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# The Book of Daniel - Number Eighty-Five

Bhuku ra Danieri - Nomboro Makumi Masere Neshanu

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Kufumura Rwendo rweChiporofita: Kubatana kwaMwari kwezviitiko zvikuru zvenhoroondo

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Pashure pa makore zana namakumi maviri namatanhatu kubva pakupanduka kwa1863, muna 1989 ndima nhanhatu dzokupedzisira dzaDhanieri gumi neimwe dzakasunungurwa chisimbiso. Ruzivo rwakatanga kusunungurwa mugore iroro rwaiva kuzivikanwa kwemitsara yokuvandudza yenhoroondo tsvene, uye zaruriro yokuti yose yaifambirana. Zvino muna 1992, chiedza chendima nhanhatu dzokupedzisira chakatanga kuzarurwa. Mharidzo dzokutanga dzapachena dzezvokwadi idzi dzakaitwa muna 1994, uye nyaya yacho yaiva mitsara yokuvandudza. Muna 1996, magazini yakabudiswa yainzi The Time of the End¸ iyo yakaratidza ndima nhanhatu dzokupedzisira dzaDhanieri gumi neimwe.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

1996 wakanga uri gore rakagadzikiswa shoko, chiri chiratidzo chenzira chinowirirana nokugadzikiswa kweshoko raWilliam Miller muna 1831. Shoko raMiller rakanga riri kuziviswa kwokuvhurwa kwokutongwa, uye ndima nhanhatu dzokupedzisira dzaDanieri 11 dzakanga dziri kuziviswa kwokuvharwa kwokutongwa. Musoro weshoko raMiller wakanga uri nguva yechiporofita sezvainoratidzwa muBhaibheri. Musoro wendima nhanhatu dzokupedzisira dzaDanieri 11 wakanga uri Roma yemazuva ano (mambo wokumusoro wenhema). Nzira yakazarurirwa Miller yakanga iri Mitemo yake 14 yoKududzira Chiporofita. Nzira yakazarurirwa muna 1989 yakanga iri “mutsara pamusoro pomutsara” wemasangano oruvandudzwo.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Basa raMiller raisanganisira kusimbisa Shoko raMwari sechine simba rokutonga, richipesana netsika nezvaiitwa napapa zvakanga zvichitonga munyika kwamakore ane chiuru chimwe namazana maviri namakumi matanhatu. Nokuda kwechikonzero ichi, shoko raMiller rakatanga kubudiswa muna 1831 (saka richisimbisa zviri pamutemo shoko raMiller), chaizvoizvo makore mazana maviri namakumi maviri pashure pokubudiswa kweBhaibheri reKing James. Basa reFuture for America raiva kuzivisa basa reUnited States mukuporesa ronda rinouraya roupapa pamutemo weSvondo wava pedyo kuuya. Nokuda kwechikonzero ichi, magazini rinonzi The Time of the End rakabudiswa muna 1996 (saka richisimbisa shoko racho zviri pamutemo), chaizvoizvo makore mazana maviri namakumi maviri pashure pokutanga kweUnited States muna 1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Kuzivikanwa kwemakore mazana maviri nemakumi maviri akabatanidza dingindira rerimwe nerimwe sangano rerumutsiriro pamwe chete nenzvimbo yereferensi yenhoroondo, hakuna kuzivikanwa kusvikira nguva yakati rebei yapfuura September 11, 2001; nokuti kwakanga kusati kuri kusvikira nhamo yechitatu yasvika pazuva iroro apo