Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.

Ndima ya vukhume-na-miraru kuya eka ya vukhume-na-kaye ya Daniyele ndzima ya khume na yin’we yi yimela matimu lama sungulaka hi nawu wa Sonto lowu nga ekusuhi ku ta eUnited States, ku fika loko Mikayele a yima kutani nkarhi wa ku ringiwa ka vanhu wu pfala. Hikokwalaho, yi tlhela yi yimela matimu ya ndzimana ya mune wa khume na yin’we ku fika eka ndzimana ya ntlhanu wa khume na mune ya ndzima yoleyo.

But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.

Asi iye unouya kuzomurwisa achaita sezvaanoda iye amene, uye hakuna ungamira pamberi pake; uye achamira munyika inobwinya, iyo ichaparadzwa noruoko rwake. Acharongawo moyo wake kuti apinde nesimba hwoumambo hwake hwose, navakarurama vane iye; saizvozvo achaita: uye achamupa mwanasikana wavakadzi, kuti amushatise; asi haangamire kurutivi rwake, kana kuva wake. Shure kwaizvozvo achatarisa kuzvitsuwa, akunde zvizhinji; asi muchinda achazvimiririra iye amene achagumisa kuzvidzwa kwakaitwa naye; uye, asingazvidzi iye amene, achadzosera kuzvidzwa ikoko pamusoro pake. Ipapo achatendeudzira chiso chake kunhare dzenyika yake amene; asi achagumburwa agowa, uye haangawanikwi. Danieri 11:16–19.

When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.

Mbuya White paakataura pamusoro pokuzadzikiswa kwokupedzisira kwechitsauko chegumi nerimwe chaDanieri, akati, “kuti chikamu chikuru chenhoroondo yakatozadzikiswa muchiprofita ichi chichadzokororwa.” Ndima 41 kusvika 45 dzinodzokorora nhoroondo yechiprofita yendima idzi. Ndima idzi dzakazadzikiswa apo Roma yechihedheni yakatora ushe pamusoro penyika nokutanga kukunda nzvimbo nhatu dzenzvimbo.

“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

“Kunyange zvazvo Egipita yakanga isingagoni kumira pamberi paAntiochus, mambo wokumusoro, Antiochus aisakwanisawo kumira pamberi pavaRoma, avo zvino vakanga vauya kuzorwa naye. Pakanga pasisina umambo hwaigona kuramba simba iri rakanga richisimuka. Siria yakakundwa, ikabatanidzwa muhumambo hweRoma, apo Pompey, BC 65, akatorera Antiochus Asiaticus pfuma yake, ndokuderedza Siria kuti ive dunhu reRoma.

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

“Simba rimwe chetero raifanirawo kumira muNyika Tsvene, uye kuipedza. Roma yakabatana nevanhu vaMwari, vaJudha, nechibvumirano, muna 162 BC, kubva panguva iyoyo richibata nzvimbo yakatanhamara mukarenda yechiporofita. Zvisinei, harina kuwana ushe pamusoro peJudhea nokukunda chaiko kusvikira muna 63 BC; uye ipapo zvakaitika nenzira inotevera.

“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

“Pakuludi kuboka kwa Pompey ku rwendo rwake rwe hondo yekurwisa Mithridates, mambo wePontus, vakwikwidzi vaviri, Hyrcanus naAristobulus, vakanga vachirwira korona yeJudhea. Nyaya yavo yakaiswa pamberi paPompey, uyo akakurumidza kuona kusaruramisira kwezvaida Aristobulus, asi akashuva kunonotsa kutonga panyaya iyi kusvikira mushure merwendo rwake rwaakanga ave nenguva refu achida kuArabia, achivimbisa kuti pashure pacho aizodzoka, agadzirise nyaya dzavo sezvaizoonekwa sezvakarurama nezvakafanira. Aristobulus, achinzwisisa manzwiro chaiwo aPompey, akakurumidza kudzokera kuJudhea, akashongedzera vanhu vake zvombo, akagadzirira kudzivirira nesimba guru, akatsunga, zvisinei nenjodzi dzose, kuchengeta korona iyo yaakaona mberi kuti yaizotongerwa mumwe. Pompey akatevera pedyo mupoteri uyu. Paakaswedera kuJerusarema, Aristobulus, achitanga kupfidza nzira yake, akabuda kuzosangana naye, akaedza kugadzirisa nyaya yacho nokuvimbisa kuzviisa pasi zvizere nemari zhinji. Pompey, agamuchira chipo ichi, akatuma Gabinius, ari mukuru weboka remauto, kuti agamuchire mari yacho. Asi apo mukuru mukuru uyu akasvika paJerusarema, akawana masuwo akamuvharirwa, akaudzwa kubva pamusoro pemasvingo kuti guta raisazomira pachibvumirano chacho.”

