Article

# The Hidden History of Verse Forty - Number Six

Imbiri Yakavanzika yeNdima yeMakumi Mana - Nhamba Yechitanhatu

Eleven

Lishumi nanye

Author

Jeff Pippenger

Published

April 2, 2026

Formats

PDF
Word
Song MP3

As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Patinotanga kufunda historia iliyofichika, tutazingatia mistari yote miwili ya unabii—wa ndani na wa nje—ambayo sasa inaeleweka kuwa inalingana na historia kuanzia wakati wa mwisho katika aya ya arobaini hadi sheria ya Jumapili ya aya ya arobaini na moja. Mstari wa ndani wa historia hiyo ya unabii umewekwa alama na kitabu cha Ufunuo katika sura ya kumi na moja na aya ya kumi na moja. Mstari wa nje umewekwa alama na kitabu cha Danieli katika sura ya kumi na moja, aya ya kumi na moja. Mstari wa nje wa Danieli 11—aya ya kumi na moja ulifika katika historia mwaka 2014, na mstari wa ndani wa Ufunuo 11—aya ya kumi na moja ulifika katika historia tarehe 31 Desemba 2023. Mstari wa nje unawakilisha pembe ya Kirepublikani ya mnyama wa nchi, na mstari wa ndani unawakilisha pembe ya Kiprotestanti ya mnyama wa nchi.

## The United States

امېرىكا قوشما ئىشتاتلىرى

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Bhuku ra Zvakazarurwa rinoratidza rudzi rumwe rukuru sechinhu chinonyanya kutaurwa nezvacho pamazuva okupedzisira. Rudzi irworwo ndirwo chikara chepanyika chinomanikidza nyika yose kunamata chikara chegungwa chepapacy. Bhuku ra Zvakazarurwa rinoratidza rudzi rumwe rukuru, mubatanidzwa mumwe wamarudzi gumi, uye kereke imwe yenhema. Rudzi irworwo iUnited States, chikara chepanyika chechitsauko chegumi nenhatu; kereke yenhema ndiyo chikara chegungwa chechitsauko chegumi nenhatu; uye mubatanidzwa webhaibheri wamadzimambo gumi wezvakaipa iUnited Nations. Masimba iwayo matatu, anomiririrwa seshato, chikara, nomuporofita wenhema muna Zvakazarurwa gumi nenhanhatu, anotungamirira nyika kuArmagedhoni.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Dziri dzose dzinozivikanwa muna Danieri chitsauko 11, ndima 40 kusvika 45, apo kereke yenhema inosvika kumagumo ayo pakati pegungwa negomo dzvene rinobwinya mundima 45, zvinova zvinoenderana nenzvimbo neArmagedhoni yaZvakazarurwa. Ndima 40 inotanga muna 1798 apo chikara chegungwa, kureva kereke yenhema, chakagamuchira ronda rinouraya, uye chikamu ichocho chinoguma nechikara chegungwa icho chakanga chamutsidzirwa, icho chiri hure raZvakazarurwa 17, chichifa kechipiri, nokudaro chichipedzisa chikamu ipapo chaipo pachakatangira. Rudzi rukuru mubhuku raZvakazarurwa uye muna Danieri ndirwo United States, chikara chenyika chechitsauko chokupanduka chaZvakazarurwa 13. Chikara chenyika ndichowo muporofita wenhema muchitsauko 16 chaZvakazarurwa, uye mundima 40 yaDanieri 11, ndicho ngoro, zvikepe, navatasvi vamabhiza.