Ishe akatungamirira vanhu vake kudzokera kunzira dzekare dzaJeremia chitsauko 6, ndima 16 na17. Ikoko ndiko kwakawanikwazve chiedza che“nguva nomwe,” uye sezvo chiedza ichocho chakanga chichikura, zvakava pachena kuti mazana maviri nemakumi maviri ndiyo nhamba inobatanidza Danieri 8, ndima 13 na14 pamwe chete. Mundima 13 chiratidzo che“chazon” chenhoroondo yechiporofita chinoratidzwa, uye mundima 14 chiratidzo che“mareh” che“kuonekwa” chinoratidzwa. Kubatana kwendima mbiri idzodzo ndiko kwakauya Gabrieri kuzodzidzisa Danieri, uye Danieri anomirira vanhu vaMwari mumazuva okupedzisira vanosvika pakunzwisisa kubatana kuri pakati pezviratidzo zviviri izvozvo.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Muono wa vhesi ya khumi na tharu u imela “zwifhinga zwa sumbe” (miṅwaha ya zwigidi zwivhili, maḓana maṱanu na fumbili), nahone muono wa vhesi ya khumi na nṋa u imela maḓuvha a zwigidi zwivhili na maḓana mararu (miṅwaha). “Zwifhinga zwa sumbe” zwi tshi lwa na muvhuso wa tshipembe wa Yuda, une wa imela Yuda, Yerusalema na fhethu hukhethwa, zwo thoma nga 677 BC, nahone miṅwaha ya zwigidi zwivhili na maḓana mararu ine ya sumbedza u vusuludzwa ha Yerusalema na fhethu hukhethwa yo thoma nga 457 BC.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Miaka mia mbili na ishirini inaunganisha maono haya mawili pamoja, nayo hesabu ya mia mbili na ishirini ilitambuliwa kuwa ishara ya uhusiano kati ya kukanyagwa kwa jeshi na patakatifu na nguvu za uharibifu za upagani na upapa, jambo ambalo linaonyeshwa kuwa ni kutawanywa na ghadhabu ya Mungu. Miaka hiyo mia mbili na ishirini ilifunga pamoja maono ya kazi ya kishetani ya kukanyaga patakatifu na maono ya kazi ya kiungu ya kulirejesha hekalu hilo hilo. Kwa hiyo, miaka mia mbili na ishirini ni ishara inayowakilisha uhusiano mtakatifu.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Sezvakangoita kuti sangano raMillerite ripere pakupanduka kwa1863, uyezve makore zana nemakumi maviri nematanhatu akatevera, sangano rengirozi yechitatu rakasvika, zvichisimbisa kuti masangano maviri aya akanga akabatanidzwa nechiratidzo che “nguva nomwe” (zana nemakumi maviri nematanhatu), saizvozvowo makore mazana maviri nemakumi maviri akabatanidza kusimbiswa kwakaitwa naMiller kweshoko reBhaibheri muna 1831 nokubudiswa kweBhaibheri raKing James muna 1611; saizvozvo zvakare nguva imwe cheteyo yakabatanidza Future for America nokutanga kweAmerica, sezvayakaratidza kuguma kweAmerica.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

