma kwenye omega ya wakati wa kujaribiwa kwa sanamu ya mnyama nchini Marekani, jambo linalotukia wakati alama ya mnyama inapotekelezwa nchini Marekani.

9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.

9/11 ndiyo alfa, yaani mwanzo wa hukumu ya walio hai juu ya mnyama wa nchi, pamoja na pembe zake za Kirepublican na Kiprotestanti, ambayo inafikia mwisho wake katika sheria ya Jumapili inayokuja upesi.

9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.

9/11 ndiwo arifa e“zuva rokugadzirira raJehovha,” rinoguma pabvunzo pamusoro pezuva reSabata raJehovha.

9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.

9/11 i alpha ya kumangwa kwa tempele, yakwimiriridwa na libwe lya pa msinjilo, yisila apo omega, libwe lya pa mtwe, layikidwa pa tempele.

9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”

9/11 ndiye alfa ya ole wa tatu katika Marekani, unaomalizika kwenye tetemeko la ardhi la Ufunuo kumi na moja, ambalo ni sheria ya Jumapili inayokuja upesi. Katika tetemeko hilo ole wa tatu waja upesi. Historia ya mipira ya moto ya Nashville iko kabla ya kufungwa kwa mlango wa rehema kwenye sheria ya Jumapili, licha ya tangazo la wale wanaowahukumu Waadventista wa Laodikia wakidai, “Sasa tumepotea.”

The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.

Bhuku ra Joeri uye kuzadzikiswa kwaro paPendekosti zvinoburitsa pachena gakava remharidzo yeKuchema kwePakati pousiku, apo rimwe boka risingagoni kunzwisisa kuwedzera kwezivo rinopomera avo vanonzwisisa kuti vakadhakwa. Kusangana kwevadhakwa vaEfuremu nevakachenjera inyaya inowanzotaurwa muShoko raMwari rechiporofita. Chimwe chinhu chechokwadi ndechekuti mharidzo iyi ishoko rematanho maviri, sezvakaratidzwa naPetro muimba yokumusoro uye pashure pacho mutemberi. Izvi zvinomiririrwa nekutonga kunotanga paimba yaMwari, kuchizoteverwa nevaya vari kunze kweimba yaMwari. Maitiro ekutonga anomirirwawo nemanzwi maviri aZvakazarurwa gumi nesere, apo inzwi rokutanga riri 9/11 kusvika kumutemo weSvondo, uye ipapo inzwi rechipiri rendima 4 rinoratidza mutemo weSvondo. Kusiyaniswa kwemharidzo yechokwadi neyenhema yechiporofita yemvura yokupedzisira kunoratidzwawo naEriya, uyo Maraki waanozivisa seanozodzoka nguva pfupi pamberi pekuvharwa kwenguva yenyasha.

The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.

Zviratidzo zvevakachenjera nemapenzi paGomo reKarimeri zvaiva “Eria akachenjera” nevaporofita vaBhaari mapenzi. Eria ndiPetro, uye vaporofita vaBhaari ndivo zvidhakwa zvaEfuremu. Kana zvidhakwa zvoupenzi zvangoonekwa sevaporofita venhema vaBhaari, kubudikidza nokudururwa kwemoto, vanhu vanozopedzisira vapindura vachiti, “Jehovha, ndiye Mwari.” VaAdventista veZuva reChinomwe veRaodhikia vanoonekwa saizvozvo, pakuzadziswa kwechiporofita cheNashville. Avo vari kunze kweAdventism avo vanobva vamutswa kuti vaone kusatendeka kwamapenzi vanoiswa pasi pokupomerwa nehana, asi nguva yavo yomukana wokutendeuka inenge isati yavharwa. Mufananidzo wokuratidzwa kwevasikana vakachenjera nemapenzi, unomiririrwa neshoko reyambiro reNashville, chiratidzo chenzira mukuzadziswa kwokupedzisira kwakakwana kwemufananidzo wevasikana gumi.

The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.

Kukundwa mwoyo kwa Chikunguru 18, 2020 kunotsanangura shoko rinofanira kugadziriswa, uye kuratidzwa kweavo vari mukati meAdventism vane mafuta, nevasingaavi nawo. Avo vakashaya shoko remafuta rinoyambira Nashville vanobva vaenzaniswa neavo vane mafuta. Pamakirasi maviri aya—angave aine kana asina mafuta eshoko—rimwe boka rakasangana nekukundwa mwoyo kwakafananidzirwa nekukundwa mwoyo kwekutanga munhoroondo yevaMillerite, rimwe harina chiitiko ichocho. Pasina kukundwa mwoyo kwakafananidzirwa nevaMillerite, hapana kugadziriswa kunofanira kuitwa pachiporofita chipi nechipi chakakundikana. Chokwadi chekuti chiporofita cheNashville cha2020 chaizivisa Islam chinoenderana nechimwe chinhu cheshoko rakakundikana rinoda kugadziriswa.

An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.