“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

“ပွန်ပေးသည် ဤသို့ လှည့်ဖြားခံရပြီး အပြစ်ဒဏ်မခံဘဲ မနေစေရန်၊ မိမိနှင့်အတူ ထိန်းသိမ်းထားခဲ့သော အာရစ်စတိုဗုလုကို သံချည်နှောင်လျက် ချုပ်နှောင်ထားပြီး၊ ချက်ချင်းပင် မိမိ၏ စစ်တပ်တစ်ရပ်လုံးနှင့် ယေရုရှလင်မြို့ကို တိုက်ခိုက်ရန် ချီတက်သွားလေ၏။ အာရစ်စတိုဗုလု၏ အပေါင်းပါတို့သည် ထိုမြို့ကို ကာကွယ်ရန် သဘောထားရှိကြပြီး၊ ဟာရ်ကာနု၏ အပေါင်းပါတို့ကမူ မြို့တံခါးများကို ဖွင့်ပေးရန် သဘောထားရှိကြ၏။ နောက်ဆုံးဖော်ပြပါ အဖွဲ့သည် အများစုဖြစ်၍ အသာရသဖြင့်၊ ပွန်ပေးအား မြို့ထဲသို့ လွတ်လပ်စွာ ဝင်ရောက်ခွင့် ပေးအပ်ခြင်းခံရလေ၏။ ထို့နောက် အာရစ်စတိုဗုလု၏ နောက်လိုက်တို့သည် ဗိမာန်တော်တောင်ပေါ်သို့ ဆုတ်ခွာသွားကြပြီး၊ ပွန်ပေးသည် ထိုနေရာကို သိမ်းပိုက်ချိုးဖျက်ရန် အတိအလင်း ဆုံးဖြတ်ထားသကဲ့သို့၊ သူတို့လည်း ထိုအရပ်ကို ကာကွယ်ရန် အခိုင်အမာ ဆုံးဖြတ်ထားကြလေ၏။ သုံးလကုန်ဆုံးချိန်၌ တိုက်ခိုက်ဝင်ရောက်နိုင်လောက်အောင် မြို့ရိုးတွင် ပေါက်ကွဲအက်ကွဲရာတစ်ခု ဖွင့်လှစ်နိုင်ခဲ့ပြီး၊ ထိုအရပ်ကို ဓားလက်နက်အားဖြင့် အင်အားသုံး၍ သိမ်းယူလိုက်ကြလေ၏။ ထို့နောက် ဆက်လက်ဖြစ်ပွားခဲ့သော ကြောက်မက်ဖွယ် သတ်ဖြတ်မှုအတွင်း လူပေါင်း တစ်သောင်းနှစ်ထောင် သေဆုံးခဲ့ကြလေ၏။ သမိုင်းဆရာက မှတ်ချက်ပြုသကဲ့သို့၊ ထိုအချိန်တွင် ဘုရားသခင်အား ဝတ်ပြုခြင်းအမှု၌ ပါဝင်နေသော ယဇ်ပုရောဟိတ်တို့သည်၊ လက်တည်ငြိမ်စွာနှင့် ရည်ရွယ်ချက်တည်ကြည်စွာ မိမိတို့၏ အကျွမ်းတဝင် လုပ်ငန်းကို ဆက်လက် ဆောင်ရွက်နေကြသည်ကို မြင်ရခြင်းသည် စိတ်ထိခိုက်ဖွယ် မြင်ကွင်းတစ်ရပ် ဖြစ်လေ၏။ ပတ်ဝန်းကျင်တစ်လျှောက်၌ ရိုင်းစိုင်းပြင်းထန်သော ဆူညံအုတ်အော်မှု ကြီးစွာ ဖြစ်ပွားနေသော်လည်း သူတို့သည် ထိုအရာကို မသိမသာဖြစ်နေသကဲ့သို့ ထင်ရှားလေ၏။ ထို့ပြင် မိမိတို့၏ မိတ်ဆွေများသည် သူတို့ပတ်လည်၌ သတ်ဖြတ်ခြင်းခံနေရကြသော်လည်းကောင်း၊ မကြာခဏ မိမိတို့၏ ကိုယ်ပိုင်သွေးသည် မိမိတို့၏ ယဇ်ပူဇော်သကာများ၏ သွေးနှင့် ရောနှောသွားလေ့ရှိသော်လည်းကောင်း၊ သူတို့သည် မိမိတို့၏ အမှုတော်ကို ဆက်လက် ဆောင်ရွက်နေကြလေ၏။”