## Half Truths are No Truth at All

අර්ධ සත්‍ය කිසිසේත්ම සත්‍ය නොවේ

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

రాబోయే దినములలో దానియేలు గ్రంథమునకును ప్రకటన గ్రంథమునకును విషయమైన జనము సంయుక్త రాష్ట్రాలే; మరియు దానియేలు పదకొండవ అధ్యాయం ఆ జనమునకు తుదికాలముననున్న చివరి అధ్యక్షుని ప్రత్యేకముగా గుర్తించుటతో ప్రారంభమగుచున్నది. ఈ సత్యము లౌదికయ స్థితిలోనున్న సెవెన్త్-డే అడ్వెంటిస్టులు అర్థసత్యమునకు వెనుక దాగి తిరస్కరించు స్థిరపరచబడిన బైబిలు సత్యమై యున్నది. ఈ విషయములో వారు దాగి నిలిచియున్న అర్థసత్యము ఏమనగా, ప్రకటన పదమూడవ అధ్యాయములోనున్న భూమిమృగమును, అలాగే పదహారవ అధ్యాయములోనున్న అబద్ధ ప్రవక్తను, సంయుక్త రాష్ట్రాలే అని వారు ఒప్పుకొనుదురు; అయితే తుదికాలములందు డొనాల్డ్ ట్రంప్ బైబిలు ప్రవచనమునకు ప్రధాన విషయములలో ఒక్కడని వారు గ్రహింపనొల్లరు. దేవుడు ఎన్నడును మారడు; ఆయన ఐగుప్తుతో వ్యవహరించినప్పుడు ఫరో ప్రవచన చరిత్రలో ప్రధాన విషయముగా నిలిచెను; తరువాత బాబులోనుతో వ్యవహరించినప్పుడు నెబుకద్నెజరు మరియు బెల్షెజరు పేరుపేరున ప్రస్తావింపబడిరి. కోరెషు పేరుపేరున చెప్పబడెను. దార్యావేషు పేరుపేరున చెప్పబడెను. భూమిమృగమునకు చివరి పాలకుని బైబిలు ప్రత్యేకముగా గుర్తించుచున్నది; అది యాదృచ్ఛికమైన సూచన కాదు. అంత్యకాల ప్రవచనములో సంయుక్త రాష్ట్రాలు ఎవరో అడ్వెంటిజము తెలిసియున్నను, ప్రతి ప్రవచన సందర్భమందు దేవుడు జనమును గూడ దాని నాయకునిని గూడ ఉద్దేశించి సంభాషించునని అది గ్రహింపజాలదు; మరియు ఆ పూర్వ పరిశుద్ధ చరిత్రలన్నియు రాబోయే దినములను ఉదాహరించుచున్నవి.

## Trump in the Final Vision

Lipenga M’chionetsero Chomaliza

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump ndiye mhusika wa kwanza katika maono ya mwisho ya Danieli, ambayo ndiyo kilele cha maono yote ya kinabii, si tu katika kitabu cha Danieli, bali katika Biblia yote.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Musoro wechiono chokupedzisira chenhoroondo youporofita mukati meShoko raMwari ndiDonald Trump. Ndiye chiratidzo chinoratidza tsoka dzouporofita hwokunze hwemazuva okupedzisira hwenhoroondo yakavanzika yevhesi makumi mana. Ndiyezve chinongedzo chinozivisa nekusimbisa mutsetse womukati wezana namakumi mana nezvina ezviuru. Zana namakumi mana nezvina ezviuru idzo nyanga yechiPurotesitendi pamusoro pechikara chepanyika chaZvakazarurwa 13, uye Donald Trump anomirira nyanga yechiRepublican yechikara ichocho. Chikara ichocho iBumbiro reMitemo reUnited States sezvarinomiririrwa nehurumende yebumbiro yechiRepublican iyo pakutanga yakaisa kupatsanurwa pakati penyanga mbiri idzodzo, asi pakupedzisira inobatanidza nyanga idzodzo kuva mufananidzo wechikara chegungwa chepapa.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Sister White kakawanda vanobatanidza chifananidzo chendarama chiri muna Dhanieri chitsauko chechitatu nomurayiro weSvondo wemazuva okupedzisira; saka, Nebhukadhinezari anomirira ani? VaAdventist vachakuudzai kuti iUnited States, chikara chapanyika chechitsauko chegumi nenhatu cheZvakazarurwa, izvo zvinoenzana nokuzivisa kuti Bhabhironi ndiro rakakanda Shadhiraki, Meshaki naAbhedhinego mumoto. Nebhukadhinezari ndiye anoziviswa neBhaibheri somunhu aiva nemhosva pamurayiro weSvondo, saka Nebhukadhinezari ndiani, kana asiri mutungamiri wenyika anotonga panguva inosvika munguva pfupi apo murayiro weSvondo uchasvika?

