Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

Mukati mebhuku raDhanieri chitsauko chegumi nechimwe, mune mitsara yakati kuti yechiporofita yose inowirirana nendima nhanhatu dzekupedzisira dzechitsauko ichocho. Chikamu chinowirirana nenhoroondo yendima makumi mana kubva panguva yokuguma muna 1989, kusvikira kuMutemo weSvondo wendima makumi mana neimwe, ndicho chikamu chechiporofita chakanga chakaiswa chisimbiso kusvikira pamazuva okupedzisira. Ndicho chikamu chinowirirana naDhanieri cheZvakazarurwa zvaJesu Kristu chinobviswa chisimbiso nguva pfupi nguva yokuedzwa isati yapera. Ndima yechipiri inozivisa Trump, mutungamiri wekupedzisira weRepublican, Mutungamiri wekupedzisira, Mutungamiri ari wechisere unobva kune vanomwe, uye ndiye mutungamiri akapfuma kupfuura vamwe akatanga kumutsa ma globalists paakazivisa kukwikwidza kwake muna 2015. Ndima yegumi inoratidza 1989, uye ndima yegumi neimwe neyegumi nembiri dzinoratidza Hondo yeUkraine yakatanga muna 2014, pamwe chete nokukunda kwaPutin uye kuparara kwake kwakatevera.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

Mavhesi gumi nemashanu kusvikira gumi neshanu, anotsanangura hondo yechitatu pakati pehondo nhatu dzemuvhesi makumi mana, ichitanga nokuwa kweSoviet Union muna 1989, yozoteverwa neHondo yeUkraine, uyezve neHondo yePanium, inomirira kurwisana kwekunze kwechiPurotesitendi chakatsauka muUnited States kuchipikisana nevanoitisa zvehupasi rose venyika.

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

Uprotestanti obuhlubukayo buyabusa, futhi bumisa ubuhlobo obuhlelwe ngokwesigaba benhlangano ephindwe kathathu, ezosetshenziswa emthethweni weSonto ozayo maduze. Isilo ubuKatolika, futhi sona siyinhloko yamandla amathathu, simelwe njengoJezebeli kanye nangezinye izimpawu eziningi. Siyisifebe esibusa phezu kwesilo futhi esisigibelayo.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Muprofita wenhema iUnited States, inomiririrwa nomurume wayo Ahabi, iye ari musoro woumambo hune zvikamu gumi hwedhiragoni. Hondo yePanium muna 200 BC inomiririra nenzira yomufananidzo kurwisana kuri panze pakati peglobalism nePurotesitendi yakatsauka. Kurwisana kuri mukati kunomiririrwa nokupanduka muna 167 BC, kwakateverwa nokutsaurwazve kwetembere sezvinorangarirwa paHanukkah muna 164 BC; izvo zvakazoteverwa nenguva kubva muna 161 BC kusvika muna 158 BC, inova mufananidzo wenguva iyo iUnited States inomisa chifananidzo chomubatanidzwa wechechi nehurumende weKaturike, sezvinomiririrwa ne“league”.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

Mundima regumi nematatu, Uriah Smith anotizivisa kuti makore gumi namana mushure meHondo yeRaphia, Ptolemy akafa nokuda kwe“kusazvidzora nokuzvipa kuhupombwe, uye akateverwa nomwanakomana wake, Ptolemy Epiphanes, aiva mwana panguva iyoyo ane makore mana kana mashanu. Antiochus, panguva imwe cheteyo, achinge adzvanyirira kupanduka muumambo hwake, uye aisa pamwe nokusimbisa mativi okumabvazuva mukuteerera kwawo, akanga ava nenguva yokuita chero basa raakada apo Epiphanes muduku akagara pachigaro choushe cheIjipiti.” Mushure mokunge kukunda kwaPutin kwenguva pfupi kwapera, Trump achava akagadzirira kubata namambo mutsva mucheche weIjipiti. Asati aita izvozvo, anenge “adzvanyirira kupanduka” mukati meUnited States.