Umboni hweizvi hunowanikwa muchokwadi chokuti nhoroondo inosvikwa mabhora emoto eNashville haingori yokuti inowirirana chete nenhoroondo yokuodzwa mwoyo kwokutanga kwevaMillerite, nokururamiswa kweshoko kwakatevera shure kwaizvozvo, asiwo nokuti inoitika mukati menhoroondo inotanga nokusvika kwengirozi yechitatu pa9/11, ichiratidza kusvika kweIslam yenhamo yechitatu, uye kuti Islam iyoyo inosvikazve nenzira youprofita pakudengenyeka kwenyika kweSunday law kweZvakazarurwa gumi neimwe. Kuchengeta Islam mushoko pasina panotaurwa zvakananga naSister White pamusoro peIslam uye yambiro yeNashville kwakavakirwa pamusoro penyaya huru yenhoroondo yacho, iri Islam.

In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.

Munkhani ya nambara ya handirete na nharhu-nha nhatu ya mfululizo unonzi Kitabu cha Danieli takazindua kuti, mukubvumirana na ushuhuda wa Balaamu na punda, Uislamu, uwo unawakilishwa na punda, ungakuwa na maingiliano makulu matatu na Marekani mu historia ya 9/11 kufikira sheria ya Jumapili. Takazindua 9/11 sa la kwanza, kisha Oktoba 7, 2022 sa la pili. Takaona kuti shambulio la kwanza lilikua juu ya nchi ya utukufu ya kiroho, na shambulio la pili lilikua juu ya nchi ya utukufu ya halisi ya Israeli, na kuti shambulio la tatu lingekuwa shambulio katika tetemeko la sheria ya Jumapili. Takaonyesha kuti historia ya Balaamu katika ngazi hii ya kinabii ilibeba muhuri wa kweli, kwa maana shambulio la kwanza na la mwisho lilikua juu ya nchi ya utukufu ya kiroho, na shambulio la katikati lilikua juu ya nchi ya utukufu ya halisi, iyo ni ishara ya uasi. Sasa twaona kuti pigo la nne, linaloashiria mwanzo wa ujumbe wa Kilio cha Usiku wa Manane, litafanyika katika nchi ya utukufu ya kiroho wakati mipira ya moto ya Nashville itakapotimizwa. Hii inamaanisha kuti shambulio la pili la Balaamu na punda wake ni maradufu, kwa kuwa la kwanza kati ya mashambulio mawili ni juu ya nchi ya utukufu ya halisi, na la pili juu ya nchi ya utukufu ya kiroho.

The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.

អត្ថបទនោះបានបង្ហាញសេចក្តីពិតមួយដែលមិនទាន់ពេញលេញ ដែលឥឡូវនេះ សិង្ហនៃកុលសម្ព័ន្ធយូដា បានបើកសម្ដែងជាសាក្សីមួយទៀត អំពីការតភ្ជាប់តាមទំនាយរវាងសាសនាអ៊ីស្លាម និងគ្រាប់ភ្លើងនៃ Nashville។ អំណះអំណាងមួយទៀតសម្រាប់គាំទ្រការភ្ជាប់សាសនាអ៊ីស្លាមជាមួយគ្រាប់ភ្លើងទាំងនោះ ត្រូវបានរកឃើញនៅក្នុងបន្ទាត់កំណែទម្រង់នានានៃប្រវត្តិសាស្ត្រដ៏បរិសុទ្ធ។ ចលនាកំណែទម្រង់នីមួយៗ មានប្រធានបទពិសេសជាក់លាក់របស់ខ្លួន ដែលជ្រៀតជ្រែកពេញទាំងចលនាកំណែទម្រង់ទាំងមូល។ នៅក្នុងចលនាកំណែទម្រង់របស់ម៉ូសេ វាស្តីអំពីការចូលក្នុងសញ្ញាសម្ពន្ធជាមួយប្រជាជនដែលបានជ្រើសរើស។ ជាមួយបន្ទាត់កំណែទម្រង់របស់ព្រះគ្រីស្ទ វាស្តីអំពីព្រះមេស្ស៊ី។ ជាមួយបន្ទាត់កំណែទម្រង់របស់ដាវីឌ វាស្តីអំពីក្រឹត្យវិន័យទាំងដប់ និងទីបរិសុទ្ធ។ ជាមួយពួក Millerites ប្រធានបទគឺជាពេលវេលាតាមទំនាយ ពីព្រោះពួក Millerites បានកាន់ “សារនៃពេលវេលា”។ ជាមួយនឹងការមកដល់របស់ទេវតាទីបីនៅថ្ងៃទី 9/11 ប្រធានបទសម្រាប់បន្ទាត់កំណែទម្រង់របស់មនុស្សមួយសែនបួនម៉ឺនបួនពាន់ ត្រូវបានកំណត់ថាជាសាសនាអ៊ីស្លាមនៃវិបត្តិទីបី កូនចៅនៃទិសខាងកើត សត្វលារបស់ទំនាយព្រះគម្ពីរ សេះសង្គ្រាមនៃវិវរណៈជំពូក ៩ ខ្យល់ខាងកើត កណ្ដូប និងការធ្វើឲ្យប្រជាជាតិនានាខឹងសម្បារ។

The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?