“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

“Paakapedza hondo, Pompey akaparadza masvingo eJerusarema, akabvisa maguta akati kuti pasi pehutongi hweJudhea akaaisa pasi pehweSiria, uye akaisa mutero pamusoro pavaJudha. Nokudaro, kekutanga, Jerusarema rakaiswa nokukundwa mumaoko esimba iro raizobata ‘nyika inobwinya’ mumaoko aro esimbi kusvikira rairipedza chose.

“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

“‘NDIMA 17. Uchatsozve kuisa chiso chake kuti apinde nesimba hwoumambo hwake hwose, navakarurama vanaye; saizvozvo achaita: uye achamupa mwanasikana wavakadzi, kuti amuparadze: asi haangamire kurutivi rwake, uye haangavi wake.’”

“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.

“Bishop Newton anopa imwe dudziro yendima iyi, inoita seinonyatsobudisa pachena zvinorehwa, sezvinotevera: ‘Achatarisazve kupinda nechisimba muumambo hwose.’ Ndima 16 yakatisvitsa pakukundwa kweSiria neJudhea navaRoma. Roma yakanga yatotanga kukunda Masedhonia neThrace. Ijipiti zvino ndiyo yoga yakanga yasara ye‘umambo hwose’ hwaAlexander, isati yaiswa pasi pesimba reRoma, iro simba zvino rakatarisa kupinda nechisimba munyika iyoyo.

“Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.

“Ptolemy Auletes alifariki mwaka wa 51 K.K. Aliacha taji na ufalme wa Misri kwa mwanawe mkubwa na binti yake, Ptolemy na Cleopatra. Iliwekwa katika wosia wake kwamba walipaswa kuoana, na kutawala pamoja; na kwa kuwa walikuwa bado wachanga, waliwekwa chini ya ulezi wa Warumi. Watu wa Roma walikubali jukumu hilo, nao wakamteua Pompey kuwa mlezi wa warithi hao vijana wa Misri.

“A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.

“غै केही समयपछि पोम्पेय र कैसरबीच विवाद उत्पन्न भएपछि, ती दुई सेनापतिबीच फार्सालियाको प्रसिद्ध युद्ध भयो। पराजित भएपछि पोम्पेय मिस्रतर्फ भागे। कैसर तुरुन्तै उनको पछि त्यहाँ पुगे; तर उनी पुग्नुअघि नै, पोम्पेयलाई प्टोलेमीले नीचतापूर्वक हत्या गरिसकेको थियो, जसका संरक्षकका रूपमा पोम्पेय नियुक्त गरिएका थिए। त्यसैले कैसरले प्टोलेमी र क्लियोपेट्राका संरक्षकका रूपमा पोम्पेयलाई दिइएको नियुक्ति आफ्नो हातमा लिए। उनले मिस्रलाई आन्तरिक अशान्तिबाट उद्वेलित अवस्थामा पाए, किनकि प्टोलेमी र क्लियोपेट्रा एकअर्काका विरोधी बनिसकेका थिए, र उनी शासनमा आफ्नो अंशबाट वञ्चित भएकी थिइन्। तैपनि, उनले आफ्नो सानो सेना—८०० घोडसवार र ३२०० पैदलसैनिक—सहित अलेक्जान्ड्रियामा उत्रन, त्यस विवादको सुनुवाइ गर्न, र त्यसको समाधान गर्ने कार्य आफ्नो जिम्मामा लिन कत्ति पनि हिचकिचाएनन्। दिनप्रतिदिन अशान्ति बढ्दै जाँदा, कैसरले आफ्नो सानो सेना आफ्नो स्थिति कायम राख्न अपर्याप्त भएको पाए; र त्यस ऋतुमा बहने उत्तरिय हावाका कारण मिस्र छोड्न असमर्थ भएकाले, उनले एसियातर्फ सन्देश पठाई, त्यस क्षेत्रमा आफूसँग भएका सबै सेनाहरूलाई सकेसम्म चाँडो आफ्नो सहायताका लागि आउन आदेश दिए।

“In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.