Musi wa Gumiguru 22, 1844, Mutumwa weSungano akabva auya mutemberi yaakanga amutsa mumakore makumi mana namatanhatu kubva muna 1798, kuguma kwokutsamwa kwokutanga, kusvika muna 1844, kuguma kwokutsamwa kwokupedzisira. Kupinda kwake mutemberi kwakanga kwatangirwa nokudururwa kwoMweya Mutsvene mukufamba kweKudanidzira kwaPakati pousiku, kwakanga kwafananidzirwa kare nokupinda kwaKristu kwekukunda muJerusarema. Zvapupu zviviri izvozvo zvinoratidza kuti, apo kufamba kweKudanidzira kwaPakati pousiku kunodzokororwa mumazuva okupedzisira, Kristu anenge amutsa temberi yavane zviuru zana namakumi mana nezvina. Kufamba kuviri uko Kudanidzira kwaPakati pousiku kwemufananidzo wevasikana gumi kunozadzikiswa, kunofambirana.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, va ntlhanu lava a va tlharihile, kutani va ntlhanu va vuphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka hi ku kongoma hinkwako, hikuva xi tirha hi ndlela yo hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” Review and Herald, August 19, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Historia ya Wamilerite (vuguvugu la malaika wa kwanza) inawakilisha udhihirisho unaozidi kuongezeka wa nguvu za Mungu ulioanza wakati kitabu cha Danieli kilipofunuliwa mwaka 1798. Nguvu hizo ziliongezeka wakati malaika wa Ufunuo kumi aliposhuka tarehe 11 Agosti, 1840. Kisha kukaja kufadhaika kwa kwanza kwa tarehe 19 Aprili, 1844, na hatimaye kukasababisha kumwagwa kwa Roho Mtakatifu katika mkutano wa kambi wa Exeter ulioanza tarehe 12 Agosti, 1844, na kuendelea kuenea kama wimbi kubwa la bahari juu ya nchi mpaka tarehe 22 Oktoba, 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Nhoroondo yeFuture for America (bato remutumwa wechitatu), inomiririra kuratidzwa kunoramba kuchikura kwesimba raMwari kwakavamba apo bhuku raDanieri rakazarurwa muna 1989. Simba iri rakawedzera apo mutumwa waZvakazarurwa gumi nesere akaburuka musi wa11 Gunyana, 2001. Ipapo kuora mwoyo kwekutanga kwa18 Chikunguru, 2020 kwakasvika, uko pakupedzisira kuchatungamirira kukudururwa kweMweya Mutsvene uko kucharamba kuchipararira pasi rose semoto wesango kusvikira Mikaeri asimuka uye nguva yokuedzwa kwavanhu ipere.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Nga 22 tetori 1844, disa profeci u përmbushën, duke treguar kështu se, në ligjin e së dielës që po afrohet shpejt, disa profeci do të përmbushen përsëri. Njëra prej atyre profecive është vonesa e vegimit, siç paraqitet te kapitulli i dytë i Habakukut. Kapitulli i dytë i Habakukut përcaktoi përvojën si të lëvizjes së engjëllit të parë, ashtu edhe të engjëllit të tretë. Të dyja lëvizjet përballen me një debat mbi metodologjinë e saktë biblike, i cili zhvillohet ndërmjet atyre përfaqësuesve të lëvizjes dhe popullit të mëparshëm të zgjedhur, që po anashkalohet gjatë procesit të debatit.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Ujumbe uliopaswa kutetewa na walinzi wa historia ya malaika wa kwanza ulikuwa ni utambulisho wa kweli zile (vito vya Miller), ambazo hatimaye ziliwakilishwa juu ya chati mbili takatifu za 1843 na 1850. Katika mchakato wa mjadala kungekuwapo na kufadhaika ambako kulitia alama tendo la kujitenga na yale makundi mawili yanayopingana, na mwito wa kuwekwa wakfu kwa kina zaidi kwa waaminifu.