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# The Hidden History of Verse Forty - Number Sixteen

Mlandu Wobisika wa Vesi la Makumi Anayi — Nambala Khumi ndi Sanu ndi Chimodzi

The Second Woe - Part Three

Nhamo Yechipiri — Chikamu Chechitatu

Author

Jeff Pippenger

Published

June 18, 2026

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## Jones' Logic

Mantiki ya Jones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Ujanja wa Jones kwamba malaika wa kwanza wa Ufunuo kumi na nne hawezi kutenganishwa na wale malaika wawili wanaofuata ni thabiti kabisa. Utambuzi wake wa uhusiano wa kimuundo wa wale malaika watatu na malaika wa tarumbeta hauna pengo lolote. Msisitizo wake bila shaka ulikuwa juu ya wale malaika watatu wa Ufunuo kumi na nne, lakini mantiki ya kuwachukulia kuwa “hawatenganishiki” ina uhalali uleule kwa malaika wote waliowatangulia.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Kwa kuwa alikuwa akielekeza fikira zake kwa malaika watatu wa Ufunuo kumi na nne, hakuendeleza mantiki yake mwenyewe hadi hitimisho lake la mwisho. Hatimaye, mantiki aliyoitumia kuunganisha tarumbeta za ole ya tano, ya sita, na ya saba na malaika watatu wa Ufunuo kumi na nne, ilihusisha pia kupeleka mfuatano wa tarumbeta kurudi nyuma hadi kwa wa kwanza wa malaika saba wenye tarumbeta.

> And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

> Ndzi vona tintsumi ta nkombo leti a ti yimile emahlweni ka Xikwembu; kutani ti nyikiwa tinanga ta nkombo. … Kutani tintsumi ta nkombo leti a ti ri ni tinanga ta nkombo ti tilunghiselela ku chaya. Nhlavutelo 8:2, 6

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Mfululizo wa malaika huanza na malaika “saba” wa baragumu, na mlolongo wa malaika katika Ufunuo huanza na baragumu ya kwanza hadi kufikia onyo la malaika wa tatu kuhusu chapa ya mnyama. Jones yuko sahihi kutambua tofauti kati ya baragumu nne za kwanza na baragumu tatu za mwisho za ole, kwa maana muundo huo wa kinabii wa “nne na tatu” pia unaonekana katika makanisa na mihuri. Kuimarishwa juu ya mashahidi watatu katika kitabu cha Ufunuo kunawaruhusu wale wanaochagua kuona kwamba hiyo saba, kama ishara, pia ina nne kama ishara na tatu kama ishara.

## A Divine Connection

Ukuxhumana Kwaphezulu

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Zvataange tichizivisa munguva ichangopfuura ndezvekuti ngirozi yokutanga neyechipiri yaZvakazarurwa gumi namana dzinopiwa simba nechuporofita chenguva cheIslami chezvinhamo zvokutanga nezvechipiri, uye kuti kupiwa simba kwengirozi yechitatu kunoitika nokuzadzika kwechinhamo chechitatu pa9/11. Zvinoratidzwa nekushandiswa kwakaitwa naJones, (kunyange zvazvo asina kutaura pfungwa yangu) ndezvekuti ngirozi imwe neimwe kubvira kungirozi yehwamanda yokutanga yaZvakazarurwa sere kusvikira kuhwamanda yechinhamo chechitatu yaZvakazarurwa gumi neimwe yakabatana zvisingaparadzanisiki nengirozi nhatu dzaZvakazarurwa gumi namana. Izvozvo zviratidzo zviri mukati memutsara mumwe chete wechiporofita. Zvinofanira kuzivikanwa saizvozvo kuti tinzwisise mabasa akasiyana-siyana anomirirwa neimwe neimwe yengirozi idzodzo. Saka, sezvinongoita kuti machechi manomwe, zvisimbiso nehwamanda zvinomiririra zvinomwe, uyezve nechiratidzo chezvina nezvezvitatu mukati mechiratidzo chikuru chezvinomwe (machechi, zvisimbiso nehwamanda); mutsara wengirozi kubvira pane yokutanga yengirozi nomwe dzehwamanda kusvikira kungirozi yechitatu unofanira kutariswa sewose. Izvi zvinoratidza mutsara wengirozi gumi neimwe.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Ἀγγέλλοι τρισὶ τῆς Ἀποκαλύψεως κεφαλαίου δεκατεσσάρουσιν ἀντιπροσωπεύουσι τὸ προειδοποιητικὸν ἄγγελμα τῶν Μιλλεριτῶν, οἵτινες ἀνήγγειλαν τὴν ἔναρξιν τῆς κρίσεως, καὶ μετὰ ταῦτα τὸ προειδοποιητικὸν ἄγγελμα τῶν ἑκατὸν τεσσαράκοντα τεσσάρων χιλιάδων, ὃ ἀναγγέλλει τὴν λήξιν τῆς κρίσεως.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Mbiu saba zinawakilisha mamlaka ambazo Mungu alitumia kwa uongozi wa majaliwa ili kuleta hukumu juu ya mataifa yaliyolazimisha ibada ya jua.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Mabhosi amane okutanga anoratidza kuparara kunoenderera mberi kweRoma yoKumadokero kusvika pagore ra476.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Aesia aha neaha asonum ne asia ma esi aman mu no da hɔ wɔ afe 1449 de kosi 1453.

The last three trumpets represent Islam of the three woes.