## Three

තුනයි

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Maono ya mwisho ya Danieli, ambayo ni maono ya Mto Hidekeli, yamegawanywa katika sura tatu ambazo kila moja inapatana na sifa za malaika watatu wa Ufunuo kumi na nne. Sura hizo tatu zinawakilisha malaika wa kwanza, wa pili, na wa tatu, lakini pia zinawakilisha ujumbe wa mwisho wa Danieli. Ujumbe wake wa kwanza wa sura ya kwanza pia unawakilisha malaika watatu wa Ufunuo kumi na nne, na kwa kufanya hivyo, muhuri wa Alfa na Omega unawekwa juu ya sura ya kwanza na maono ya Mto Hidekeli.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Chiono chokupedzisira chaDanieri chakavakirwa pamusoro pechimiro cheshoko rechiHebheru rokuti “chokwadi,” iro rinoumbwa netsamba yokutanga, yegumi nenhatu, neyokupedzisira—iri yegumi nemiviri miviri—yealfabheti yechiHebheru. Chitsauko chegumi chinoratidza Danieri somudzidzi wechiporofita anoshandurwa kubva kuva muRaodhikia achiva muFiraderifia pazuva rechimakumi maviri nembiri. Danieri anobva apiwa simba rokuti anzwisise kuwedzera kwezivo kusina chisimbiso kunomiririrwa muchitsauko chegumi nembiri. Zvitsauko zvokutanga nezvokupedzisira zvechiono zvinoratidza Danieri sechiratidzo chevana zviuru zana namakumi mana nezvina, vari vadzidzi vechokwadi vechiporofita.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “Hazvinei nokuti munhu angava asvika papi pakukura kwenjere, ngaarege kana kwechinguvana kufunga kuti hakuna chikonzero chokunzvera Magwaro zvakadzama uye nguva dzose kuti awane chiedza chikuru. Sevazhinji, takadanwa mumwe nomumwe kuti tive vadzidzi vechiporofita.” Testimonies, vhoriyamu 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Chisolo chekutanga chinotsanangura zvokwadi imwe cheteyo yechiratidzo cheRwizi Hidhekeri, uye chitsauko chokutanga chechiratidzo cheRwizi Hidhekeri chinotsanangura zvokwadi imwe cheteyo sechitsauko chacho chechitatu nechokupedzisira. Bhuku raDhanieri rinotakura chisimbiso chaArfa naOmega, nokuti chitsauko chokutanga chinoratidza nzira yenhanho nhatu yokuedzwa kweevhangeri isingaperi, uye ndizvo zvinoitawo chitsauko chegumi nembiri. Zvino, mukati mezvitsauko zvitatu zvinoumba chiratidzo chokupedzisira chaDhanieri, chitsauko chokutanga ndicho Arfa uye chitsauko chechitatu ndicho Omega. Izvi zvinowirirana nomuedzo wokutanga waDhanieri wokuti adye zvokudya zvipi, pamwe chete nomuedzo wake wechitatu nowokupedzisira paakatongwa naNebhukadhinezari pashure pamakore matatu. Muedzo waArfa uri muna Dhanieri chitsauko chokutanga wakanga uri pamusoro penzira yokudzidza Bhaibheri, sezvakaratidzirwa nokudya zvokudya zveBhabhironi kana kudya zvemiriwo.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Uaminifu wa Danieli kwa mbinu ya “mstari juu ya mstari” ulimwezesha kuonekana kwamba “katika mambo yote ya hekima na ufahamu, ambayo mfalme aliwauliza, aliwakuta kuwa bora mara kumi kuliko waganga wote na wanajimu wote waliokuwa katika ufalme wake wote.” Katika omega ya sura ya kumi na mbili, ni wenye hekima wanaofahamu mambo yote ya hekima yanayoongezwa wakati Neno la kinabii linapofunuliwa kutoka katika muhuri. Sura ya kumi na mbili ni omega kwa sura ya kwanza, na pia ni omega kwa sura ya kumi, alpha ya maono ya Hiddekeli. Katika alpha hiyo, sura ya kumi, Danieli anatulia katika uzoefu wa kiroho unaolingana na wenye hekima kutulia katika uzoefu wa kiakili katika sura ya kumi na mbili. Sura ya kwanza inasisitiza kwamba ni mbinu ya kujifunza Biblia inayomwezesha mwanafunzi wa unabii kutulia katika kweli kiroho na kiakili ili kutiwa muhuri.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Vachimirira vadzidzi vechokwadi vechiporofita mumazuva okupedzisira, Dhanieri navatatu vaya vakakurumbira ndivo vakachenjera vasingangonzwisisi kuwedzera kwezivo kunosunungurwa chisimbiso panguva yokuguma muna 1989 chete, asi vanonzwisisawo kuwedzera kwezivo pa9/11. Pakupedzisira, vanonzwisisa kuwedzera kwezivo kwakasunungurwa chisimbiso musi wa31 Zvita 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Mukutsvaka kwavo chiedza chouporofita chaMwari, vanoshandurwa kubva mubato reLaodhikia reSeventh-day Adventist revanhu vane zviuru zana namakumi mana nezvina kuenda kubato reFiradherifia revanhu vane zviuru zana namakumi mana nezvina. Kana shanduko iyi yaitika, vanoparadzaniswa naavo vakatiza pachiratidzo chegirazi rinotaridzisa.