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Ipapo uHabakuki unotara musiyano uripo pakati pemapoka maviri anobatanidzwa mukuedzwa kwezvokwadi dzepasi. Maitiro iwayo ekuedzwa, aisanganisira gakava pakati pemapoka maviri aya rakanyarara musi wa22 Gumiguru 1844, akaguma panzvimbo chaiyo pakagumira chitsauko chechipiri chaHabakuki.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Asi Ishe ari mutemberi yake tsvene; nyika yose ngainyarare pamberi pake. Habakuki 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

She Bwana ghafla akaingia katika hekalu Lake la Wamilerite, na ndipo dunia yote ilipaswa kunyamaza kimya, kwa maana Siku ya Upatanisho ya kielelezo halisi ilikuwa imefika, na hukumu ya wafu ilikuwa imeanza. Historia ya unabii ya Habakuki sura ya pili ilikoma tarehe 22 Oktoba, 1844, na Yesu daima hutambulisha mwisho wa jambo pamoja na mwanzo wa jambo. Mwanzo wa maono mawili ya miaka elfu mbili mia tano na ishirini ya kukanyagwa kwa patakatifu na jeshi, na maono ya kurejeshwa kwa patakatifu na jeshi, ulianza pamoja, lakini ukatenganishwa kwa miaka mia mbili na ishirini, na yalipofikia mwisho wake, yalitambuliwa kuwa yamekwisha, katika Habakuki sura ya PILI mstari wa ISHIRINI.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Pakuuya mutemo weSvondo munguva iri pedyo, zviporofita zvinoverengeka zvichazadzikiswa. Chimwe chezviporofita izvozvo kunonoka kwechiratidzo sezvinomiririrwa muna Habhakuki chitsauko chechipiri. Habhakuki chitsauko chechipiri chinoratidza chiitiko chezvose zviri zviviri kufamba kwengirozi yokutanga neyengirozi yechitatu. Kufamba uku kuri zvose zviviri kunosangana negakava pamusoro pemaitiro akarurama ebhaibheri, rinoitwa pakati pevamiriri vekufamba uku navaya vaimbova vanhu vakasarudzwa vari kupfuurwa panguva yokuitika kwegakava iri.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Ujumbe unaopaswa kutetewa na walinzi wa historia ya malaika wa tatu ni utambuzi wa kweli hizo (vito vya Miller), ambazo hatimaye ziliwakilishwa juu ya chati mbili takatifu za 1843 na 1850. Katika mchakato wa mjadala huo kulikuwa na kukatishwa tamaa kulikoweka alama ya utengano kati ya makundi mawili yanayopingana, na mwito wa kujitoa wakfu kwa kina zaidi kwa waaminifu. Kisha Habakuki anatambulisha tofauti iliyopo kati ya makundi hayo mawili yanayohusika katika mchakato wa kupimwa kwa kweli za msingi. Mchakato huo wa kupimwa, uliowakilishwa na mjadala kati ya makundi hayo mawili, utakoma kikamilifu katika sheria ya Jumapili inayokuja upesi, hapo hasa ambapo sura ya pili ya Habakuki iliishia.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Asi Ishe ari mutemberi rake dzvene; nyika yose ngainyarare pamberi pake. Habakuki 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Bwana ataingia ghafula katika hekalu la wale mia moja arobaini na nne elfu, na hapo dunia yote itanyamaza kimya, kwa maana Siku ya Upatanisho ya kiwakilishi halisi itafikia hukumu ya walio hai. Historia ya unabii ya Habakuki sura ya pili inaishia kwenye sheria ya Jumapili inayokuja upesi, na Yesu daima hutambulisha mwisho wa jambo kwa mwanzo wa jambo.