Mapenga matatu ya mwisho yanawakilisha Uislamu wa ole tatu.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Mutumwa ari muna Zvakazarurwa gumi ndiKristu, anoburuka kuzopa simba kufamba uku pakutanga, uye anoburukazve muna Zvakazarurwa gumi nesere, kuzopa simba kufamba uku pakuguma.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Tarumbeta yechinomwe yakatanga kurira pana 22 Gumiguru 1844 pakuvhurwa kwekutonga, uko kuri Zuva reKuyananisira rechimiro chechokwadi. Tarumbeta reJubheri raifanira kuridzwa paZuva reKuyananisira. Naizvozvo, panguva yekutonga panoridzwa matarumbeta maviri; tarumbeta reJubheri netarumbeta yechinomwe.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

> Nawe utaisababisha tarumbeta ya yubilei ipigwe siku ya kumi ya mwezi wa saba; katika siku ya upatanisho mtapiga tarumbeta katika nchi yenu yote. Nanyi mtaitakasa mwaka wa hamsini, na kutangaza uhuru katika nchi yote kwa wakaaji wake wote; huo utakuwa yubilei kwenu; nanyi mtamrudisha kila mtu kwenye milki yake, na kila mtu mtamrudisha kwa jamaa yake. Mwaka huo wa hamsini utakuwa yubilei kwenu; msipande, wala msivune yale yajimeayo yenyewe ndani yake, wala msikusanye zabibu zake kutoka kwa mzabibu wako usiopogolewa. Mambo ya Walawi 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Chakumucherechedza chinoratidza kupararira kwaIsraeri kwemazuva “manomwe” kunowanikwa muchitsauko chinotevera chaipo muRevhitiko, kunoiswa pachena mundima dzinotungamirira kurayirwa kwekuridza hwamanda yejubheri paZuva reKuyananisira.

> Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

> Taura kuvana vaIsraeri, uti kwavari, Kana mapinda munyika yandinokupai, nyika inofanira kuchengeta sabata kuna Jehovha. Makore matanhatu unofanira kudyara munda wako, uye makore matanhatu unofanira kuchekerera munda wako wemizambiringa, nokuunganidza zvibereko zvawo; asi mugore rechinomwe richava sabata rokuzorora kunyika, sabata kuna Jehovha; haungadyari munda wako, kana kuchekerera munda wako wemizambiringa. Izvo zvinomera zvoga pakukohwa kwako haungazvikohwi, kana kuunganidza mazambiringa omuzambiringa wako usina kuchekererwa; nokuti igore rokuzorora kunyika. Uye sabata yenyika ichava zvokudya kwamuri; kwauri, nokumuranda wako, nokumurandakadzi wako, nokumushandi wako wakapihwa mubayiro, nokumutorwa wako anogara newe, uye nokuzvipfuwo zvako, nokune mhuka dziri munyika yako, zvibereko zvayo zvose zvichava zvokudya. Uye uchazviverengera sabata nomwe dzamakore, kanomwe kanomwe makore manomwe; uye nguva yesabata nomwe dzamakore ichava kwauri makore makumi mana namapfumbamwe. Revhitiko 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Miller paakaziva kutongwa kwaIsraeri nokuda kwokutyora sabata rokuzorora kwenyika muchitsauko chemakumi maviri nenhanhatu, akashandisa musimboti wokuti zuva rinomirira gore, akaziva kuti gore rine mazuva mazana matatu namakumi matanhatu, uye kuti kanomwe kamazana matatu namakumi matanhatu kwaiva makore zviuru zviviri namazana mashanu namakumi maviri echirango nokuda kwokutyora sungano. Icho chaiva chokwadi chokutanga chechiporofita chaakawana. Ndicho hwaro hwezvokwadi zvakava hwaro hwakaiswa naKristu kubudikidza nebasa raMiller. Hwamanda yeJubheri chiziviso chokununurwa norusununguko.

The seventh trumpet is Islam of the third woe.

Tarumbeta rechinomwe iIslamu ye nhamo yechitatu.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Asi mumazuva enzwi romutumwa wechinomwe, kana achinge atanga kuridza hwamanda, chakavanzika chaMwari chichapedziswa, sezvaakazivisa kuvaranda vake vaporofita. Zvakazarurwa 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Baragumu la saba la Uislamu ni ukweli wa kinabii wa nje, na baragumu la Yubile ni ukweli wa kinabii wa ndani wa kuhesabiwa haki kwa imani—ukombozi kutoka katika dhambi, ambao kulingana na Dada White ni malaika wa tatu katika ukweli wake halisi. Katika kipindi ambacho baragumu la saba linapolia, siri ya Kristo ndani yenu, tumaini la utukufu, itakamilishwa Kristo anapounganisha Uungu Wake na ubinadamu wa wale mia moja arobaini na nne elfu. Wale watakaopokea muhuri wa Mungu wakati huo watatangaza ujumbe wa baragumu wa onyo unaowakilishwa kama ole wa tatu na pia onyo la malaika wa tatu. Ole wa tatu hulitia nguvu ujumbe wa malaika wa tatu wakati yule malaika ambaye si mwingine ila Yesu Kristo hushuka akiwa na ujumbe mkononi Mwake.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