## Message of Human Rebellion

Humambo hwo Kukanana kwaVanhu

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Ezru ndị iri otu narị na iri anọ na anọ puku ka a na-ekwu maka ha n’isi nke iri na nke iri na abụọ, n’ihi na ha bụ nzọụkwụ mbụ na nke atọ n’usoro eziokwu ahụ. Mgbe e nyesịrị ha ike site n’ahụmahụ ime mmụọ nke ọhụụ enyo nke isi nke iri, tinyere ịbụ ndị e mere ka ha ghọta ihe ọmụma Daniel iri na abụọ nke e meghere, ha ga-ekwusa ozi nke nnupụisi mmadụ. A na-anọchi anya ozi nke nnupụisi mmadụ ahụ site n’akwụkwọ Daniel na Mkpughe, a na-etinyekwa ozi nnupụisi ahụ n’ime usoro amụma nke alaeze ndị dị n’amụma Akwụkwọ Nsọ dịka e gosipụtara ya na Daniel. A na-anọchi anya ihe àmà nke nnupụisi mmadụ n’ime akwụkwọ Daniel n’ụzọ zuru ezu site n’ihe nnọchianya amụma dị n’isi nke iri na otu. Isi nke iri na otu bụ akụkọ ihe mere eme nke na-amalite na njedebe Babịlọn na mmalite ndị Midia na ndị Peasia. Ya mere, ọ na-amalite site n’ọnya na-egbu egbu nke Babịlọn, nke bụ ihe nnọchianya nke ọnya na-egbu egbu nke popu n’afọ 1798. Mgbe a gwọrọ ọnya na-egbu egbu nke popu n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ọ na-abụ isi nke njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. Mgbe ahụ ọ bụ nwanyị ahụ na-agba anụ ọhịa ahụ n’akwụkwọ Mkpughe iri na asaa, nwanyị ahụ nwekwara “Babịlọn Ukwu ahụ” edere n’egedege ihu ya. N’iwu Sọnde nke na-abịa n’oge na-adịghị anya, a na-agwọ ọnya na-egbu egbu nke ma Babịlọn ma popu.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Kupanduka kwevanhu kunomiririrwa kubvira panguva yeBhabhironi kusvika kumagumo enyika ndiko kunoumba hwaro hwebhuku raDhanieri, uye chitsauko chegumi nerimwe ishoko reuprofita riri pachena rinorondedzera kupanduka ikoko kwemazuva okupedzisira. Uchapupu ihwohwo hwekupanduka hunowanikwa muchitsauko chegumi nerimwe hunoenderana nemavhesi matanhatu okupedzisira echitsauko ichocho uye huri mukati mawo. Mavhesi matanhatu okupedzisira ndiwo mashoko okukupanduka kwevanhu, uye mavhesi matanhatu okupedzisira iwayo anomiririrwa pamwe chete uye ari mukati menhoroondo yakavanzika yevhesi makumi mana. Nokudaro bhuku raDhanieri rinoderedzwa kuva chitsauko chimwe, ichochozve chobva chaderedzwa kuva mavhesi matanhatu echitsauko ichocho, ayo zvakare anozoderedzwa kuva nhoroondo yakavanzika yehafu yokupedzisira yevhesi imwe chete.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Chitsauko chegumi nerimwe chinomiririra tsamba yegumi nenhatu inotangirwa netsamba yokutanga uye ichiteverwa netsamba yokupedzisira dzearufabheti yechiHebheru, uye yokutanga neyokupedzisira zvinogara zvakafanana. Chitsauko chokutanga chinoratidza vakachenjera vachipatsanurwa kubva kumapenzi pachiratidzo chegirazi, uye chitsauko chokupedzisira chinoratidza vakachenjera vachipatsanurwa kubva kumapenzi pakuzarurwa kwechisimbiso. Kufemerwa kunotizivisa kuti kuiswa chisimbiso kwezana namakumi mana nezvina zvuru “kugadzikana muchokwadi, zvose mupfungwa nomumweya.” Chitsauko chegumi chinoratidza kuiswa chisimbiso kwezana namakumi mana nezvina zvuru mumweya, uye chitsauko chegumi nembiri chinoratidza kwepfungwa. Chitsauko chegumi chinoratidza kubatwa katatu nokudyidzana katatu nezvisikwa zvokudenga. Chitsauko chegumi nembiri chinoratidza kunatswa kwematanho matatu kwavakachenjera kunoitwa nokuwedzera kwechokwadi chechiporofita chepfungwa se“vakanatswa, vakacheneswa uye vakaedzwa.” Sezvinongoita chitsauko chegumi chine zviratidzo zviviri zvoutatu, izvo zvinoti kubatwa kutatu nokusangana katatu nezvokudenga; chitsauko chegumi nembiri chine maitiro okuedzwa ematanho matatu, pamwe chete nezviporofita zvitatu zvenguva.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Tukio tatu za mbinguni katika sura ya kumi zinabeba muhuri wa kweli, kwa maana kiumbe wa kwanza na wa mwisho wa mbinguni kuwasiliana na Danieli alikuwa malaika Gabrieli, na yule wa katikati alikuwa Mikaeli. Malaika watatu, lakini Kristo alikuwa malaika katika hatua ya pili. Miguso hiyo mitatu inawakilisha kutiwa nguvu kwa Danieli kwa hatua tatu za maendeleo. Ndani ya kifungu hicho Danieli anatambua ono la kioo mara tatu, na kwa kufanya hivyo anaweka maono hayo matatu ya kioo ndani ya marejeo saba ya ono la mareh katika sura ya kumi. Mara mbili neno la Kiebrania mareh limetafsiriwa kuwa “mwonekano,” na mara mbili kuwa “ono,” na mara tatu nyingine limetafsiriwa kuwa “ono.” Hizo “mara tatu nyingine” si mareh, bali ni usemi wa kike wa mareh, yaani marah. Sura ya kumi ina miguso mitatu ya kutiwa nguvu kwa maendeleo, mikutano mitatu ya mbinguni inayobeba muhuri wa kweli, na maono matatu ya kioo yaliyo sehemu ya marejeo saba ya mwonekano wa Kristo.