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Kutongwa kwevapenyu kwakatanga musi wa11 Gunyana 2001, asi kutonga uku inzira inoenderera mberi. Nzira iyoyo inotanga neimba yaMwari, yobva yasvika panguva iyo kutonga kunouya pamusoro paavo vari kunze kweimba yaMwari. Apo zvivako zvikuru zveGuta reNew York zvakawisirwa pasi, kutonga kwakamiririrwa nengirozi inosimbisa ichipfuura nemuJerusarema uye ichiisa mucherechedzo pamusoro paavo vanogomera nokuridza mhere pamusoro pezvinonyangadza zvinoitwa mukereke, uyewo nezvezvinonyangadza zvinoitwa munyika, kwakatanga. Pamurayiro weSvondo uri kusvika nokukurumidza, Kristu anenge apedza basa rokuvaka temberi yevane zana namakumi mana nezvina zvuru, uye ngirozi dzinoparadza dzichaunza kutonga pamusoro peJerusarema.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Aka zana remazana namane ane mana namakumi mana neina vanobva vasimudzirwa sechiratidzo, uye kutongwa kwavapenyu kunotanga nokuda kwerimwe boka, rinomiririrwa neEdhomu, Moabhu, navakuru vavana vaAmoni muna Dhanieri chitsauko chegumi neimwe, ndima makumi mana neimwe.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Kungava tichifunga nezvesangano reMillerite rengirozi yokutanga kana kuti kufamba kukuru kwengirozi yechitatu, nhoroondo yakazara yesangano rokumutsiridza inomiririra kuzarurwa kwechokwadi kunoramba kuchikura, uko kunosvika pamugumo pakudururwa kwaMweya Mutsvene. Kudururwa kwaMweya Mutsvene ndiko kuri pamwoyo peuprofita hwamazuva okupedzisira. Ndokusaka mhandara dzakapusa dzisina mafuta asi dzakangwara dziinawo. Mafuta ndiwo mvura.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> වෙවුන් කියති, යම් පුරුෂයෙකු තම භාර්යාව අත්හැර, ඈ ඔහුගෙන් ඉවත්ව ගොස්, අනෙක් පුරුෂයෙකුගේ වුවහොත්, ඔහු නැවත ඈ වෙත පැමිණිය යුතු ද? ඒ දේශය මහත් ලෙස අපවිත්‍ර නොවන්නේ ද? එහෙත් නුඹ බොහෝ ප්‍රේමවන්තයන් සමඟ වේශ්‍යාකම කළෙහිය; තවද, “මා වෙත නැවත පැමිණෙන්න” යයි ස්වාමීන්වහන්සේ කියන සේක. නුඹේ ඇස් උස් ස්ථාන දෙසට ඔසවා, නුඹ නොසයනය කළ තැන කොතැනදැයි බලන්න. මාර්ගවල නුඹ ඔවුන් සඳහා වනයේ අරාබියානුවා මෙන් හිඳ සිටියෙහිය; නුඹේ වේශ්‍යාකම්වලින්ද නුඹේ දුෂ්ටකමින්ද දේශය අපවිත්‍ර කළෙහිය. එබැවින් වැසි වළක්වා තබන ලද්දේය, පසුකාලීන වැසිද නොවීය; එහෙත් නුඹට වේශ්‍යාවකගේ නළලක් තිබුණේය, නුඹ ලජ්ජා වීමට අකමැති වූයෙහිය. “මාගේ පියාණෙනි, ඔබ මාගේ යෞවන කාලයේ මඟපෙන්වන්නාණෝය” යයි නුඹ මේ කාලයේ සිට මා වෙත හඬා නොකියන්නෙහිද? යෙරෙමියා 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Muchikamu ichi (uye vaprofita vose vanotaura nezvemazuva okupedzisira), Mwari vanoratidza kuti vanhu vavo vakaita uhure, kusvikira pavanova nehuma yehure. Hure hwamazuva okupedzisira isimba repapa, uye huma inomirira sarudzo inoitwa nomwoyo wose. Vanhu vaMwari vamazuva okupedzisira vakaipa, asi Mwari vari kupa kudanwa kwokupedzisira, kunyange zvazvo vasvika pakuti vasarudza zvakafanana nehure. Vakagadzira chimiro chinomiririrwa nechizvarwa chechina, apo vagadzirira kunamata zuva sezvinomiririrwa nechizvarwa chechina muna Ezekieri chitsauko 8.