අපි පළමු සහ දෙවන අයෝග්‍යතාවයන්ගේ කාලීය භවිතවක් පළමු දූතයාගේ පණිවුඩයට බලය දුන් බවත්, තෙවන අයෝග්‍යතාවයේ භවිතවක් තෙවන දූතයාගේ පණිවුඩයට බලය දෙන බවත් හඳුනාගන්නා විට, අපි තුරුම්පු “ඉරිදා බලාත්මක කිරීම සඳහා ප්‍රතිචාරයක් වශයෙන් රෝමය මත ගෙන එන ලද විනිශ්චයන්” ලෙස හඳුනාගනිමු. එම දේවප්‍රභාශීලී විනිශ්චයන්, විශේෂයෙන් අවසාන අයෝග්‍ය තුරුම්පු තුන, එළිදරව් පොතේ දාහතර වන පරිච්ඡේදයේ දූතයන් තිදෙනාගේ අනතුරු ඇඟවීමේ පණිවුඩය සමඟ සමාන්තරව ගැළපෙයි. මිලෙරයිට් ඉතිහාසය තුළ අයෝග්‍යතාවයන් දෙකක් සහ දූතයන් දෙදෙනෙක්, සහ එක් ලක්ෂ හතළිස් හතර දහසගේ ඉතිහාසය තුළ තෙවන අයෝග්‍යතාවය සහ තෙවන දූතයා. පළමු සහ දෙවන දූතයන්ගේ ආරම්භක ඉතිහාසය තුළ, විනිශ්චය විවෘත වීමේ පණිවුඩය පළමු සහ දෙවන අයෝග්‍යතාවයන්ගේ ඉස්ලාමීය ඉටු වීමක් මගින් බලවත් කරනු ලැබීය. තෙවන දූතයාගේ අවසාන ඉතිහාසය තුළ, විනිශ්චය අවසන් වීම ප්‍රකාශ කරන පණිවුඩය තෙවන අයෝග්‍යතාවයේ ඉස්ලාමීය ඉටු වීමක් මගින් බලවත් කරනු ලැබීය.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Kupa uwezo mwanzoni na mwishoni kuliwakilishwa na malaika wa Ufunuo kumi na kumi na nane, “ambaye hakuwa mwingine isipokuwa Yesu Kristo mwenyewe.” Ujumbe wa nje wa Uislamu na ujumbe wa ndani wa hukumu ni tarumbeta ya nje ya ole ya tatu, na ujumbe wa ndani wa hukumu ni tarumbeta ya malaika wa tatu. Tarumbeta ya nje ya Uislamu ni unabii wa miaka elfu mbili mia tano na ishirini, na tarumbeta ya ndani ya malaika wa tatu ni miaka elfu mbili mia tatu. Zote mbili zilifika na zikalia mwanzoni mwa hukumu ya wafu, na zote mbili zilifika tena mwanzoni mwa hukumu ya walio hai.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Mutumwa weChizaruro chitsauko chegumi akaburuka musi wa11 Nyamavhuvhu 1840 mukuzadziswa kwechiporofita cheIslam, uye pakuita kudaro, mutumwa uyu akava mufananidzo wokuburuka kwomutumwa weChizaruro chitsauko chegumi nesere pamwe chete nokuzadziswa kwechiporofita cheIslam. Kutonga kwaMwari pamusoro pokupanduka kwemutemo weSvondo muna 321, uyezve zvakare muna 538, kunomiririrwa nehwamanda nhanhatu dzokutanga, uye kutonga Kwake pamusoro pokupanduka kuri kuuya nokukurumidza kwemutemo weSvondo kunomiririrwa nehwamanda yechinomwe, inova nhamo yechitatu uye zvakare mutumwa wechitatu. Shoko renyevero rokutanga kwekutonga musi wa22 Gumiguru 1844 uye shoko renyevero rokutonga kwavapenyu pa9/11 zvose zvakapiwa simba nemutumwa wechinomwe mukutevedzana kwakaiswa naJones. Ngirozi nhanhatu dzehwamanda muzvitsauko zvisere nezvipfumbamwe, zvino muchitsauko chegumi mutumwa anoburuka asiri muduku pane munhu chaiye Jesu Kristu. Ndiye wechinomwe mukutevedzana kwavatumwa, anoteverwa muchitsauko chegumi neimwe nenhamo yechitatu, inova hwamanda yechinomwe yakatanga kurira muna 1844, asi iri yechisere mururamiro rwavatumwa runotungamirira kune vechipfumbamwe, vegumi, nevechigumi neumwe vatumwa vari muna Zvakazarurwa chitsauko chegumi nechina.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Mharidzo yengirozi yechitatu haigoni kupatsanurwa kubva kumharidzo dzengirozi yokutanga neyechipiri, asiwo haigoni kuparadzaniswa nenyanga nomwe dzokurira dzokutongwa kwaMwari pamusoro pokutsauka pakutenda. Nyanga dzokurira ina dzokutanga dzokutongwa dziri muchitsauko chechisere chaZvakazarurwa dzinoratidza kuparara kwakatevedzana kweRoma yokuMadokero pashure pomutemo wokutanga weSvondo waConstantine muna 321, uye zvakatanga pakupatsanura kwake humambo kuva kumabvazuva nokumadokero muna 330.

> “When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Munhu medu, mumisangano yawo yezvemitemo, kana ikamisa mitemo yokusunga hana dzevanhu maererano nerusununguko rwavo rwezvechitendero, ichimanikidza kuchengetwa kweSvondo, uye ichishandisa simba rinodzvinyirira pamusoro paavo vanochengeta Sabata rezuva rechinomwe, murayiro waMwari uchava, muzvose zvinorehwa nazvo, waitwa usina simba munyika medu; uye kutsauka kworudzi pachokwadi kuchateverwa nokuparara kworudzi.” Review and Herald, December 18, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Mfundiso wokuti kupanduka kwenyika kuleta ukutshabalala kwesizwe, wafikela kwisizwe sikaConstantine kuqalwa ngamaxilongo amane okuqala awazisa iRoma yaseNtshona esiphelweni ngonyaka ka-476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. IRoma yaseMpuma yafikelela esiphelweni sayo ngonyaka ka-1453, nangona ngokwesiprofeto yayisele ilahlekelwe bubukhosi bayo besizwe ngomhla wama-27 kuJulayi 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. Ngokungafaniyo neBhabheli, eyabhukuqwayo ngobusuku obunye, iRoma, zombini eyaseNtshona neyaseMpuma, yaziswa kwiziphelo zayo ngokuthe ngcembe. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Ukutshona kweRoma yaseNtshona phantsi kwamaxilongo amane okuqala ngowe-476, kufanekisela ukutshona kweUnited States phantsi kwamaxilongo amane, nto leyo ethi kwelinye inqanaba imele izizukulwana ezine zeUnited States ezaqala ngowe-1798 zize ziphele ngomthetho weCawa. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel. Ezo zizukulwana zone zihambelana nezizukulwana zone zobu-Adventist, ezikwahambelana namabandla amane okuqala eSityhilelo sesibini, kwanamasikizi amane andayo kaHezekile isahluko sesibhozo, kunye namaza amane eenkumbi encwadini kaYoweli.