“Sa buryo bwuzuye ubwibone, yategetse ko Putolemee na Kiliyopatra basesa ingabo zabo, bakamwitaba kugira ngo akemure amakimbirane yabo, kandi bakitondera icyemezo cye. Kubera ko Egiputa yari ubwami bwigenga, iryo tegeko ryuzuye ubwibone ryafashwe nk’igisebo ku cyubahiro cyayo cy’ubwami; ni cyo cyatumye Abanyegiputa, barakaye cyane, bitabaza intwaro. Kayisari asubiza ko yakoraga ku bw’ubushake bwa se wabo, Awuleti, wari warashyize abana be mu burinzi bwa sena n’abaturage b’Abaroma, kandi ko ububasha bwose bwabwo ubu bwari bwarashyizwe mu maboko ye nk’ukonsuli; kandi ko, nk’umurinzi, yari afite uburenganzira bwo kubakiranura.”

“The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.

“Nyaya iyi yakazopedzisira yaunzwa pamberi pake, uye vakapiwa vamiriri kuti vareverere mhaka yemapato akasiyana-siyana. Kireopatra, achiziva utera hwomukundi mukuru weRoma, akatonga kuti runako rwokuvapo kwake rwaizonyanya kushanda pakuwanisa mutongo unomufarira kupfuura chero mumiriri waaigona kuhaya. Kuti asvike pamberi pake asingaonekwi, akashandisa zano rinotevera: Akazviwarira akatandavadzwa zvizere musumbu renguvo, Apollodorus, muranda wake wekuSicily, akazviputira mumucheka, akasunga norwonzi, uye achirisimudza pamapfudzi ake ane simba saHercules, akatsvaka dzimba dzaKesari. Achiti ane chipo chomukuru wehondo yeRoma, akabvumirwa kupinda napasuo renhare, akapinda pamberi paKesari, ndokuradzika mutoro wacho patsoka dzake. Kesari paakasunungura chisumbu ichi chaiva noupenyu, tarira! Kireopatra yakaisvonaka yakamira pamberi pake. Haana kumbova asingafadzwi nezano iroro, uye zvaari munhu womwoyo unotsanangurwa muna 2 Petro 2:14, kuona kwekutanga kwomunhu akanaka kwazvo zvakadaro, anodaro Rollin, kwakava nesimba rose paari raakanga achida kuti kuve naro.”

“Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.

“Pakupedzisira Kesari akaraira kuti mukoma nehanzvadzi vagare pachigaro choushe pamwe chete, maererano nechinangwa chewiri. Pothinus, mukuru wezvematongerwo enyika, iye akanga ari mukuru zvikuru mukudzingwa kwaCleopatra pachigaro choushe, akatya zvaizokonzerwa nokudzorerwa kwake. Naizvozvo akatanga kumutsa godo noruvengo pamusoro paKesari, achitsvinyira pakati pavanhu kuti pakupedzisira akanga achida kupa Cleopatra simba rose oga. Kupandukira pachena kwakakurumidza kutevera. Achillas, ari pamberi pevarume 20,000, akauya kuzodzinga Kesari muAlexandria. Achironga noungwaru boka rake duku ravarume mumigwagwa nemunzira dzemuguta, Kesari haana kuwana chakaoma pakudzinga kurwisa uku. VaIjipiti vakaedza kuparadza ngarava dzake. Iye akavadzorera nokupisa dzavo. Dzimwe dzengarava dzaipfuta dzichisundwa pedyo nechiteshi, zvimwe zvezvivako zveguta zvakabatwa nomoto, uye raibhurari yakakurumbira yeAlexandria, yakanga ine mabhuku anoda kusvika ku400,000, yakaparadzwa.”

“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.

“Hondo yacho ichiwedzera kuva inotyisa, Kesari akatumira kunotsvaga rubatsiro kunyika dzose dzakavakidzana. Hondo huru yemumvura yakabva kuAsia Minor ikauya kuzomubatsira. Mithridates akaenda kuIjipiti ane uto raakanga aunganidza muSiria neKirikia. Antipateri muIdhumea akabatana naye aine vaJudha zviuru zvitatu. VaJudha, vakanga vakabata nzira dzekupinda nadzo muIjipiti, vakabvumira uto kuti ripfuurire mberi pasina chipingamupinyi. Dai kusina kubatana uku kubva kwavari, urongwa hwose hwaifanira kukundikana. Kusvika kweuto iri ndiko kwakagadzirisa mhirizhonga yacho. Hondo huru yokupedzisira yakarwiwa pedyo neNairi, ikaguma nokukunda kwakazara kwaKesari. Ptolemy, achiedza kutiza, akanyura murwizi. Ipapo Alexandria neIjipiti yose zvakazviisa pasi pomukundi. Roma yakanga zvino yapinda mukati uye yatora humambo hwose hwekutanga hwaAlekzanda.”