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “သီလပိုင်းဆိုင်ရာ အမှောင်ထုအလယ်၌ စစ်မှန်သောအလင်း ရောင်လင်းရမည့် အချိန် ရောက်ရှိလာပြီ။ တတိယကောင်းကင်တမန်၏ သတင်းစကားကို လောကသို့ ပို့လွှတ်ခဲ့ပြီး၊ လူတို့အား မိမိတို့၏ နဖူးပေါ်၌ဖြစ်စေ၊ လက်ပေါ်၌ဖြစ်စေ သားရဲ၏ အမှတ်တံဆိပ် သို့မဟုတ် ၎င်း၏ ရုပ်တု၏ အမှတ်တံဆိပ်ကို မခံယူကြရန် သတိပေးထားသည်။ ဤအမှတ်တံဆိပ်ကို ခံယူခြင်းသည် သားရဲ ပြုမူခဲ့သကဲ့သို့ တူညီသော ဆုံးဖြတ်ချက်သို့ ရောက်ရှိလာခြင်းနှင့်၊ ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို တိုက်ရိုက် ဆန့်ကျင်လျက် တူညီသော အယူအဆများကို ထောက်ခံအားပေးခြင်းကို ဆိုလိုသည်။ ဤအမှတ်တံဆိပ်ကို ခံယူသူ အပေါင်းတို့နှင့် စပ်လျဉ်း၍ ဘုရားသခင်က ‘ထိုသူသည်လည်း ဘုရားသခင်၏ အမျက်တော် စပျစ်ရည်ကို သောက်ရမည်။ ထိုစပျစ်ရည်သည် အမျက်ဒေါသခွက်ထဲသို့ ရောနှောခြင်းမရှိဘဲ သွန်းလောင်းထားသော အမျက်တော်ပင် ဖြစ်၏။ ထိုသူသည် သန့်ရှင်းသော ကောင်းကင်တမန်တို့၏ ရှေ့၌လည်းကောင်း၊ သိုးသငယ်၏ ရှေ့၌လည်းကောင်း မီးနှင့် ကန့်တို့ဖြင့် ညှဉ်းဆဲခြင်းကို ခံရလိမ့်မည်’ ဟု မိန့်တော်မူ၏။” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Yeremiya ari kugaragaza ko ubwoko bw’Imana bwo mu minsi y’imperuka busanzwe bufite uruhanga rw’indaya. Bari hafi guhabwa ikimenyetso cy’inyamaswa kuko ari “ababi.” Mu murongo tumaze kuvuga, Mushiki wacu White akomeza agira ati:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> “Kung terang tina bebeneran geus dipidangkeun ka anjeun, ngungkabkeun Sabat tina parentah kaopat, sarta némbongkeun yén teu aya dasar dina firman Allah pikeun miéling poé Minggu, tapi anjeun masih kénéh nempel kana Sabat palsu éta, nampik nyucikeun Sabat anu ku Allah disebut ‘poé Kami anu suci,’ anjeun narima tanda sato galak éta. Iraha ieu kajadian?—Nalika anjeun nurut kana dekrit anu maréntahkeun anjeun supaya eureun digawé dina poé Minggu jeung nyembah ka Allah, padahal anjeun terang yén teu aya hiji kecap ogé dina Kitab Suci anu némbongkeun yén poé Minggu téh lain poé gawé biasa, anjeun sapuk pikeun narima tanda sato galak éta, sarta nampik meterai Allah. Lamun urang narima ieu tanda dina tarang urang atawa dina leungeun urang, hukuman-hukuman anu geus diumumkeun ka jalma-jalma anu henteu taat téh kudu tumiba ka urang. Tapi meterai Allah anu hirup ditetepkeun ka jalma-jalma anu kalayan nurani satia ngajaga Sabat Gusti.

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> “‘Uye Mwari wakaona kuti kuipa kwavanhu kwakanga kukuru panyika, uye kuti kufunga kwose kwemifungo yemwoyo yavo kwakanga kuri kwakaipa bedzi nguva dzose…. Nyika yakanga yaorawo pamberi paMwari, uye nyika yakanga izere nechisimba…. Zvino Mwari akati kuna Noa, Kupera kwenyama yose kwasvika pamberi pangu; nokuti nyika yazara nechisimba nokuda kwavo; uye tarira, ndichavaparadza pamwe chete nenyika.’ Vaifanira kubviswa nokuti vakanga vasvibisa nyika iyo Mwari akasika kuti ifarirwe navanhu vakarurama.