> For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

> Ngokuba itsho iNkosi uYehova ukuthi: Kothini na ngakumbi xa ndisithumela eYerusalem izigwebo zam ezine ezibuhlungu—ikrele, nendlala, nesilwanyana esonakalisayo, nesibetho—ukuze ndinqumle kuso umntu nesilwanyana? Hezekile 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

इङ्ग्रेजी मूल पाठलाई प्रकाशनयोग्य, स्वाभाविक, र औपचारिक “sn” मा अनुवाद गर्न, “sn” कुन भाषा/लिपिलाई जनाइएको हो भन्ने कुरा स्पष्ट चाहिन्छ। कृपया “sn” भन्नाले कुन भाषा जनाउनु भएको हो भनेर बताइदिनुहोस्।

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Amerika, iyo nyika yorudzidziso rwakasununguka, painobatana neUpapa mukumanikidza hana uye mukumanikidza vanhu kukudza sabata renhema, vanhu venyika imwe neimwe pasi rose vachatungamirirwa kutevera muenzaniso wayo.” Testimonies, vhoriyamu 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Maturumbeta mana mine okutanga anomiririra zvizvarwa zvina zvenhoroondo yeAmerica, uye apo United States inowira, nyika ine mbiri yendima makumi mana neimwe yaDanieri gumi neimwe inenge ichangobva kuwa, uye chipingamupinyi chinotevera iIjipiti, chiratidzo chenyika dzose dzakasara dzenyika. United Nations, vari madzimambo gumi, vanobva vabvumirana kupa umambo hwavo hwechinomwe kuhupapa, nokuti “kwenguva duku—awa rimwe,” muna Zvakazarurwa gumi nechinomwe. Izvi zvinoitika pamabiko ekuzvarwa kwaHerodhi, paanovimbisa hafu youmambo hwake. Pamabiko ekuzvarwa kwaHerodhi, muawa iroro kunyora kuri parusvingo kunoonekwa pachinamatidzwa cherusvingo, uye Bherishazari anourawa. Awa iroro rinosvika pamutemo weSvondo uye rinopfuurira kusvikira pakupera kwenguva yokupihwa mukana wokutendeuka kuvanhu. Umambo hwechinomwe hunokundwa sezvakaratidzwa nokuparadzwa kworusvingo rweConstantinople rwakawira pasi muna 1453. Kubva pamutemo weSvondo muUnited States, sezvakaratidzwa na1449, kusvikira pakudonha kweConstantinople muna 1453, pane makore mana okufananidzira. Hupapa hwakagamuchira vanga raro rinouraya muna 1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Katika Danieli kumi na moja mstari wa arobaini, upapa ulianguka mwaka 1798, wakati wa mwisho. Kisha mfalme wa kusini akaanguka mwaka 1989, wakati wa mwisho. Marekani inaanguka katika mstari wa arobaini na moja, na Misri inaanguka katika mstari wa arobaini na mbili, na upapa unafikia anguko lake la pili na la mwisho katika mstari wa arobaini na tano.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Kubva mukusimuka nokudonha kwendudzi, sezvazvakatsanangurwa pachena mumabhuku aDanieri neZvakazarurwa, tinofanira kudzidza kuti kubwinya kwekunze chete nokwenyika hakuna maturo sei. Bhabhironi, nesimba raro rose nokubwinya kwaro, kwakadai sokusati kwamboonekwa nenyika yedu kubvira ipapo,—simba nokubwinya kwakaita kuti kuvanhu vomunguva iyoyo zviite sezvakatsiga uye zvinogara,—kwakaparara chose sei! Sa ‘ruva rweuswa,’ rwakafa. Jakobho 1:10. Ndizvo zvakapararawo umambo hweMedhia nePezhiya, noumambo hweGiriki neRoma. Uye ndizvo zvinoparara zvose zvisina Mwari senheyo yazvo. Chinoramba chiripo chete ndicho chakabatanidzwa nechinangwa Chake, uye chinoratidza chimiro Chake. Misimboti Yake ndiyo yoga zvinhu zvakasimba zvinonyatsozivikanwa nenyika yedu.” Vaprofita naMadzimambo, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Kuanguka kwa Marekani (nabii wa uongo) katika aya ya arobaini na moja kulionyeshwa kwa mfano na 1449, na kuanguka kwa Misri (joka) katika aya ya arobaini na mbili kulionyeshwa kwa mfano na 1453; na upapa (mnyama) hufikia mwisho wake pasipo kuwapo wa kumsaidia, kama ilivyoonyeshwa kwa mfano na 1798. Nabii wa uongo na joka huangushwa na mamlaka za tarumbeta, na mnyama huangushwa na mamlaka ya joka.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations a Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