## Appearance

Kubonakala

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Ngokuphindwe kabili lapho igama elithi *mareh* lihunyushwa ngokuthi “ukubonakala” kuhambisana nokuphindwe kabili lapho lihunyushwa ngokuthi “umbono.” Ndawonye kuveza uKristu njengophawu oluvela njengophawu lwendlela emlandweni wesiprofetho. Encwadini yeSambulo isahluko seshumi, ingelosi yehla ibeke unyawo olulodwa emhlabathini nolunye olwandle. USister White uyasazisa ukuthi leyo ngelosi “yayingeyena omunye umuntu ongaphansi kukaJesu Kristu uqobo.” Ingelosi yeSambulo 10 “ingukubonakala” kukaKristu emlandweni wesiprofetho. Uvela evesini leshumi nantathu likaDaniyeli isahluko sesishiyagalombili njengoPalmoni, futhi kusukela eSambulweni isahluko sesihlanu kuya phambili uvela njengeNgonyama yesizwe sakwaJuda. UDaniyeli umele labo bezinsuku zokugcina abalandela ukubonakala kukaKristu kwesiprofetho, nomaphi lapho angaya khona. Uma bethembekile ekwenzeni lokho, baholelwa embonweni wesibuko lapho abangathembekile babaleka khona.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Hatua tatu za utakaso za sura ya kumi na mbili, zinazotegemea ufahamu wa maarifa yanayoongezwa unabii unapofunuliwa, zinaambatana na “unabii wa nyakati” watatu, ambao huwakilisha utimilifu tatu tofauti kwa kila moja ya aya hizo tatu. Miaka elfu moja mia mbili na sitini ya aya ya saba, miaka elfu moja mia mbili na tisini ya aya ya kumi na moja, na miaka elfu moja mia tatu na thelathini na mitano ya aya ya kumi na mbili hutambulisha aya tatu ambazo kila moja ina unabii wa wakati uliotimizwa katika historia, na baadaye ukatambuliwa na Wamilleri kuwa uthibitisho wa kihistoria wa ujumbe walioutangaza. Utabiri uliomo katika aya, utimilifu wa kihistoria, na matumizi ya historia hiyo yaliyofanywa na Wamilleri hushuhudia utimilifu wa siku za mwisho wa unabii huo watatu. Lakini matumizi ya wakati ya Wamilleri hayana tena uhalali, kwa hiyo marejeo ya wakati katika aya hizo yanapaswa kutumiwa kama alama, si kama wakati. Ishara hiyo huwekwa imara katika aya hizo kwa kutumia aya yenyewe, utimilifu wa aya hiyo katika historia, na uwasilishaji wa ujumbe uliofanywa na Wamilleri.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Mu ndondomeko ya mutu wa khumi ndi umodzi ya nthawi ya kupandukira kwa anthu, nkhaniyi yalumikizidwa pamodzi ndi migwirizano, mapangano ndi malonjezano. Mapangano a anthu amene ayimiridwa m’mbiri ya mutu wa khumi ndi umodzi akuyerekezedwa motsutsana ndi Pangano la Umulungu.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Mumazuva okupedzisira enhoroondo yenyika ino, sungano yaMwari navanhu vake vanochengeta mirayiro yake inofanira kuvandudzwa.” Review and Herald, February 26, 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Roma inasimikisha maono yote, na wakati Roma ya kipapa inapotajwa kwa mara ya kwanza katika sura ya kumi na moja, inatambulishwa kuwa ni “wale wanaoiacha agano takatifu.” Mstari wa ndani katika Danieli kumi na moja, ambao pia ndio mstari wa ndani ndani ya historia iliyofichika ya aya ya arobaini, unawakilisha wale wanaoingia katika agano na Mungu katika siku za mwisho, na mstari wa nje unatambulisha wale wanaoliacha agano hilo hilo. Katika kuonyesha kundi ambalo halitanufaika kwa kuongezeka kwa maarifa katika siku za mwisho, historia yao ya nje imesokotwa juu ya uzi wa kinabii wa mikataba ya kibinadamu iliyovunjwa.