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> “‘Sezvazvaive mumazuva aNoa,’ Kristu akazivisa, ‘ndizvo zvazvichaitawo mumazuva oMwanakomana woMunhu.’ Ko hazvisizvo here? Ani naani anotarisa mumapepanhau ezuva nezuva angaona rondedzero refu yemhosva—kudhakwa, kuba, ugororo, kubiridzira mari yaakachengeteswa, kuuraya. Dzimwe nguva mhuri dzose dzinopondwa, kuti zvishuwo zvomunhu zvokuwana mari kana zvinhu zvisiri zvake zvigutsikane. Nyika iri zvirokwazvo kuva sezvayakanga yakaita mumazuva aNoa, nokuti vanhu vanozvidza pachena mirayiro yaMwari.” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Jeremia ari kuzivisa vanhu vaMwari vemazuva okupedzisira vava kuda kukotamira zuva; uye paanodaro, anoratidza kuti “mvura dzokunaya dzakadziviswa, uye hakuna kuva nemvura yokupedzisira; uye wakanga une huma yechifeve, wakaramba kunyadziswa.” “Vakaipa” pakati pevanhu vaMwari vemazuva okupedzisira havagamuchiri mvura yokupedzisira, uye vanoramba kunyadziswa, nokuti mifungo yavo yava yakaipa nguva dzose, sezvinomiririrwa nenhoroondo yaNoa, uyewo nedzimba dzemifananidzo muchinhu chinonyangadza chechipiri chaEzekieri chitsauko 8.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Yeremiya anonongedzera vakaipa vasina nyadzi vari pakati pevanhu vaMwari mumazuva okupedzisira kuti “vacheme” “kubva” panguva “iyo” kuna “mutungamiri wo” “huduku” hwavo. Mutungamiri wohuduku hweAdventismu akanga ari matafura maviri aHabhakuki nezvishongo zvairatidzwa paari. Tariro yoga yokubuda muuipi huri kuda kuunza rufu rusingaperi pamusoro pavakaipa vari pakati pevanhu vaMwari mumazuva okupedzisira ndeyokuchema kuna Mwari uyo akanga ari mutungamiri pakutanga, kwakasvika pa“nguva yokupedzisira” muna 1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Suala katika historia ya malaika wa kwanza au wa tatu ni kama unapokea au hupokei mvua ya masika. Mvua ya masika ilianza wakati mataifa yalipokasirika tarehe 11 Septemba, 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Panguva iyoyo, basa reruponeso parinenge richisvika kumagumo, kutambudzika kuchange kuchiuya panyika, uye ndudzi dzichange dzakatsamwa, asi dzichinge dzakadzorwa kuti dzirege kudzivisa basa rengirozi yechitatu. Panguva iyoyo ‘mvura yekupedzisira,’ kana kuzorodzwa kunobva pamberi paShe, ichauya, kuti ipe simba kuzwi guru rengirozi yechitatu, uye igadzirire vatsvene kuti vamire panguva iyo matambudziko manomwe okupedzisira achadururwa.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Mvula ya mwishowe,” ambayo pia hutambulishwa kuwa ni “kuburudishwa,” ilianza wakati mataifa yalipokasirika, na wakati huo “kazi ya wokovu” ilianza kufungwa. Malaika wanne wa Ufunuo saba huzizuia pepo nne wakati kutiwa muhuri kwa wale mia moja arobaini na nne elfu kunapotimizwa, na katika Ezekieli sura ya tisa, kazi hiyo inawakilishwa na malaika wanaowatia alama wale wanaougua na kulia kwa sababu ya machukizo yanayotendwa katika Yerusalemu. Tarehe 11 Septemba, 2001 malaika walianza kazi ya kufunga kwa kuweka alama juu ya vipaji vya nyuso vya wale mia moja arobaini na nne elfu.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Basa rokupedzisira rwengirozi yechitatu runozadzikiswa panguva yekudururwa kwemvura yokupedzisira, iyo iriwo “kuzorodzwa”, iro riri shoko.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

> Waambao aliwaambia, Hapa ndipo mahali pa kupumzika ambapo mnaweza kumstarehesha aliyechoka; na huku ndiko kuburudishwa; lakini hawakutaka kusikia. Isaya 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Ujumbe wanaokataa kuusikia katika Isaya ni ujumbe unaotolewa kwa ndimi zenye kigugumizi, nao ni ujumbe wa kujaribu unaowakilisha mbinu ya “mstari juu ya mstari.”