លេខបួន​ជា​និមិត្តសញ្ញា​នៃ​ការ​រលាយ​ខ្សោយ​របស់​អាណាចក្រ​មួយ។ អាណាចក្រ​របស់​អាឡិចសង់ដឺ​បាន​បែកខ្ញែក​ចេញ​ជា​អាណាចក្រ​បួន ហើយ​អេហ្ស៊ីប​បាន​ដួលរលំ​នៅ​ក្នុង​សមុទ្រ​ក្រហម​ក្នុង​ជំនាន់​ទី​បួន ហើយ​អ៊ីស្រាអែល​កំពុង​ក្រាបបង្គំ​ដល់​ព្រះអាទិត្យ​នៅ​ក្នុង​អំពើ​គួរ​ស្អប់ខ្ពើម​ទី​បួន​នៃ​អេសេគាល ៨។ ជំនាន់​ទាំង​បួន​នៃ​ប្រូតេស្តង់តិចសាសនា និង​គណបក្ស​សាធារណរដ្ឋ​នៅ​ក្នុង​សត្វ​ឃ្មុំ​នៃ​ផែនដី បាន​ចាប់ផ្ដើម​នៅ​ឆ្នាំ 1798 ហើយ​បញ្ចប់​នៅ​ពេល​ច្បាប់​ថ្ងៃ​អាទិត្យ​ដែល​នឹង​មក​ដល់​ក្នុង​ពេល​ឆាប់ៗ​នេះ សម្រាប់​ស្នែង​ទាំង​ពីរ។ ការ​វិនិច្ឆ័យ​ដ៏​ធ្ងន់ធ្ងរ​ទាំង​បួន​របស់​អេសេគាល​មក​លើ​ក្រុង​យេរូសាឡិម បង្ហាញ​ជា​រូបភាព​នៃ​ការ​វិនិច្ឆ័យ​ទាំង​បួន​មក​លើ​សហរដ្ឋ​អាមេរិក ហើយ​ការ​វិនិច្ឆ័យ​ទាំង​បួន​នោះ​មក​លើ​អាណាចក្រ​ទី​ប្រាំមួយ​នៃ​ទំនាយ​ព្រះគម្ពីរ ជា​គំរូ​នៃ​រយៈពេល​បួន​ឆ្នាំ​ចាប់ពី 1449 ដល់ 1453 នៅ​ពេល​អាណាចក្រ​ទី​ប្រាំពីរ​នៃ​ទំនាយ​ព្រះគម្ពីរ យល់ព្រម​ប្រគល់​កន្លះ​នៃ​អាណាចក្រ​របស់​ពួកគេ​ដល់​សាសនាបាប៉ាស៊ី ក្នុង​ទំនាក់ទំនង​រវាង​សាសនាចក្រ និង​រដ្ឋ ដែល​ស្ត្រី​ពេស្យា​នៃ​ទីរ៉ុស​គ្រប់គ្រង​លើ​វា។

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Lemesa dzinne ṱahe dza 1449 u swika kha 1453 dzi imela u fela ha muvhuso wa vhusumbe nga mulayo wa Swondaha, nahone dzi dovha dza imela tshifhinga tsha u fela ha muvhuso wa vhuṱahe u bva kha mulayo wa Swondaha u swika kha u valwa ha tshifhinga tsha lufuno. U kunda Egipita, ane a vha shango nahone a dovha a vha dragoni ine yaṋetshedzwa vhupapa, ndi fractal mathomoni a tshifhinga tsho fanyisedzwaho nga minwaha miné ya 1449 u swika kha 1453. Hezwi zwi sumbedza u wa ha Constantinople nga mulayo wa Swondaha, nahone zwa dovha hafhu musi Mikaele a tshi ima. Musi Mikaele a tshi ima, vharuṅwa vhaṋa vha bviselwa tshoṱhe u ya nga muhwalo.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Ndzi vonile leswaku tintsumi ta mune a ti ta khoma mimoya ya mune ku fikela loko ntirho wa Yesu wu hetiwile exikwembukelweni, kutani ku ta ta makhombo ya nkombo yo hetelela.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Izigaba bine vy’ubwami bwa Alegizandere, inzamba zine ku Roma y’Iburengero, imiyaga ine irekuriwe kuri Roma y’I Burasirazuba, imanza enye zikomeye kuri Yerusalemu, imiyaga ine irekuriwe igihe ubupapa buzoshika ku mperuka yabwo ata n’umwe wo kubutabara. Ayo mashusho y’ubuhanuzi amaze gushirwa ahabona, tuzokwihweza ishyano rya kabiri mu rwego rwo kurishira mu ngiro ku bijanye n’itegeko ryo ku wa mungu ryegereje kuza.

## The Council of Florence

Baraza la Florence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

Muna 1439, paKanzuru yeFlorence (inonziwo Mubatanidzwa weFlorence), vamiriri veChechi yeEastern Orthodox (vachitungamirirwa naMambo weByzantium John VIII Palaiologos pamwe naPatriarch weConstantinople) vakasaina chirevo chepamutemo chemubatanidzwa neChechi yeRoman Catholic. Vakabvuma kuziva Pope weRoma semusoro (simba guru-soro) weChechi yose.

> For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

> Nokuba indoda iyinhloko yomfazi, njengoba noKristu eyinhloko yebandla; futhi yena ungumsindisi womzimba. Efesu 5:23.