Kudengenyeka kwenyika kweZvakazarurwa gumi nechimwe kunoratidza ChiIslam chenhamo yechitatu, uye panguva imwe chete kunomirirawo kupera kweshoko reKuchema kwePakati peUsiku. Kuchema kwePakati peUsiku kwakafananidzirwa nokupinda kwaKristu muJerusarema kwokukunda, kwakavamba nokusunungurwa kwembongoro. Kutanga kweKuchema kwePakati peUsiku munhoroondo yevaMillerite kwaiva kusvika kwaSamuel Snow akatasva bhiza pamusangano wemisasa weExeter. Kutanga kwenguva yeKuchema kwePakati peUsiku kunocherechedzwa nezviratidzo zveChiIslam. Kune zvapupu zvakawanda zvinotsigira kuti shoko rakagadziridzwa raChikunguru 18, 2020, rinosanganisira ChiIslam sechikamu cheshoko renyevero. Hapana musi wakatarwa wakaratidzwa, asi mabhora emoto eNashville anoratidza gakava re“waini itsva” mumazuva okupedzisira, saka mabhora emoto eNashville anosanganisira ChiIslam, asi ko kuzivikanwa kwemabhora emoto iwayo sezvombo zvenyukireya?

The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?

Shoko rinofanira kuramba richichengeta kududzwa kweIslam semupikisi mukurwisa uku, zvichibva pazvapupu zvizhinji. Kanganiso yekuisa nguva, inoda kugadziriswa, inofananidzirwa nezvose zviri zviviri 1840 na1844. Nguva haichafaniri kuva chikamu cheshoko rechiporofita, kunyange hazvo nhamba dzichiri chikamu charo. Kanganiso inomiririrwa nekusanzwisisa kwepanzvimbo tsvene inofanirawo kugadziriswa; asi isati yagadziriswa uye yaiswa mushoko rakagadziridzwa, kanganiso yaifananidzirwa nekusanzwisisa ikoko kwepanzvimbo tsvene inofanira kutanga yazivikanwa. Kusanzwisisa ikoko kwepanzvimbo tsvene kwaimirirei muyambiro yeNashville yaChikunguru 18?

I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?

Ndzi tiyisisa leswaku tinhlamulo ti kumeka eku vonakaleni loku ku yeke emahlweni ku paluxiwa ku sukela emakumu ka 2023. Milayeni yinharhu leyi fambelanaka ya tindzima ta khume na yin’we, leyi sungulaka hi tindzima ta khume na yin’we naswona yi hela hi ndzima ya makume mambirhi na mbirhi eka Genesa, Matewu, na Nhlavutelo, i ku pfuxetiwa ka ntwanano wa Xikwembu ni lava dzana na makume mune na mune ya magidi. Xana hi ala nyiko ya Yena ya tintswalo hi ku endla onge a hi yi twanga xirilo xa Yena, kumbe hi nkhinsama hi tlhela hi twarisa hi matimba ya hina ya vunhu hi ku, “hinkwaswo leswi A swi lerisaka, ndzi ta swi endla?” Kumbe xana hi pfumelela Moya lowo Kwetsima ku tsala nawu wa Yena etimbilwini ta hina ni le mianakanyweni ya hina?

The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!

Mhinduro dzinowanikwawo mukusunungurwa kwezvakavharwa kwaDanieri chitsauko 12 pamavhesi matatu anoratidza nguva semharidzo dzengirozi yokutanga, yechipiri, neyechitatu. Mavhesi iwayo matatu anoratidzawo Zvita 31, 2023 mundima 7, Chikunguru 18, 2020 mundima 12, uyezve kubva muna 1989 kusvikira kumutemo weSvondo uye mberi kusvikira pakuvharwa kwenguva yenyasha kunomiririrwa mundima 11. Zvokwadi idzodzo nhatu, dziri mukati memavhesi iwayo matatu, dzinowanikwa muchikamu chaicho choRugwaro umo munorondedzerwa nzira yokuedzwa kwakapetwa katatu inogara ichiitika kana chiporofita chasunungurwa pazvakanga chakavharwa!

Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.

Kristu haana kungoburitsa pachena chete muedzo wakapetwa katatu waDanieri 12, asi akaratidzawo kuti miedzo iyoyo yaiva muedzo wenheyo, uchiteverwa nemuedzo wetemberi, uchiteverwawo nemuedzo welitmus. Akaenderera mberi achiratidza kuti muedzo wenheyo wakatanga musi wa31 Zvita 2023 uye wakanga wakavakirwa pamusoro pomuedzo wenheyo wesangano reMillerite, sezvinomiririrwa naantikristu ari chiratidzo chinosimbisa chiratidzo chokunze.

He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.

Ipapo ay nagpakilala siya sa ikalawa at sa pagsubok sa templo bilang inihahandog ng pangitain ni Daniel tungkol kay Cristo sa templo sa kabanata 10. Ang pagsubok na iyon ay kasalukuyang isinasagawa. Ang pagbubukas ng tatak ng Daniel 12 ukol sa mga petsang 1989, Hulyo 18, 2020, Disyembre 31, 2023, at ang batas ng Linggo ay kinabibilangan ng pangitain tungkol sa Roma at ng pangitain tungkol kay Cristo. Ang dalawang pangitain ay kapwa inilahad sa iisang pangitain ding iyon na kinaroroonan ng pagbubukas ng tatak ng kabanata 12. Ang tatlong kabanata ay iisang pangitain, at ang pangitain tungkol kay Cristo ang siyang pagsubok sa templo sa kabanata 10, ang pangitain tungkol sa anticristo ang siyang pagsubok sa pundasyon sa kabanata 11, at ang mga waymark ng isandaan at apatnapu’t apat na libo sa kabanata 12 ang kumakatawan sa ikatlo at panghuling pagsubok, kung saan ang mga mangmang ay inihihiwalay sa mga pantas habang marami ang dinadalisay, pinapuputi, at sinusubok.