“By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.

“Na ‘vakarurama’ ni tikina oqo e sega ni vakabekataki ni sa vakaibalebaletaki kina na Jiu, era a solia vua na veitokoni sa cavuti oti. Kevaka e sega ni tiko oqo, e na sega ni rawata; ia ena vuku ni veitokoni oqori, e a vakamalumalumutaka vakadodonu na Ijipita me curu taucoko ena nona lewa, BC 47.

“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.

“‘Mwanasikana wavakadzi, achimupinza mukuora.’ Chishuwo chakanga chabatwa naKesari pamusoro paKleopatra, waakava naye nomwanakomana mumwe chete, chinorondedzerwa nemunyori wenhoroondo sechikonzero chega chakaita kuti apinde muhondo ine ngozi yakadai sehondo yeIjipiti. Izvi zvakaita kuti agare muIjipiti kwenguva yakareba kupfuura zvaidiwa nezvinhu zvake, iye achipedza usiku hwose mukudya, mukunwa, nokutandara pamwe chete namambokadzi akanga asina kuchena mutsika. ‘Asi,’ akadaro muprofita, ‘iye haangamiri kurutivi rwake, uye haazovi wake.’ Pashure pacho Kleopatra akazvibatanidza naAntony, muvengi waAugustus Caesar, uye akashandisa simba rake rose kurwisa Roma.

“‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’

“‘VERSE 18. Pashure paizvozvo iye achadzorera chiso chake kuzvitsuwa, uye achatora zvizhinji; asi muchinda achazvimiririra pachake achaita kuti kushorwa kwaakaita kumire; asina kushorwa kwake pachake, achaita kuti kudzokere pamusoro pake.’

“War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.

“Hondo na Farnaces, mambo wa Bosphorus ya Wakimeria, hatimaye ilimwondoa kutoka Misri. ‘Alipofika mahali alipokuwa adui,’ asema Prideaux, ‘bila kujipa yeye mwenyewe wala wao pumziko lolote, mara akawashambulia, na akapata ushindi kamili juu yao; habari ya jambo hilo akamwandikia rafiki yake kwa maneno haya matatu: Veni, vidi, vici; nalikuja, nikaona, nikashinda.’ Sehemu ya mwisho ya aya hii imegubikwa na utata kwa kiasi fulani, na kuna tofauti ya maoni kuhusu matumizi yake. Wengine huihusisha na kipindi cha mapema zaidi katika maisha ya Kaisari, na hudhani wanaona utimilifu wake katika ugomvi wake na Pompey. Lakini matukio yaliyotangulia na yaliyofuata, yaliyoainishwa wazi katika unabii, yanatulazimisha kutafuta utimilifu wa sehemu hii ya utabiri kati ya ushindi dhidi ya Farnaces, na kifo cha Kaisari huko Roma, kama kinavyoonyeshwa katika aya inayofuata. Historia iliyo kamili zaidi ya kipindi hiki huenda ikaleta katika mwanga matukio ambayo yangefanya matumizi ya fungu hili kuwa bila ugumu.”

“‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’

“‘VESI 19. Ipapo achatarisa chiso chake kunhare yenyika yake amene; asi achagumburwa akawa, uye haangazowanikwi.’”

“After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.