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Asi shoko raJehovha rakava kwavari richiti, murairo pamusoro pomurairo, murairo pamusoro pomurairo; mutsara pamusoro pomutsara, mutsara pamusoro pomutsara; pano zvishoma, napapo zvishoma; kuti vaende, vawire shure, vaputswe, vateyiwe, uye vabatwe. Naizvozvo inzwai shoko raJehovha, imi vanhu vanozvikudza, munotonga vanhu ava vari muJerusarema. Nokuti makati, Takaita sungano norufu, uye tiri pachibvumirano neSheori; shamhu inofashukira painopfuura, haingasviki kwatiri; nokuti takaita nhema utiziro hwedu, uye takazvivanza pasi penhema. Isaya 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Shoko la Hosi, leri nga rungula ra ku wisa ni ku phyuphyisa (mpfula ya le ndzhaku), leri endlaka leswaku va “famba, va wela endzhaku, va tshoveka, va phasiwa hi ntlhamu, va tlhela va khomiwa,” ri nyikeriwa eka “vanhu va ku hlekula, lava fumaka vanhu lava nga eYerusalema.” Yerusalema hi laha tintsumi ti funghaka lava konya ni ku rila, naswona vakulukumba lava dlayeke ku tshembeka ka vona hi vona vo sungula ku wa.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “Chiratidzo chorusununguko chaiswa pamusoro paavo ‘vanogomera uye vanochema pamusoro pezvinonyangadza zvose zvinoitwa.’ Zvino mutumwa worufu obuda, achimiririrwa muchiratidzo chaEzekieri navarume vane zvombo zvokuuraya, kwavari kwakapiwa murayiro wokuti: ‘Urayai chose vakuru navaduku, mhandara, navana vaduku, navakadzi; asi musaswedera kumunhu upi noupi ane chiratidzo; uye tangirai panzvimbo yangu tsvene.’ Muporofita unoti: ‘Vakatangira kuvarume vakuru vakanga vari pamberi peimba.’ Ezekieri 9:1–6. Basa rokuparadza rinotangira pakati paavo vakazviti ndivo vachengeti vomudzimu vavanhu. Varindi venhema ndivo vanotanga kuwira. Hakuna anozonzwirwa tsitsi kana kuregererwa. Varume, vakadzi, mhandara, navana vaduku vanoparara pamwe chete.” The Great Controversy, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Ticharamba tichitarisa kuwedzera kwezivo kwakasvika muna 1989, muchinyorwa chinotevera.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Uyo anoona zviri pasi pechimiro chokunze, anoongorora mwoyo yavanhu vose, anotaura pamusoro paavo vakagamuchira chiedza chikuru, achiti: ‘Havasi kutambudzika kana kuvhundutswa nemhaka yehunhu hwavo hwetsika nemweya.’ Zvirokwazvo, vakasarudza nzira dzavo vamene, uye mweya yavo inofadzwa nezvinonyangadza zvavo. Neniwo ndichasarudza kunyengedzwa kwavo, uye ndichaunza pamusoro pavo zvinhu zvavanotya; nokuti pandakadana, hakuna akapindura; pandakataura, havana kuteerera; asi vakaita zvakaipa pamberi pangu, uye vakasarudza icho chandisina kufarira.’ ‘Mwari achavatumira kunyengedzwa kune simba, kuti vatende nhema,’ nokuti havana kugamuchira rudo rwechokwadi, kuti vaponeswe, ‘asi vakafara mukusarurama.’ Isaya 66:3, 4; 2 VaTesaronika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Učiteľ z nebies sa opýtal: ‚Aký silnejší blud môže oklamať myseľ než predstieranie, že staviate na správnom základe a že Boh prijíma vaše skutky, zatiaľ čo v skutočnosti mnohé veci konáte podľa zásad svetskej politiky a hrešíte proti Hospodinovi? Ach, je to veľké oklamanie, podmanivý blud, ktorý sa zmocňuje myslí, keď ľudia, ktorí kedysi poznali pravdu, zamieňajú formu pobožnosti za jej ducha a moc; keď sa domnievajú, že sú bohatí, zbohatli a nič nepotrebujú, hoci v skutočnosti potrebujú všetko.‘“ Testimonies, zväzok 8, 249, 250.

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