The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.

Mtihani wa hekalu ulifungua nuru ya Walawi ishirini na tatu, ambayo ilikuwa nuru ya sanduku la agano, ambayo ni nuru ya alfa ya Sabato ya siku ya saba na nuru ya omega ya Sabato ya mwaka wa saba. Nuru ya Sabato za alfa na omega hutambulisha nuru ya kufanyika mwili. Nuru hiyo humtambulisha Mungu akitwaa mwili wa kibinadamu kwa kusudi la kurejesha muungano wa Uungu na ubinadamu, ambayo ndiyo kazi aliyoianza Kristo tarehe 22 Oktoba, 1844; kazi ambayo sasa anaikamilisha katika hukumu ya walio hai.

The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.

Chiedza cheRevhitiko makumi maviri nematatu chakaunganidza pamwe chete mitambo yechirimo yealpha nemitambo yematsutso yeomega kuti chibudise nhoroondo chaiyo ya31 Zvita 2023 kusvika pakuvharwa kwenguva yomuedzo wavanhu. Mukati memutsara, muedzo wenheyo unoratidzwa seunosvika musi wa31 Zvita 2023, uye muedzo wetemberi unozivikanwa sekutanga muna 2025, uyo unoramba uchienderera kusvikira pamuedzo unoratidza pachena wemutambo wehwamanda. Inzwi riri murenje rakatanga muna Chikunguru cha2023 rinoratidzwa nemutambo wechingwa chisina mbiriso wakaguma mazuva mashanu pashure pechiratidzo chenzvimbo nhatu. Zvino nguva yamazuva makumi matatu, yakateverwa nechiratidzo chenzvimbo nhatu chakateverwa namazuva mashanu, zvichiratidza saizvozvo nhanho nhatu dzeevhangeri isingaperi. Chiratidzo chealpha chenzvimbo nhatu chakateverwa namazuva mashanu chiri ngirozi yokutanga, mazuva makumi matatu ari ngirozi yechipiri, uye chiratidzo cheomega chenzvimbo nhatu chakateverwa namazuva mashanu kusvika kumurayiro weSvondo wePentekosti ndiyo ngirozi yechitatu.

Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.

Kristu akazarurawo chiedza chaRevhitiko 23 mukuvakwa kweareka yesungano mutemberi munguva yokuedzwa. Shoko, kana kuti mutumwa, weSabata yezuva rechinomwe kurutivi rumwe rweareka, uye mutumwa weSabata regore rechinomwe kurutivi rumwewo rweareka, zvinomirira makerubhi anofukidza vachitarisa mukati meareka. Munhoroondo yokuiswa chisimbiso kwezana nezviuru makumi mana nezvina, chiedza chakapetwa chevatumwa ivavo vaviri chinomirira Sabata yezuva rechinomwe uye dzidziso yokupfeka kwenyama kwaKristu, uye chinomirira chidzidzo chichadzidzwa nokusingaperi.

Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.

Zvechokwadi, kana usingagoni kuona nguva nomwe sechiratidzo chejubheri, Chiziviso cheRusununguko chemweya cha1863, ipapo hauzooni kuti zviporofita zvealfa neomega zvaWilliam Miller zvaiva nguva nomwe nemazuva zviuru zviviri namazana matatu. Kusagona kuona kukosha kwezviporofita zviviri zvenguva izvi zvakabatana kunodzivisa kuzivikanwa kupi nokupi kuti 1798 inomiririra nguva nomwe, uye 1844 inomiririra mazuva zviuru zviviri namazana matatu. Nekushaikwa kwezivo ikoko, zvaizova zvinenge zvisingabviri kuona kuti apo Revhitiko makumi maviri nenhatu rinounzwa pamwe chete, mutsetse pamusoro pomutsetse, richiisa ndima dzaro makumi maviri nembiri dzokutanga dzinobudisa mitambo yechirimo pamwe chete nendima makumi maviri nembiri dzokupedzisira dzemitambo yematsutso; kuti mutsetse unotanga neSabata rezuva rechinomwe rinomiririrwa na1844, uye Sabata rinopedzisa mutsetse wendima makumi mana nemana iSabata renyika rinomiririrwa na1798.

The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.

Kutakwanisa kuona ukama huripo pakati peMasabata maviri kunomiririra kutadza kuona kuti nguva nomwe dza1798 ndidzo hunhu hwevanhu, uye mazuva zviuru zviviri nemazana matatu a1844 ndiwo UhuMwari. Neupofu hwakadzama zvakadaro, zvinoita sokuti hazviiti zvachose kuziva kuti chiedza chealpha cheSabata rezuva rechinomwe uye chiedza cheomega chedzidziso yekuzvarwa kwaKristu munyama zviri kuratidza basa raKristu mukubatanidza UhuMwari hwake nehunhu hwevanhu vakawa. Basa raKristu mukubatanidza UhuMwari hwake nehunhu hwedu ndirwo basa rekubatanidza 1798 na1844, nokuti 1798 inomiririra nyama yomunhu uye 1844 inomiririra UhuMwari.

Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.

Tagata na faia i le faatusa o le Atua, ma ua iā te ia le natura maualuga ma le natura maualalo. O le natura maualuga o le tagata e faaletino ma ua faatauina atu i le agasala. E foaʻi mai e Keriso i le agaga ua liua Lona finagalo i le taimi lava o le liuaina, auā o le liuaina o le mea lea e faia ai le taʻuamiotonuina, ma o le taʻuamiotonuina o le faia lea ia amiotonu. E lē mafai ona togiolaina faafuaseʻi le natura maualalo, ma o le folafolaga o le tala lelei e uiga i le natura maualalo o le a tatou maua se tino ua faamamaluina i le toe afio mai o Keriso. O le natura maualuga o le mafaufau lea, ae o le natura maualalo o le tino lea. O le natura maualuga o le valoaga lea o taimi e fitu na faaiʻuina ia Oketopa 22, 1844 i le Aso o le Togiola, ina ua amata ona ilia faatasi le pu lona fitu ma le pu o le Iupeli. O taimi e fitu o le natura maualalo na faaiʻuina i le 1798, auā e lē mafai ona toe faafouina seʻia oo i le Afio Faalua mai o Keriso.

The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.

Nthawi zisanu ndi ziwiri za 1798, nthawi zisanu ndi ziwiri za 1844, ndi zaka zikwi ziwiri ndi mazana atatu za 1844 zikuyimira ntchito ya Khristu imene inayamba pa 22 Okutobala, 1844. Ntchito imeneyo inali yophatikiza Umulungu Wake ndi umunthu, koma pamene kachisi wopangidwa ndi umunthu ndi Umulungu anayenera kulumikizidwa mu 1844, 1798 sinali yoyenera kuphatikizidwa, pakuti iyo ikuyimira bwalo la Amitundu.

The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.

ପବିତ୍ରାଳୟର ପରୀକ୍ଷାରେ ପବିତ୍ରାଳୟକୁ ମାପିବା କାର୍ଯ୍ୟ ସମ୍ମିଳିତ ଅଛି; ଏବଂ ୨୦୨୩ ମସିହାରେ ଆରମ୍ଭ ହୋଇଥିବା ଅନମୋଚନର ଇତିହାସର ପ୍ରାରମ୍ଭକାଳରେ, ସାତ ଗର୍ଜନର ଅନମୋଚନ ପ୍ରଥମ ନିରାଶାରୁ ମହାନ ନିରାଶା ପର୍ଯ୍ୟନ୍ତର ଇତିହାସକୁ ସାତ ଗର୍ଜନ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଇତିହାସର ଶେଷ ଏବଂ ସଂପୂର୍ଣ୍ଣ ପ୍ରକାଶ ଭାବେ ଚିହ୍ନଟ କଲା; ଯାହାକୁ ପ୍ରେରିତ ଆଲୋକ କହେ ଯେ, ସେଗୁଡ଼ିକ ପ୍ରଥମ ଏବଂ ଦ୍ୱିତୀୟ ସ୍ୱର୍ଗଦୂତଙ୍କ ଇତିହାସକାଳରେ ଘଟିଥିବା ଘଟଣାମାନଙ୍କୁ, ଏବଂ ତାଙ୍କର କ୍ରମାନୁସାରେ ପ୍ରକାଶିତ ହେବାକୁ ଥିବା ଭବିଷ୍ୟତ ଘଟଣାମାନଙ୍କୁ ମଧ୍ୟ, ପ୍ରତିନିଧିତ୍ୱ କରେ। ଏହି ସଂପୂର୍ଣ୍ଣ ପୂରଣକୁ ସତ୍ୟର ସେହି ଗଠନର ଭିତରେ ସ୍ଥାପିତ କରାଗଲା, ଯାହା ୨୦୨୩ ମସିହାରେ ଆସିଥିବା ପ୍ରଥମ ପ୍ରକାଶମାନଙ୍କ ମଧ୍ୟରୁ ଗୋଟିଏ ଥିଲା। ଆରମ୍ଭର ନିରାଶା ଓମେଗା ନିରାଶାକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା, ଏବଂ ମଧ୍ୟଭାଗରେ ଥିଲା ଏକ୍ସେଟର ଶିବିର-ସଭା, ଯେଉଁଠାରେ ବୁଦ୍ଧିମାନ ଓ ମୂର୍ଖମାନେ ବାର୍ତ୍ତାର “ତେଲ” ଆଧାରରେ ପୃଥକ କରାଯାଇଥିଲେ।

The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.