## The Nicene Creed

ඉන්සිනා සභා විශ්වාස ප්‍රකාශය

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Mambo na Patriaki walikubali “kifungu cha Filioque” katika Imani ya Nikea, ambacho kilikuwa nyongeza kwa Imani ya Nikea, kikidai kwamba Roho Mtakatifu hutoka kwa Baba na kwa Mwana. Imani ya Nikea ni mojawapo ya maungamo yaliyo muhimu zaidi na yanayotumiwa kwa upana zaidi katika historia ya imani ya Kikatoliki. Imani ya Nikea ni muhtasari rasmi wa mafundisho ya msingi ya Kikatoliki. Hapo mwanzo iliandikwa ili kutetea ukweli kuhusu Yesu Kristo ni nani. Mwaka 325, kulitokea mabishano makubwa kwa sababu kuhani mmoja aitwaye Arius alifundisha kwamba Yesu aliumbwa na Mungu Baba na hakuwa Mungu kikamilifu.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Mambo Konstantino aliiitisha Mtaguso wa Kwanza wa Nisea ili kutatua suala hilo. Mtaguso huo ulithibitisha kwa nguvu kwamba Yesu ni Mungu kabisa, “wa asili moja” na Baba. Baadaye Kanuni ya Imani hiyo ilipanuliwa katika Mtaguso wa Konstantinopoli mwaka 381. Inapaswa kuangaliwa katika hatua hii kwamba; Kanuni ya Imani ya Nisea ilianzishwa katika historia ya Konstantino wa kwanza, nayo ingekuwa suala kwa Konstantino wa mwisho, aliyekuwa Konstantino wa kumi na mmoja, ambaye alikuwa Mfalme wa mwisho wa Dola ya Bizanti ya Mashariki. Konstantino Mkuu, aliyekuwa wa kwanza, amewekwa mbele mara kwa mara kama somo katika unabii wa Biblia. Yeye ndiye mtawala katika mwanzo wa dola ya mashariki, na kwa hiyo anamwakilisha kwa mfano mtawala katika mwisho wa dola ya mashariki. Ukweli kwamba Kanuni ya Imani ya Nisea ni sehemu ya historia zote mbili, za mwanzo na za mwisho, lazima uangaliwe na mwanafunzi wa unabii, ikiwa anaelewa kanuni ya alfa na omega.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

Muna 381, Chitendero cheNicene chakagadziridzwa nekuiswa kwedzidziso yePurigatori, dzidziso yeYukaristiya, pamwe nokugamuchirwa kwekushandiswa kwechingwa chisina mbiriso paYukaristiya, tsika yaiva yechiLatini. Chitendero cha381 chakagamuchirawo kunzwisisa kweKaturike pamusoro pechivi chekutanga noupenyu huri shure kworufu. Chakaguma nemutsara unokosha uyu: “Tinotsanangurawo kuti chigaro chitsvene chevaapostora naPontifi weRoma vane ukuru pamusoro penyika yose uye ndiye mumiriri wechokwadi waKristu.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

PaKanzuru yeFlorence kwakazonyorwa imwe shanduro yakagadziridzwa musi wa 6 Chikunguru 1439, makore 14 Constantinople isati yawira kuvaOttoman Turks muna 1453. Kubatana uku kwakasainwa pasi pekumanikidzwa kukuru kwezvematongerwo enyika. Humambo hweByzantium hwakanga hwava mukushaiwa zvikuru rubatsiro rwehondo kubva kuMadokero kuti hurwise vaOttoman vakanga vachiuya mberi. Vamiriri vechiGiriki pavakadzokera kumusha, chibvumirano ichi chakarambwa zvakasimba neruzhinji rwevafundisi, mamongi, navanhuwo zvavo vari kuMabvazuva. Vazhinji vemabhishopi vakachisaina vakazobvisa kutsigira kwavo. Kubatana uku hakuna kumbobvira kwaitwa zvizere, uye mumakore akatevera kwakarambwa zviri pamutemo neChechi yeEastern Orthodox. Pakazosvika nguva yokuwira kweConstantinople muna 1453, kubatana uku kwakanga kwatoparara chose pachokwadi. Kunowanzotsanangurwa navanyori venhoroondo sekubatana kwezvematongerwo enyika kwakakundikana nokuda kwokuramba kwakadzama kwezvedzidziso youmwari, kwetsika, uye kwevanhu vazhinji.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

PaMusangano Wokutanga weNicaea wa325, Chitendero cheNicaea chakagamuchirwa. Izvi zvinoratidzwa makore mashanu gore ra330 risati rasvika, apo makore 360 aDanieri chitsauko 11, ndima 24, anomiririrwa se“nguva,” akaguma.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Iye achapinda norugare kunyange panzvimbo dzakakora zvikuru dzedunhu; uye achaita zvisina kuitwa namadzibaba ake, kana namadzibaba amadzibaba ake; achavaparadzirira zvakapambwa, nezvakatorwa, nepfuma; zvirokwazvo, acharonga mano ake pamusoro penhare dzakasimba, kunyange kwenguva. Danieri 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Mwaka wa 31 BC na wa 330 vyose viwili vyaashiria “wakati uliowekwa” wa aya ya ishirini na saba na ya ishirini na tisa za Danieli kumi na moja.