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Trump payakasanudzwa, achaisa mitemo yakafananidzirwa neAlien and Sedition Acts dza1798, pamwe chete nekumiswa kwe“habeas corpus,” sezvakaitwa nemutungamiri wekutanga weRepublican pakupindura Hondo yeVagari vemo. Zviito zvake zvakafananidzwawo nezviito zvemutungamiri Grant paakabata neKu Klux Klan, uye zvaF. D. Roosevelt paakasunga vaJapan nevamwe munguva yeHondo Yenyika Yechipiri, pamwe nePatriot Act yaGeorge Bush wekupedzisira.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

Iye, sezvakaita kuna Seleucus, achadzvinyirira kupanduka muUnited States, uye ipapo agotarisa meso ake kuna “mambo mwana” weEgipita. Mukuita izvozvo, achaumba mubatanidzwa naFiripi weMakedhonia, nokuti Smith anonyora achiti, “Panguva imwe cheteyo, Firipi, mambo weMakedhonia, akapinda musungano naAntiochus kuti vagovane ushe hwaPtolemy pakati pavo, mumwe nomumwe achironga kutora zvikamu zvaiva zviri pedyo naye uye zvakamuitira nyore. Pano pakanga pane kusimukira kuzorwa namambo wokumaodzanyemba kwakakwana kuzadzisa chiporofita, uye zviitiko zvacho chaizvo, pasina kupokana, ndizvo zvairondedzerwa nechiporofita.”

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”

Trump achaumba ushamwari hwakasimba nendudzi dzeNATO (United Nations), kuti agadzirise Russia, pamwe nezvinonetsa pakugadzirisa mhedzisiro yekudonha kwaPutin. Panguva iyoyo, maererano nendima yechina negumi, uye netsananguro yaSmith, “simba idzva rinopinzwa.” Upapa huchapindira kuti hudzivirire Russia nenyika dzayo dzakabatana nadzo kubva pasimba reNATO neUnited States, kana kuti sezvinotaurwa netsananguro yaSmith, “Roma yakataura; uye Siria neMacedonia zvakakurumidza kuona shanduko ichiuya pamusoro pechimiro chehope dzazvo. VaRoma vakapindira vachimiririra mambo muduku weEgipita, vakatsunga kuti adzivirirwe kubva mukuparadzwa kwakanga kwarongwa naAntiochus naPhilip. Izvi zvakaitika muna BC 200, uye chaiva chimwe chezvipingaidzo zvekutanga zvakakosha zvevaRoma munyaya dzeSiria neEgipita.”

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

Roma, kahaba wa Tiro, ndipo huanza kuimba nyimbo zake na kufanya uasherati pamoja na wafalme wa dunia, kabla ya wafalme hao kuja katika utiifu kamili kwake, aya mbili tu baadaye. Wakati huohuo, Vita vya Panium vilitokea. Mwaka 200 KK unatambulisha kahaba wa Tiro akianza kuimba, naye afanya hivyo kuhusiana na kuilinda Urusi, ambayo Marekani na Umoja wa Mataifa ndiyo kwanza wamekubaliana kuigawanya kwa manufaa yao ya pamoja. Kahaba huyo huwashinda wote wawili, lakini “vita” ya Panium ndipo hutokea, na Marekani huushinda Umoja wa Mataifa.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

Ngokomfanekiso, eminyakeni engamashumi amathathu nantathu kamuva ukuvukela kwaseModein kuqala e-United States. Ngokomfanekiso, eminyakeni emithathu kamuva emva kwalokho, ukumiswa kabusha kwalokho okubizwa ngokuthi ubuProthestani kanye neRiphabhulikhi yoMthethosisekelo kusungulwa njengoba kumelwe iHanukkah. Ngokomfanekiso, eminyakeni emithathu emva kwalokho, isikhathi esimelwe ngumfelandawonye wamaJuda neRoma siyaqala.