Hekalu ya Wamilaite ilijengwa kutoka kwa kukatishwa tamaa hadi kukatishwa tamaa, hivyo ikitambulisha kwamba hekalu la wale mia moja na arobaini na nne elfu linajengwa kuanzia Julai 18, 2020 hadi sheria ya Jumapili iliyo karibu kuja ambapo mlango hufungwa katika mfano, kama ilivyokuwa tarehe 22 Oktoba, 1844. Historia inayowakilishwa na ngurumo saba ni historia ile ile inayowakilishwa katika nuru ya Danieli kumi na mbili. Nuru ya siku elfu moja mia mbili na tisini ya Danieli kumi na mbili inaungana moja kwa moja na kipindi cha miaka thelathini kinachowakilishwa katika aya ya kumi na moja. Pia imeunganishwa katika miaka thelathini inayotofautishwa na mwakilishi wa kwanza wa agano pamoja na watu wateule na nabii aliyeinuliwa ili kutambulisha mabadiliko ya uhusiano wa agano kutoka Israeli halisi kwenda Israeli wa kiroho. Siku thelathini katikati ya mfumo wa Mambo ya Walawi ishirini na tatu ni miaka ile ile thelathini ya hatua ya kwanza ya agano la sehemu tatu la Ibrahimu pamoja na Mungu. Miaka thelathini kutoka 508 hadi 538 katika aya ya kumi na moja ni ishara ya ukuhani wa wale mia moja na arobaini na nne elfu.

The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.

Mazuwa makumi matatu ari muhurongwa hwaRevhitiko makumi maviri nenhatu chikamu chemazuwa makumi mana Kristu paakadzidzisa vadzidzi Vake chiso nechiso kusvikira Akwira kudenga. Makumi matatu chiratidzo chevaprista vaizotanga kushumira pavava namakore makumi matatu okuberekwa. Makore makumi matatu kubva muna 508 kusvika kuna 538 anoratidza shanduko kubva kuRoma yechihedheni kuenda kuRoma yepapa, uye nokudaro anoratidza shanduko youprista hweRaodhikia hwezana namakumi mana nezvina zvamazana akaenda kuuprista hweFiraderifia hwezana namakumi mana nezvina zvamazana. Shanduko iyi inoitika mumatanho matatu sezvinomiririrwa na508 apo “zuva nezuva” kwakabviswa, chirevo chaJustinian muna 533, zvichiteverwa nomurayiro weSvondo wa538, sezvo shanduko yacho yakapedziswa.

Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.

Iyo myaka mirongo itatu igereranya igihe kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru, igihe ubwoko bw’Imana bw’i Filadelifiya bwashyizweho ikimenyetso cye, buzazamurwa nk’urusengero rwe kugira ngo isi yose ibone. Maze isi izaca urubanza hagati ya Kristo uhagarariwe n’ubwoko bwe, bicaye mu ijuru hamwe na Kristo bityo bakaba bari mu rusengero rw’Imana; cyangwa hagati y’umuntu w’icyaha wicaye mu rusengero rw’Imana, yerekana ko ari Imana. Muri iryo tegeko ryo ku Cyumweru rigiye kuza vuba, abakozi bo ku isaha ya cumi n’imwe, ari bo na bo mbaga nyamwinshi, bazahura n’ikigeragezo shingiro. Mbese Isabato y’umunsi wa karindwi ni Isabato y’Imana, cyangwa se umunsi w’izuba ni wo Sabato y’Imana?

> “And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.

> “ඉන්පසු තවත් දර්ශනයක් ඔහු ඉදිරියෙන් ගමන් කළේය. යුදෙව්වන් තමන් ඔහුගේ පියාණන්ගේ ව්‍යවස්ථාව ගෞරව කරන බව ප්‍රකාශ කරමින් ක්‍රිස්තුස්වහන්සේ ප්‍රතික්ෂේප කිරීමට සාතන් ඔවුන් මෙහෙයවූ ක්‍රියාව ඔහුට පෙන්වා දී තිබිණි. දැන්, ක්‍රිස්තුස්වහන්සේ පිළිගන්නා බව ප්‍රකාශ කරමින් දෙවියන්වහන්සේගේ ව්‍යවස්ථාව ප්‍රතික්ෂේප කරන ක්‍රිස්තියානි ලෝකයද එම ආකාරයේම මෝහයකට යටත්ව සිටින බව ඔහු දුටුවේය. ‘ඔහුව ඉවත් කර දමන්න!’ ‘ඔහුව සළුවට ඇණ ගසන්න, සළුවට ඇණ ගසන්න!’ යන උමතු කෑගැසීම පූජකයන්ගෙන් හා වැඩිමහල්ලන්ගෙන් ඔහු අසා තිබිණි; දැන් නම්, නාමමාත්‍රික ක්‍රිස්තියානි ගුරුවරුන්ගෙන් ‘ව්‍යවස්ථාව ඉවත් කර දමන්න!’ යන හඬ ඔහු ඇසීය. ඔහු සබත් දවස පාදතලයෙන් පාගා දමනු ලැබූ බවත්, එහි ස්ථානයෙහි ව්‍යාජ ආයතනයක් පිහිටුවනු ලැබූ බවත් දුටුවේය. නැවතත් මෝසෙස් විස්මයෙන් හා භීතියෙන් පිරුණේය. ක්‍රිස්තුස්වහන්සේ විශ්වාස කරන අය, ශුද්ධ කන්ද මත ඔහුගේම හඬින් ප්‍රකාශ කළ ව්‍යවස්ථාව ප්‍රතික්ෂේප කළේ කෙසේද? දෙවියන්වහන්සේට භය වන කිසිවෙකු, ස්වර්ගයේ හා පොළොවේ ඔහුගේ ආණ්ඩුකාරත්වයේ පදනම වන ව්‍යවස්ථාව කෙසේ අතහැර දැමිය හැකිද? නමුත්, විශ්වාසවන්ත සුළු පිරිසක් විසින් දෙවියන්වහන්සේගේ ව්‍යවස්ථාව තවදුරටත් ගෞරවයටත් උසස් කිරීමටත් පත්කරනු ලබන බව මෝසෙස් ප්‍රීතියෙන් දුටුවේය. දෙවියන්වහන්සේගේ ව්‍යවස්ථාව රකින්නන් විනාශ කිරීමට භූමියෙහි බලයන්ගේ අවසාන මහ සටන ඔහු දුටුවේය. දෙවියන්වහන්සේ පොළොවේ වාසීන් ඔවුන්ගේ අපරාධ හේතුවෙන් දඬුවම් කිරීමට නැඟී සිටින කාලයද, ඔහුගේ නාමයට භය වූ අය ඔහුගේ කෝපයේ දවසේ ආවරණය කර සඟවා තබනු ලබන කාලයද ඔහු පූර්වයෙන්ම බැලීය. දෙවියන්වහන්සේ තම ශුද්ධ වාසස්ථානයෙන් සිය හඬ නිකුත් කරන විට, ස්වර්ගයත් පොළොවත් කැළඹෙන අතර, ඔහුගේ ව්‍යවස්ථාව රැකගත් අය සමඟ ඔහුගේ සමාදානයේ ගිවිසුම ඔහු අසා ගත්තේය. ක්‍රිස්තුස්වහන්සේගේ දෙවන පැමිණීම මහිමයෙන් යුතුවද, ධර්මිෂ්ඨ මළවුන් අමරණීය ජීවිතයට නැඟිටුවනු ලබනුද, ජීවත්ව සිටින ශුද්ධවන්තයන් මරණය නොදැක පරිවර්තනය කරනු ලබනුද, එසේ එකට ප්‍රීති ගීතිකා සමඟ දෙවියන්වහන්සේගේ නගරය වෙත නැඟී යනුද ඔහු දුටුවේය.” Patriarchs and Prophets, 476.