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

> “Na moyo ya wafalme hawa wawili yatakuwa kufanya maovu, nao watasema uongo mezani pamoja; lakini jambo hilo halitafanikiwa, kwa maana mwisho ungali utakuwa wakati uliowekwa. … Wakati uliowekwa atarudi, naye atakuja kuelekea kusini; lakini haitakuwa kama ilivyokuwa hapo kwanza, wala kama ilivyokuwa hapo baadaye.” Danieli 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred- and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Uqalo (330) kanye nesiphetho (1449–1453) somugqa wesiprofetho weRoma yasempumalanga kumelwe ngumbusi wokuqala nowokugcina, uConstantine. I-alpha ne-omega yomugqa wesiprofetho weRoma yasempumalanga, ebizwa ngokuthi uMbuso WaseByzantium, ixhumene nesiphetho seminyaka engamakhulu amathathu namashumi ayisithupha yeRoma yoBukhosi eyabusa ngobukhosi obuphelele kusukela empini yase-Actium ngonyaka ka-31 BC kwaze kwaba unyaka ka-330, bese kuqhubeka kuze kube ngu-1453. Ngaphambi kwempi yase-Actium ngonyaka ka-31 BC, uMark Antony no-Augustus Caesar bakhuluma amanga etafuleni linye, kodwa awaphumelelanga. Ngaphambi konyaka ka-330, ngowe-325 kwamukelwa iSivumo Sokholo SaseNicaea. Ngaphambi konyaka ka-1453 kwamukelwa inguqulo ebuyekeziwe yaso leso Sivumo Sokholo SaseNicaea. Ngaphambi kuka-31 BC izikhulu ezimbili zezombusazwe zakhuluma amanga etafuleni linye. Ngowe-325 amanga omoya akhulunywa etafuleni linye. Labo bofakazi ababili bakhomba amanga ezombusazwe nawangokomoya amukelwa ngowe-1439 eMkhandlwini waseFlorence. Leso Sivumo Sokholo SaseNicaea esabuyekezwa sabizwa ngokuthi uMyalelo Wobunye.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Chiratidzo chokutanga chemugwagwa chezvenhema patafura imwe chakauya 31 BC isati yasvika, uye chaiva pakati pemapoka maviri ezvematongerwo enyika eRoma yechihedheni. Nguva yakatarwa yezvenhema izvozvo yaiva 31 BC, uye yaisanganisira Augustus, chiratidzo cheRoma, achipesana nemubatanidzwa womurume nomukadzi vaimiririra Egipita. Boka rechipiri rezvenhema raiva muna 325, uye nguva yakatarwa yaiva 330. Boka rechitatu rezvenhema raiva muna 1439, uye nguva yakatarwa yaiva 1449–1453. Vaiva patafura muna 1439 vaimiririra Roma yokumadokero neRoma yokumabvazuva, Roma yokumabvazuva ichitsvaka chinangwa chezvematongerwo enyika, nokubvumirana nenharo yechitendero. 31 BC, richiteverwa ne330 uyezve 1453, zvinomiririra kushandiswa katatu kwetsetse yeRoma.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Ndau yematongerwo enyika yemubatanidzwa waMarc Antony naCleopatra yakafananidzira ndyisidziro yemweya yechidzidziso chenhema cheArianism muna 325, iyozve yakazofananidzira ndyisidziro yematongerwo enyika neyechitendero yavaTurk vechiIslam muna 1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Dzidziso dzeChitendero cheNicene inhema, uye hamuna chokwadi madziri. Gwaro rakasainwa musi wa6 Chikunguru 1439, paKanzuru yeFlorence, rainzi Chirevo cheKubatana, uye raimirirawo nhema dzimwe chetedzo pamwe nezvimwewo. Vamiriri pavakadzokera kuConstantinople muna 1439, vakagamuchirwa nehasha uye nekupomerwa kutengesa. Chirevo chakapararira chaiti: “Nani nguwani yeTurkey kupfuura nguwani yepamusoro yaPapa.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Mubatanidzwa wakasainwa zvikurukuru nokuti Mambo weByzantium ainyanya kuda rubatsiro rwemauto kubva kuMadokero kuti arwise vaOttoman. Pakangova pachena kuti rubatsiro rwacho rwemauto rwaizosvika rwuri rushoma zvikuru (kana kuti rusingazosviki zvachose), kutsigirwa kwemubatanidzwa kwakabva kwanyangarika. Muna 1450–1451, masinodhi mazhinji eKumabvazuva akaramba mubatanidzwa uyu, uye mushure mokunge Constantinople yawa muna 1453, mubatanidzwa wacho wakasiiwa zvachose. Mhedziso yokupedzisira yeDecree of Union of Florence inotorwa neChechi yeEastern Orthodox sedare rakakundikana uye rakarambwa. Haisati ichizivikanwa seyine simba repamutemo. Asiwo, Chechi yeRoma Katurike ichiri kuiona sedare repasi rose rine simba repamutemo.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Tiri kuisa hwaro hwemafungiro kuti tinzwisise kuti maumbirwo echiuprofita enhamo yechipiri anodzokororwa sei munhoroondo yenhamo yechitatu. Uprofita hwemakore zana nemakumi mashanu hwenhamo yokutanga hwakatanga pana 27 Chikunguru, 1299, uye hwakaguma pana 27 Chikunguru, 1449.

## 1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

Constantine XI Palaiologos akaberekwa muna 1404 uye akatonga kubva muna Ndira 1449 kusvikira muna Chivabvu 29, 1453. Aiva mambo wekupedzisira weHumambo hweEastern Roman (Byzantine), hwakanga hwagara kwemakore anopfuura 1,100. Akatungamirira nokushinga kudzivirirwa kweConstantinople panguva yokukombwa kwaro navaOttoman muna 1453, aine vangori vanodzivirira vanosvika 7,000 kusvika ku8,000 vachitarisana neuto raMehmed II raiva nevanopfuura 80,000. Akafa achirwa pamadziro eguta musi waChivabvu 29, 1453, apo Constantinople yakazowira. Mutumbi wake hauna kuzombozivikanwa zvine chokwadi. Rufu rwake rwakaratidza kuguma kweHumambo hweRoma (kuenderera mberi kwekupedzisira kwakananga kwehumambo hwakatangwa naAugustus muna 27 BC).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Mu mbiri y’Abugiriki no mu muco wa Orutodogisi, yibukwa nk’intwari — kandi mu migani akenshi yitwa “Umwami w’Abami wa Marumaru” (ukwemera ko umunsi umwe azagaruka akaza gukiza Konstantinopoli).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