“ఈ విజయానంతరం సీజరు, పోంపేయు వర్గంలో మిగిలిన చివరి శకలాలను—ఆఫ్రికాలో కాటోను, స్కిపియోను, స్పెయిన్‌లో లాబియేనుసును, వారుసును—జయించాడు. తరువాత అతడు రోముకు, ‘తన స్వదేశపు కోటకు,’ తిరిగి వచ్చెను; అక్కడ అతనిని శాశ్వత నియంతగా నియమించిరి; అంతేకాక, సమస్త సామ్రాజ్యానికి వాస్తవానికి అతడిని సంపూర్ణ సార్వభౌమాధికారిగా నిలిపిన ఇతర అధికారములు, గౌరవములు అతనికి అనుగ్రహించబడినవి. అయితే ప్రవక్త చెప్పినది ఏమనగా, అతడు తడబడిపడి పడిపోవలెనని. ఆ భాష, ఒక వ్యక్తి నడుస్తూ యాదృచ్ఛికముగా తడబడినట్లుగా, అతని పతనం ఆకస్మికమై, అనూహ్యమై ఉండునని సూచించుచున్నది. అలాగే, ఐదు వందల యుద్ధములు చేసి వాటిలో జయించిన, వెయ్యి పట్టణములను స్వాధీనపరచుకున్న, పదకొండు లక్షల తొంభై రెండువేల మందిని సంహరించిన ఈ మనిషి, యుద్ధధ్వనుల మధ్యను, పోరాట ఘడియలోను కాక, తన మార్గము సుగమమై, పుష్పాలతో పరచబడియున్నదని తలంచినప్పుడు, ప్రమాదము ఎంతో దూరముననున్నదని భావింపబడిన వేళ పడిపోయెను; ఏలయనగా, ఆ సభ చేతులనుండి రాజు బిరుదును స్వీకరించుటకు, బంగారు సింహాసనముపై కూర్చొని సెనేట్ మండపములో తన స్థానము గ్రహించిన వెంటనే, ద్రోహపు ఖడ్గము అకస్మాత్తుగా అతని హృదయమును తాకెను. కాస్సియుసు, బ్రూటుసు, మరియు ఇతర కుట్రకారులు అతనిమీదికి దూసుకొచ్చిరి; అతడు ఇరవైమూడు గాయములతో ఛేదింపబడి కూలిపోయెను. ఈ విధముగా అతడు అకస్మాత్తుగా తడబడిపడి పడిపోయెను, ఇక కనబడలేదు, క్రీ.పూ. 44.” ఉరయ్యా స్మిత్, Daniel and the Revelation, 258–264.

The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.

Kukwaniriseka kwenhoroondo kweRoma yechihedheni (mambo wokumusoro) pakugadzwa kwayo pachigaro choushe, inhoroondo inofananidzira nhoroondo yokugadzwa pachigaro kweRoma yazvino uno panguva yokubatana kwakapetwa katatu kunoitika pamurayiro weSvondo uri kuuya nokukurumidza. Nhoroondo iyi inofananidzwawo mundima makumi matatu kusvika makumi matatu nenhanhatu, idzo dzakaratidza nguva iyo upapa hwakatanga kuiswa pachigaro choushe muna 538. Ndima gumi nenhanhatu kusvika gumi nepfumbamwe, pamwe nendima makumi matatu neimwe kusvika makumi matatu nenhanhatu, dzose dzinomiririra kusimuka nokudonha kwokupedzisira kwehure reTire. Nhoroondo iyoyo yakamiririrwawo mundima shanu kusvika pfumbamwe, apo mambo wokutanga wokumusoro akagadzwa mushure mokukunda nzvimbo nhatu dzenzvimbo. Pashure paizvozvo akapinda musungano namambo wokumaodzanyemba, asi akaputsa sungano yacho, uye mukupindura mambo wokumaodzanyemba akapa ronda rinouraya, uye mambo wokumusoro akafira muutapwa hweIjipiti.

Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.

Verse shanu kusvika pa naini, verse gumi nenhanhatu kusvika pa gumi nepfumbamwe, uye verse makumi matatu kusvika pa makumi matatu nenhanhatu zvinopa mitsetse mitatu yechiporofita inozadzikiswa mu verse makumi mana kusvika pa makumi mana neshanu. Apo Hanzvadzi White pavakaratidza kuti “nhoroondo zhinji dzakatozadzikiswa muchiporofita ichi dzichadzokororwa,” zvaireva chaizvo kuti chitsauko chose chinoratidza verse makumi mana kusvika pa makumi mana neshanu. Verse makumi maviri kusvika pa makumi maviri nembiri anoratidza kuberekwa nerufu rwaKristu, nokudaro achimiririra nguva yokuguma muna 1798 uye muna 1989 kubudikidza nokuberekwa Kwake, uyezve rufu Rwake pamuchinjikwa rwakamiririra Gumiguru 22, 1844, pamwe chete nomutemo weSvondo.

Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.