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Mstari wa ndani wa wale mia moja na arobaini na nne elfu umefumwa kwa alama na vielelezo vingi vya uhusiano wa agano wa Mungu na watu Wake waliosalia wa siku za mwisho. Alama ya namba “kumi na moja” ni mojawapo ya kweli hizo, na ukweli kwamba aya ya kumi na moja ya sura ya kumi na moja hutambulisha maono ya nje na ya ndani ya siku za mwisho unasisitizwa na Isaya anapotambua kusudi na kazi ya watu wa agano wa Mungu wa siku za mwisho katika sura ya kumi na moja, na aya ya kumi na moja.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Zvino zvichaitika nezuva iro, kuti Ishe vachasimudzazve ruoko rwavo kechipiri kuti vadzore vakasara vavanhu vavo, avo vachange vasara, vabve kuAsiriya, nokuIjipiti, nokuPathrosi, nokuKushi, nokuEramu, nokuShinari, nokuHamati, nokuzvitsuwa zvegungwa. Isaya 11:11.

## The Scattering

Ukusabalaliswa

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Ndzi masiku ya makumu, vanhu va masalela va Xikwembu va ta va va hangalasiwe kambirhi, naswona va ta lava ku hlengeletiwa. Ndzimana ya vunkombo ya Daniyele 12 yi kombisa ku hangalaka ka vanhu va Xikwembu emikarhini ya makumu, kutani hi ndlela yoleyo yi yimela masiku ya gidi ni madzana mambirhi na makume tsevu tanihi xikombiso xa ku hangalaka.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Naye ndakanzwa murume wakange akapfeka micheka yomucheka wakaisvonaka, iye wakanga ari pamusoro pemvura yorwizi, paakasimudza ruoko rwake rworudyi noruboshwe rwake kudenga, akapika naiye anorarama nokusingaperi kuti zvichava zvenguva, nenguva, nehafu yenguva; uye kana apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedziswa. Danieli 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Pambeni mbiri zinalalitsidwa mu Chivumbulutso chaputala 11 pambuyo poti zipereke umboni wawo.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Uye kana vapedza uchapupu hwavo, chikara chinokwira chichibva mugomba rakadzika-dzika chicharwa navo, chikavakunda, chigovauraya. Uye mitumbi yavo yakafa ichavata mumugwagwa weguta guru, iro pakunamata rinonzi Sodhomu neIjipiti, apo zvakare Ishe wedu akarovererwa pamuchinjikwa. Uye vamwe vevanhu, neveukama, nendimi, nendudzi, vachaona mitumbi yavo yakafa kwemazuva matatu nehafu, uye havangatenderi kuti mitumbi yavo yakafa ivigwe mumakuva. Uye avo vanogara panyika vachafara pamusoro pavo, vachipembera, uye vachatumirana zvipo; nokuti vaporofita ava vaviri vakatambudza avo vaigara panyika. Zvakazarurwa 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