John VIII Palaiologos (1392–1448) hwe a ṱhoganyelwaho wa vhuvhili wa u fhedzisela wa Muvhuso wa Byzantium, we a vhusa u bva nga 1425 u swika nga 1448. O vha e murwa muhulwane wa Muvhusi Manuel II Palaiologos na mukomana muhulwane wa Constantine XI. John VIII o shumisa tshipida tshihulwane tsha u vhusa hawe a tshi khou lingedza nga mbilu yoṱhe u tshidza Muvhuso wa Byzantium we wa vha u tshi khou fa kha Vha-Ottoman. Nga 1439, o ya ene muṋe ngei Italy nahone a ranga phanḓa Khothe ya Florence, hune ene na muimeleli wa Vha-Orthodox vha Vhubvaḓuvha vha tendelana lwa tshifhinganyana u dovha vha vhumbe vhuthihi na Kereke ya Roma ya Vhakatholika na u ṱanganedza Papa sa ṱhoho ya Kereke. Constantine Muhulwane na ene o dovha a ranga phanḓa Khothe ya Nicaea. John VIII o vha a tshi fulufhela uri hovhu vhuthihi na vhu-Papa vhu ḓo ḓisa thuso ya maswole i bvaho Vhukovhela u lwa na Vhatheki, fhedzi hovhu vhuthihi ho vha vhu sa takalelwi nga maanḓa murahu ngei Constantinople nahone mafheleloni ha vhu ngo kona. John VIII o lovha nga 1448 (nga zwiitisi zwa mupo), minwaha miṱanu fhedzi phanḓa ha musi Constantinople i tshi wa nga 1453. Mukomana wawe Constantine XI a kona u vha muvhus i, nahone a lovha a tshi khou tsireledza ḓorobo.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Panofa Johani VIII muna 1448, munin’ina wake Constantine XI ndiye akasarudzwa kuva mutsivi wake. Pakazosvika 1448, Humambo hweByzantium hwakanga hwava nyika duku yaiteerera imwe simba, uye vaOttoman vakanga vava nesimba guru pamusoro pokuti ndiani aigara pachigaro choumambo muConstantinople. Musi wa27 Chikunguru 1449, chiitiko chezvamatongerwo enyika chakakosha zvikuru chakaitika mumakore okupedzisira oHumambo hweByzantium. Mambo weByzantium, Johani VIII Palaiologos, akanga afa kare muna 1448. Munin’ina wake, Constantine XI Palaiologos (mambo wokupedzisira), akaziviswa samambo muConstantinople. Asi, Constantine XI asati akwira pachigaro choumambo zviri pamutemo, akatuma nhume kuna Sultan weOttoman (Murad II) akakumbira mvumo yokutonga. Sultan akamupa mvumo iyoyo, uye ndipo pakazongoiswa Constantine XI korona zviri pamutemo nokuzivikanwa samambo. Chiito ichi chakaonekwa sokuzvipira nokuda kwavo pachavo kurasikirwa norusununguko rweByzantium. Kwenguva yokutanga, mambo weByzantium akabvuma pachena kuti aitonga chete nemvumo yavaTurkey veOttoman. Makore mana chete akatevera, muna 1453, Constantinople yakawira mumaoko avaOttoman.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Makore mazana matatu namakumi mapfumbamwe nerimwe nemazuva gumi nemashanu shure kwaChikunguru 27, 1449, pana Nyamavhuvhu 11, 1840, vaTuruki vakatsvaka kudzivirirwa kubva kuIjipiti nokuzviisa pasi pemasimba makuru mana eEurope, nokudaro vachizadzisa chiporofita cheawa, zuva, mwedzi, negore. Zvino takaisa nheyo dzepfungwa panzvimbo kuti tishandise nhamo yokutanga neyechipiri pamutemo weSvondo uri kuuya nokukurumidza. Petro, sechiratidzo chevane zviuru zana namakumi mana nezvina, anomiririra kufamba kwengirozi yechitatu, uye William Miller anomiririra kufamba kuri mungirozi yokutanga neyechipiri. Kufamba uku kuviri kwose kwakabatana ne“makiyi.”

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Ndzi ta veka xilotlelo xa yindlu ya Davhida ehlombe rakwe; kutani u ta pfula, naswona a nga kona la nga ta pfala; naswona u ta pfala, naswona a nga kona la nga ta pfula. Esaya 22:22.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> توهان کي پڻ آءٌ چوان ٿو تہ تون پطرس آهين، ۽ هن پٿر تي آءٌ پنھنجي ڪليسيا تعمير ڪندس؛ ۽ دوزخ جا دروازا مٿس غالب نه ايندا۔ ۽ آءٌ توکي آسمان جي بادشاھت جون ڪنجيون ڏيندس: ۽ جيڪي ڪجهہ تون زمين تي ٻڌندين، سو آسمان ۾ ٻڌل هوندو: ۽ جيڪي ڪجهہ تون زمين تي کوليندين، سو آسمان ۾ کوليل هوندو۔ متي 16:18، 19۔

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Tichasvika pahondo yeNinevhe muchinyorwa chinotevera se“kiyi” isingazaruri chete gomba rakadzika-dzika risingaperi, asiwo sekiyi yeuporofita inoronganisa uchapupu hwose hwaDanieri gumi neimwe muhurongwa hwakakwana. Muhope dzaMiller, “kiyi” yakanga yakasungirirwa kubhokisi yaiva nzira yaMiller yekudzidza Bhaibheri. Kusimbisa nemagwaro enhoroondo yeMillerite kwakabatanidzwa ne“mutsara pamusoro pemutsara” munhoroondo yengirozi yechitatu ndiyo kiyi inobvumira kiyi yaZvakazarurwa pfumbamwe kuzarura nokuronganisa munhoroondo yakavanzika yeshoko rokunze rendima makumi mana muhurongwa.

We will continue our considerations in the next article.

Tizaenderera mberi nekufungisisa kwedu muchinyorwa chinotevera.

> “To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

> “Kumuporofita, uruziga rwari mu rundi ruziga, n’ibigaragara by’ibinyabuzima bifitanye isano na byo, byose byasaga n’ibikomeye kandi bidasobanurika. Ariko ukuboko kw’Ubwenge Butagira Iherezo kuboneka hagati mu nziga, kandi gahunda itunganye rwose ni yo mvamo y’umurimo wabwo. Buri ruziga rukorana n’urundi rwose mu bwuzuzanye butunganye.” Testimonies to Ministers, 214.

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