The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.

Vhombe guru, avo vari vahedeni navashandi veawa rimwe, vanoedzwa nomuedzo wehwaro, uyo unokurumidza kuteverwa nomuedzo wetemberi. Ko, temberi yomunhu yeRoma ine munhu wechivi ichava dombo here kana kuti jecha ramunovakira kutenda kwenyu pamusoro paro? Kana kuti itemberi yokuberekwa mumuviri, inova Umwari nounhu zvakabatanidzwa, iyo iri temberi yezviuru zana namakumi mana nezvina zvinodaidzwa naPetro kuti “imba yomweya?” Munguva iyo yomuedzo wehwaro netemberi, kutambudzwa kuchaita muyedzo unoratidza pachena wedanho rechitatu, uye ipapo nguva yokuedzwa kwavanhu ichaguma.

The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.

Shumba wa dzinza raJudha zvino ari kuzadza nhoroondo yakavanzika yendima makumi mana, uye akaunza chiedza chakawedzerwa kubudikidza nemiporofita mitatu yemakore mazana maviri nemakumi mashanu yaKoreshi, Nero naTrump; uye akazviita panguva chaiyo yaAinge asimbisa basa rekuzivisa shoko rakagadziridzwa reNashville. Mutsetse waNero unopa hurongwa hwekupedzisira hwekumiswa kwemufananidzo wechikara muUnited States uyezve munyika yose. Mutsetse waKoreshi wa457 BC unozivisa nhoroondo iri pakati peRaphia nePanium, nhoroondo iri pakati peHondo yeUkraine neHondo Yenyika Yechitatu inotanga apo Panium inobatana neActium pamurayiro weSvondo uri kuuya nokukurumidza. Mutsetse waTrump unopera gore rino musi wa4 Chikunguru.

Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”

Nero ni ishara ya mateso; kanisa la Smirna linatambulisha historia inayoendelea hadi mateso yatakapokoma miaka 250 baadaye katika kanisa la Pergamo na maridhiano. Mstari huo unatambulisha kusimamishwa kwa sanamu, na kwa hiyo unaafikiana na historia ambapo mfano wa Kristo unasimamishwa katika hekalu Lake. “Amri” ndiyo mahali pa kuanzia panapoongoza hadi sheria ya kwanza ya Jumapili, ambayo inafuatwa na mlango uliofungwa wa mgawanyiko kati ya mashariki na magharibi, wenye hekima na wapumbavu, ngano na magugu, na waliookolewa au waliopotea. “Amri” inayoanza kipindi hicho pia ndiyo “amri” inayoanzisha kipindi kilekile cha kujaribiwa kwa ulimwengu. Kwa hiyo, “amri” ndiyo ya kwanza na ya mwisho. Kila alama ya njia ya mstari wa Nero wa miaka kumi na saba inatambulisha kuongezeka kwa mateso ya mgogoro wa sheria ya Jumapili unaoanza kwa “amri,” jambo la aina ya “amri ya kiutendaji” ya rais.

Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.