M’vesi rinotevera, vhesi regumi nerimwe, zvapupu zviviri zvinomutswa kubva murufu rwazvo mumugwagwa weSodhoma neIjipiti. Rufu irworwo rwumwe chete runoratidzwa naEzekieri semupata wamapfupa akapararira, akafa, akaoma. Zvapupu zviviri zvinomiririra nyanga dzeRepabhuriki nePurotesitendi dzakaurayiwa muna 2020. Nyanga yePurotesitendi yakafa pakufembera kwayo kwenhema kwaChikunguru 18, 2020, uye nyanga yeRepabhuriki yakafa pasarudzo yakabiwa ya2020. Isaya anozivisa kuti apo zvapupu zvinomutswa, izvo zvaanotsanangura sekuti kuunganidzwa kechipiri, zvapupu izvozvo zvinova chiratidzo chinounganidza vashandi veawa regumi nerimwe.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Uye nezuva iro kuchavapo mudzi waJese, uchamira semureza wavanhu; ndudzi dzavaeni dzichatsvaka kwaari; uye nzvimbo yake yokuzororera ichava ine kubwinya. Zvino zvichaitika nezuva iro, kuti Ishe achasimudzazve ruoko rwake rwechipiri kuti adzore vakasara vavanhu vake vachange vasara, kubva kuAsiria, nokubva kuIjipiti, nokubva kuPathrosi, nokubva kuKushi, nokubva kuEramu, nokubva kuShinari, nokubva kuHamati, nokubva kuzvitsuwa zvegungwa. Uye achamisa mureza wendudzi, uye achaunganidza vakadzingwa vaIsraeri, nokuunganidza pamwe chete vakapararira vaJudha vachibva kumakona mana enyika. Isaya 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Kana Hosi a veka voko rakwe lwa vumbirhi leswaku a hlengeleta, u hlengeleta “lava hlongoriweke va Israele.” “Lava hlongoriweke va Israele” va hundzuka mfungho eka Vamatiko, naswona hikwalaho ka xivangelo lexi va fanele ku sungula va hlongoriwa va nga si hlengeletiwa. Va hlongoriwe va ya enkoveni wa marhambu lama feke wa Ezekiele, naswona loko se va dlayiwile, va etlele exitarateni laha na Hosi ya hina a vambiweke kona, kasi ntlawa wun’wana wona a wu tsakile.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Inzwai shoko raJehovha, imwi munodedera pashoko rake; hama dzenyu dzakakuvengai, dzikakudzingirai kure nokuda kwezita rangu, dzakati, Jehovha ngaakudzwe; asi iye achaonekwa kuti mufare, uye ivo vachanyadziswa. Isaya 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Avo vanodedera paShoko raMwari vanorashwa navahama vavo vakavavenga. Jeremiya anoratidza zvinoitika kuvahama vakavenga mureza.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Naizvozvo Jehovha anoti kudai, Tarirai, ndichaunza pamusoro pavo zvakaipa zvavasingazokwanisi kupunyuka pazviri; uye kunyange vakachema kwandiri, handingavanzwi. Jeremia 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Umongo wevesi yeleveni yisivumelwano sikaNkulunkulu, futhi bonke abaprofethi bakhuluma ngezinsuku zokugcina; ngakho-ke isivumelwano okukhulunywa ngaso yisokuvuselelwa kwesivumelwano nabayizinkulungwane eziyikhulu namashumi amane nane.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Shoko rakauya kuna Jeremia richibva kuna Jehovha, richiti, Inzwai mashoko esungano iyi, mugotaura kuvarume vaJudha nokuvagari veJerusarema; ugovati kwavari, Zvanzi naJehovha Mwari waIsraeri: Ngaatukwe munhu asingateereri mashoko esungano iyi, yandakairaira madzibaba enyu pazuva randakavabudisa panyika yeIjipiti, muchoto chesimbi, ndichiti, Teererai inzwi rangu, muite maererano nezvose zvandinokurairai; ipapo muchava vanhu vangu, neni ndichava Mwari wenyu; kuti ndisimbise mhiko yandakapikira madzibaba enyu, yokuvapa nyika inoyerera mukaka nouchi, sezvazviri nanhasi. Ipapo ndakapindura ndikati, Ngazvive saizvozvo, imi Jehovha.