Ndime makumi maviri nenhatu inoratidza sungano pakati pevaJudha neRoma, munguva yenhoroondo yekupanduka kweMaccabea. “Sungano” iri munhoroondo iyoyo inomiririrwa nemazuva anoti 161 BC na158 BC. Nhoroondo yeMaccabea inomiririra mutsetse wemukati unowana mavambo awo pa“sungano” pakati peRoma nevaJudha veMaccabea yakatangwa nevaJudha, uye pakupedzisira yakaguma vaJudha vataura kuti havana mambo kunze kwaKesari. Ndima makumi maviri nenhatu, zvirokwazvo, inotevera ndima makumi maviri neimwe nemakumi maviri nembiri, uye ndima makumi maviri neimwe inoratidza kuberekwa kwaKristu, kuri nguva yechiporofita yekuguma, uye ndima makumi maviri nembiri inoratidza muchinjikwa, unomiririra mutemo weSvondo.

At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.

Pamsalabangan, ang mga Judio ay nagkilala kay Cesar (Roma) bilang kanilang hari, at ang “pakikipagtipan” ng bersikulo beinte-trés ay tumutukoy sa pasimula ng pagpili ng mga Judio na maglingkod sa Roma, mismo sa dulong punto ng pagpapahayag ng mga Judio ng kanilang katapatan sa Roma. Ang katapusan ng mga Judio, gaya ng inilarawan sa pamsalabangan, ay sinusundan ng pasimula ng pakikipag-ugnayan ng mga Judio sa Roma.

Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.

Mavhesi makumi maviri nemana kusvika makumi matatu anotsanangura makore mazana matatu nemakumi matanhatu ayo Roma yechihedheni yakatonga nesimba guru kubva paHondo yeActium muna 31 BC, kusvikira pakatamisirwa guta guru kubva kuRoma kuenda kuConstantinople mugore ra330. Nguva iyi yemakore mazana matatu nemakumi matanhatu inomiririra makore chiuru mazana maviri nemakumi matanhatu ayo Roma yepapa yakatonga nesimba guru, uye pamwe chete inomirira nguva inotaurwa mundima makumi mana neimwe, pamwe chete nemubatanidzwa wakapetwa katatu unoitika pamutemo weSvondo uri kuuya nokukurumidza, kusvikira pakuvharwa kwenguva yenyasha.

All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.

Mitsetse yose youporofita yenhoroondo iri muchitsauko chegumi nerimwe inowirirana nendima nhanhatu dzokupedzisira dzaDanieri 11, asi inhoroondo youporofita inobva panguva yokuguma muna 1989, inomiririrwa mundima 40 kusvikira kumurayiro weSvondo mundima 41, iyo iri “chikamu ichocho chechiporofita chaDanieri chine chokuita namazuva okupedzisira.” Nhoroondo yakasiyiwa isina kuzadzwa mundima 40, ndiyo Zvakazarurwa zvaJesu Kristu zvinobviswa chisimbiso pazvinenge nguva yaswedera, nguva yokuvharwa kwenguva yenyasha ichangosvika.

We will continue this study in the next article.

Ticharamba nechidzidzo ichi munyaya inotevera.

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Tunazo amri za Mungu na ushuhuda wa Yesu Kristo, ambao ndio roho ya unabii. Hazina za thamani isiyo na kifani zinapatikana katika neno la Mungu. Wale wanaolichunguza neno hili wanapaswa kuuweka ufahamu wao wazi. Kamwe wasijiachilie katika tamaa potovu ya kula au kunywa.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Kana izvi vakazviita, pfungwa dzichavhiringidzika; havazokwanisi kutsungirira mutoro wekuchera zvakadzama kuti vawane zvinorehwa nezvinhu izvo zvine chokuita nezviitiko zvekupedzisira zvenhoroondo yenyika ino.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“பானியேலும் வெளிப்படுத்தலும் எனும் புத்தகங்கள் இன்னும் நன்றாகப் புரிந்துகொள்ளப்படும் போது, விசுவாசிகள் முற்றிலும் மாறுபட்ட ஒரு ஆவிக்குரிய அனுபவத்தை அடைவார்கள். பரலோகத்தின் திறந்த வாசல்களின் இத்தகைய காட்சிகள் அவர்களுக்கு அளிக்கப்படும்; அப்பொழுது இருதயமும் மனமும், இருதயத் தூய்மையுள்ளவர்களுக்கு பலனாக இருக்கும் அந்தப் பாக்கியத்தை அடைய அனைவரும் வளர்த்துக்கொள்ள வேண்டிய குணநலனால் ஆழமாகப் பதியப்படும்.”