Mitemo mitatu ya Kiroso ya mwaka wa 457 BC inatambulisha kipindi cha miaka kumi na saba chenye alama tatu za njia mwishoni mwake, kama ilivyo kwa mstari wa Nero na kama ilivyo kwa mstari mwingine wa Kiroso, ulioishia kwa kuwasili kwa malaika wa kwanza, wa pili, na wa tatu kutoka 1798 hadi 1844. Hatua tatu za Kiroso ni vita vya Raphia, kisha miaka kumi hadi hatua ya pili, na kisha miaka saba hadi vita vya Panium. Mwanzo na mwisho vyote ni vita, hivyo hubeba sahihi ya Alfa na Omega. Kipindi cha kwanza cha miaka kumi kinawakilisha kipindi cha kujaribiwa kilichoanza mwaka wa 2014 kwa Vita vya Ukrainia, na kipindi cha pili kinaisha miaka saba baadaye katika vita vya Panium.

## Palmoni

පල්මෝනි

Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.

ਪਲਮੋਨੀ ਨੇ ਪਹਿਲੇ ਅਤੇ ਦੂਜੇ ਦੂਤ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਮਿਲਰਾਈਟਾਂ ਲਈ ਸਮੇਂ ਦੇ ਸੰਦੇਸ਼ ਨੂੰ ਖੋਲ੍ਹਿਆ ਸੀ, ਅਤੇ ਉਹ ਇੱਕ ਲੱਖ ਚੁਆਲੀ ਹਜ਼ਾਰਾਂ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ, ਜੋ ਤੀਜੇ ਦੂਤ ਦਾ ਇਤਿਹਾਸ ਹੈ, ਗਿਣਤੀਆਂ ਦੇ ਸੰਦੇਸ਼ ਨੂੰ ਖੋਲ੍ਹਦਾ ਹੈ।

The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.

Nhoroondo dzechiporofita dzechiratidzo, dzakadai semakore makumi maviri nemaviri kubva muna 1776 kusvika muna 1798 anomiririrwa nekupanduka kweMaccabean, anoratidza chikonzero chekutanga kweumambo hwechitanhatu, uye chikonzero chekupera kweumambo hwechishanu. Mutungamiri wenyika wechi makumi maviri nemaviri, Grover Cleveland, ndiye aiva arfa yevatungamiri venyika vachifananidzira mutungamiri wenyika weomega, Donald Trump, sevaviri chete vatungamiri venyika vakashanda matemu maviri asina kutevedzana. Trump ndiye mutungamiri wenyika wechi makumi maviri nemaviri kuhwina temu yechipiri, kana tichiverenga vamwe vatungamiri venyika vakapinda pachinzvimbo mukati metemu yemumwe mutungamiri wenyika, pamwe chete nevatungamiri venyika vakazvihwinira temu yechipiri. Umambo hwechitanhatu hwechiporofita cheBhaibheri hwakatanga muna 1798, mushure memakore makumi maviri nemaviri kubva paChiziviso cheRusununguko. Kubva muna 1798 kusvika muna 2026 kunomiririrwa ne22 pazuva rearfa uye ne22 pazuva reomega.

Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?

Mitsara mitatu ine zvitsauko gumi neimwe inotanga nechitsauko chegumi neimwe ichiguma nechitsauko chemakumi maviri nezviviri. Mumwe nomumwe wemitsara mitatu iyi yezvitsauko gumi neimwe une nzvimbo yepakati chaiyo inomiririrwa nendima nhatu. Bhuku raGenesisi rinoratidza nguva yakapiwa “kudzingiswa” sechiratidzo cheukama hwesungano navanhu vakasarudzwa. Iyi ndiyo yakanga iri nguva yokutanga vanhu vakasarudzwa pavakapiwa chiratidzo chinomiririra vanhu vesungano, uye muna Mateo ndima nhatu dzepakati dzinoratidza Dombo iro Kristu aizovaka pamusoro paro kereke Yake. Ndima idzodzo dzinoratidza nguva yakashandurwa zita raSimoni Bharijona rikava Petro, izvo zvinoenzana nezviuru zana namakumi mana nezvina. Pakati pomutsara muna Zvakazarurwa panoratidza sungano yorufu sezvainozivisa upapa semusoro wechisere unobva kune vanomwe. Unofunga kuti zvinorevei kuti chitsauko chegumi neimwe muThe Desire of Ages chinoratidza shoko raJohane Mubhabhatidzi, uye kuti chitsauko chemakumi maviri nezviviri chinoratidza rufu rwaJohane?

The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.

Pakati pa machaputala amenewo mukufika pa tsamba 168, pomwe chaputala chokhala ndi mutu wakuti Nikodemo chimayambira. Chaputala cha khumi ndi chimodzi chili ndi mutu wakuti Ubatizo, ndipo chaputala cha makumi awiri ndi ziwiri chili ndi mutu wakuti Kumangidwa ndi Imfa ya Yohane. Chaputala cha khumi ndi chimodzi ndi chizindikiro cha imfa, maliro ndi kuuka kwa akufa, monga momwe zilili chaputala cha khumi ndi chisanu ndi chiwiri ndi Nikodemo, komanso monga zilili imfa ya Yohane.

We will continue these things in the next article.

Tichaenderera mberi nezvinhu izvi muchinyorwa chinotevera.

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