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Ipapo Ishe akati kwandiri, Zivisa mashoko aya ose mumaguta aJudha nomunzira dzeJerusarema, uchiti, Inzwai mashoko esungano iyi, muite. Nokuti ndakapupurira madzibaba enyu kwazvo pazuva randakavabudisa panyika yeIjipiti kusvikira zuva rino, ndichimuka mangwanani-ngwanani ndichivapupurira, ndichiti, Teererai inzwi rangu. Asi havana kuteerera, kana kurerekera nzeve yavo, asi mumwe nomumwe akafamba mukufunga kwomwoyo wake wakaipa; naizvozvo ndichauyisa pamusoro pavo mashoko ose esungano iyi, andakavaraira kuti vaite; asi havana kuaita.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Zvino Jehovha akati kwandiri, Kurangana kwawanikwa pakati pavanhu vaJudha, napakati pavagari veJerusarema. Vadzokera kuzvakaipa zvamadzibaba avo ekare, avo vakaramba kuteerera mashoko angu; vakaenda vachitevera vamwe vamwari kuti vavashumire: imba yaIsraeri neimba yaJudha vakaputsa sungano yangu yandakaita namadzibaba avo. Naizvozvo zvanzi naJehovha, Tarirai, ndichauyisa pamusoro pavo njodzi yavasingagoni kupukunyuka pairi; uye kunyange vakachema kwandiri, handingavateereri. Jeremia 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Nyaya yechiSeventh-day Adventism yeLaodicea inozivikanwa naJeremia inodzokororwa naEzekieri muchitsauko chegumi nerimwe, ndima yegumi nerimwe.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Uyu mujyi ntuzaba inkono yanyu, kandi namwe ntimuzaba inyama ziri hagati yawo; ahubwo nzabacira urubanza ku mupaka wa Isirayeli. Ezekiyeli 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Uupulizi hufafanua moja kwa moja kwamba kutiwa muhuri kwa Ezekieli sura ya tisa ni kule kutiwa muhuri huko huko kwa wale mia moja arobaini na nne elfu katika Ufunuo saba. Aya ya kumi na moja ya sura ya kumi na moja ni mwendelezo tu wa simulizi endelevu la Ezekieli kuhusu hukumu juu ya kanisa la Waadventista Wasabato, ambalo Dada White hulitambulisha kuwa ni Yerusalemu ya Ezekieli sura ya tisa. Wale ambao hawakupokea muhuri huhukumiwa na kuangamizwa katika njozi ya sura ya tisa hadi ya kumi na moja.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Chiono che 9/11 chiri muna Ezekieri chinoratidza kuti vasina kutendeka vari kubuditswa kunze kweJerusarema kuti vatongwe, nokudaro chichiratidza kuparadzaniswa kwekupedzisira kweavo vanozviti ndivo kereke yokupedzisira inofananidzirwa mubhuku raZvakazarurwa. Chiratidzo cha“gumi nerimwe, gumi nerimwe” chiratidzo chesungano inopindwa neane zviuru zana namakumi mana nezvina naMwari. Kana dzabatanidzwa pamwe chete, nhamba idzodzo dzinomirira makumi maviri namaviri, chinova chikamu chegumi chemakumi maviri namaviri akapetwa kagumi, chimwe chezviratidzo zvokubatanidzwa kwoUmwari nohunhu.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Pakati pa 677 na 457 BC pali vyaka 220 ivyo vikukolerana na uchimi wa Daniel wa mazuŵa 2,300 na uchimi wa nyengo wa Mose wa nyengo ziŵiri na ziŵiri. Vinthu vinandi vingamanya pa vyaka 220 ivi nga ni chisimikizgo cha ntchito ya chiphalizgano iyo yikamba apo mauchimi agha ghakaŵira pamoza mu 1844. Vinthu vinandi vingalongosoreka pa ivyo vikimiririka mwachisimikizgo na nambala 22 nga ni chakukhumi cha 220, nga umo viliri na nambala 11. Icho nkhukhumba kumanya pano ni ubale ulipo pakati pa 11 na 22.

We will continue these thoughts in the next article.

Tichapfuurira pfungwa idzi muchinyorwa chinotevera.

Back to Articles