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“Ishe azoropafadza vose vanozotsvaka nokuzvininipisa uye nounyoro kunzwisisa izvo zvakazarurwa muna Zvakazarurwa. Bhuku iri rine zvakawanda zvikuru zvakazara nokusingafi uye zvizere nokubwinya, zvokuti vose vanoriverenga nokuritsvakurudza nomwoyo wose vanogamuchira ropafadzo yevaya ‘vanonzwa mashoko ouprofita uhwu, uye vanochengeta zvinhu zvakanyorwa imomo.’”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Pa kuongorora bhuku raZvakazarurwa, chinhu chimwe chichanyatsonzwisiswa ndechekuti ukama huri pakati paMwari navanhu Vake hwepedyo uye hwakasimba chose.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Kuna uhusiano wa ajabu unaoonekana kati ya ulimwengu wa mbinguni na ulimwengu huu. Mambo yaliyofunuliwa kwa Danieli baadaye yalikamilishwa na ufunuo aliopewa Yohana katika Kisiwa cha Patmo. Vitabu hivi viwili vinapaswa kujifunzwa kwa uangalifu. Mara mbili Danieli aliuliza, Itakuwa hata lini mpaka mwisho wa wakati?”

“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘තවද මම ඇසුවෙමි, එහෙත් මට තේරුම් ගත නොහැකි විය. එවිට මම කීවෙමි, අනේ මාගේ ස්වාමීනි, මේ දේවල අවසානය කුමක් වන්නේද? එවිට උන්වහන්සේ කීසේක, දානියෙල්, නුඹේ මාර්ගයෙන් යන්න; මක්නිසාද මේ වචන අවසාන කාලය දක්වා වසා මුද්‍රා තබා ඇත. බොහෝ දෙනෙක් පවිත්‍ර කරනු ලබන්නෝය, සුදු කරනු ලබන්නෝය, පරීක්ෂා කරනු ලබන්නෝය; එහෙත් දුෂ්ටයෝ දුෂ්ටකම් කරමින් සිටින්නෝය. දුෂ්ටයන්ගෙන් කිසිවෙක් තේරුම් නොගන්නෝය; නමුත් ප්‍රඥාවන්තයෝ තේරුම් ගන්නෝය. දෛනික පූජාව අහෝසි කරනු ලබන කාලයේ සිට, විනාශය ඇති කරන පිළිකුල පිහිටුවනු ලබන තෙක්, දින එක්දහස් දෙසිය අනූවක් වන්නේය. දින එක්දහස් තුන්සිය තිස්පහ දක්වා බලා සිට එයට පැමිණෙන තැනැත්තා ආශීර්වාදලත්ය. එහෙත් නුඹ අවසානය දක්වා නුඹේ මාර්ගයෙන් යන්න; මක්නිසාද නුඹ විශ්‍රාම ලබන්නෙහිය, දවස්වල අවසානයේ නුඹේ කොටසේ නැගී සිටින්නෙහිය.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“Kwaari Shumba ya dzinza raJudha yakazarura bhuku uye yakapa kuna Johani zaruriro yezvinofanira kuva mumazuva okupedzisira aya.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“Danyeri akamira panzvimbo yake kuti apupure uchapupu hwake, hwakanga hwakavharwa nechisimbiso kusvikira panguva yokuguma, apo shoko romutumwa wokutanga raifanira kuziviswa kunyika yedu. Zvinhu izvi zvine kukosha kusingaperi mumazuva okupedzisira ano; asi kunyange zvakadaro, apo ‘vazhinji vachacheneswa, vaitwe vachena, uye vaedzwe,’ ‘vakaipa vachaita zvakaipa: uye hakuna kana mumwe wavakaipa achanzwisisa.’ Izvi ndezvechokwadi sei! Chivi kutyora murayiro waMwari; uye avo vasingazogamuchiri chiedza pamusoro pomurayiro waMwari havazombonzwisisi kuziviswa kweshoko romutumwa wokutanga, wechipiri, newechitatu. Bhuku raDanyeri rinobviswa chisimbiso muchizaruro chakapiwa Johani, uye rinotitungamirira mberi kusvika kuzviitiko zvokupedzisira zvenhoroondo yenyika ino.

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.

“Baka abahatswe nafe bazaguma bazirikana ko turiho tubaye hagati y’akaga k’iminsi y’imperuka? Musome Ibyahishuwe mubihuza na Daniyeli. Mwigishe ibyo bintu.” Testimonies to Ministers, 114, 115.