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

முடிவிலான இயக்கங்கள் அதிவேகமானவையாக இருக்கும்; ஆகையால், வசனங்களில் நாற்பத்தெட்டு ஆண்டுகளால் பிரதிநிதித்துவப்படுத்தப்பட்ட வரலாறு, 1989 ஆம் ஆண்டில் முடிவுக்காலத்தில் தொடங்குவதாக தீர்க்கதரிசனம் குறிப்பாக அடையாளம் காட்டிய வேகமான நிகழ்வுகளின் தொடரை விவரிக்கிறது; அதன் பின்பு 2014 ஆம் ஆண்டில் பதினொன்றாம் மற்றும் பன்னிரண்டாம் வசனங்களின் இரண்டாவது போர் வருகிறது; அதன் பின்பு 2015, அந்நாண்டில் டிரம்ப் ஜனாதிபதி பதவிக்கான தனது வேட்புமனுவை அறிவித்தார்; இவ்வாறு, உலகமயமாக்கலைக் கிளர்த்தும் தனது தீர்க்கதரிசனப் பணியை அவர் தொடங்கினார். ஏற்கனவே நடைபெற்று வரும் உள்நாட்டுப் போரைக் கட்டுப்படுத்தும் பணியை டிரம்ப் தொடங்கியவுடன், அவர் ஐக்கிய நாடுகள் அமைப்புடன் (NATO—மகேதோனியாவின் பிலிப்) ஒரு கூட்டணியை முயற்சிப்பார்; அப்பொழுது ரோம் பாடத் தொடங்கும். அந்த முயற்சிக்கப்பட்ட கூட்டணி, பானியம் யுத்தத்தால் பிரதிநிதித்துவப்படுத்தப்படும் இரு சக்திகளுக்கிடையிலான மேலாதிக்கப் போராட்டமாக மாறுகிறது.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Naizvozvo Panium ndicho chiratidzo chomunzira che ndima yegumi nenhatu, apo panotangira mafambiro okupedzisira anokurumidza anotangira mutemo weSvondo. Vaporofita vose vakataura zvikuru pamusoro pokuguma kwenyika kupfuura nguva yavairarama mairi, uye Jesu ndiye, chokwadi, mukuru kupfuura vaporofita vose. Nguva pfupi pamberi pomuchinjikwa, unomirira mutemo weSvondo, zvinoratidzwa nendima yegumi nenhanhatu, Jesu akaita rwendo navadzidzi Vake kuPanium. Nguva Yake ari ikoko, nezvidzidzo zvaakaisapo, zvinowirirana neHondo yePanium iri kuuya nokukurumidza. Munhoroondo yose Panium yakava namazita akati wandei, uye panguva yaKristu zita rePanium raiva Caesarea Philippi.

“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

“Jesu na vadzidzi Vake vakanga zvino vasvika mune rimwe remaguta aiva pedyo neKesarea Firipi. Vakanga vapfuura miganhu yeGarirea, vari munzvimbo maikurira kunamata zvifananidzo. Pano vadzidzi vakabviswa pasi pesimba rinotonga rechiJudha, uye vakaunzwa pedyo zvikuru nokunamata kwevahedheni. Kwakavapoteredza kwaimiririrwa marudzi okusatenda mashura aivapo kumativi ose enyika. Jesu aishuva kuti kuona zvinhu izvi kuvaitise kunzwa mutoro wavo pamusoro pevahedheni. Panguva yokugara Kwake mudunhu iri, akaedza kuzvibvisa pakudzidzisa vanhu, kuti azvipe zvakazara zvikuru kuvadzidzi Vake.”

“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

“Aiva oda kuvaudza pamusoro pokutambudzika kwaKwaiva kwakamumirira. Asi kutanga akaenda ari oga, akanyengetera kuti mwoyo yavo igadzirirwe kugamuchira mashoko Ake. Paakazobatana navo, haana kubva angovazivisa pakarepo izvo zvaaida kuvapa. Asati aita izvi, akavapa mukana wokupupura kutenda kwavo maari kuti vasimbiswe nokuda kwomuedzo wakanga uchiuya. Akavabvunza achiti, ‘Vanhu vanoti Ini Mwanakomana womunhu ndini ani?’”

“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

“Ni kwa huzuni wanafunzi walilazimika kukiri kwamba Israeli ilikuwa imeshindwa kumtambua Masihi wao. Ni kweli kwamba baadhi yao, walipoziona miujiza yake, walimtangaza kuwa Mwana wa Daudi. Makutano yale yaliyokuwa yamelishwa huko Bethsaida yalitamani kumtangaza kuwa mfalme wa Israeli. Wengi walikuwa tayari kumpokea kama nabii; lakini hawakuamini kwamba yeye ndiye Masihi.”

“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

“Jesu zvino akabvunza mubvunzo wechipiri, wakananga kuvadzidzi pachavo: ‘Asi imi munoti ndini ani?’ Petro akapindura achiti, ‘Ndimi Kristu, Mwanakomana waMwari mupenyu.’”

“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

“Pakutanga, Petro akanga atenda kuti Jesu ndiye Mesia. Vamwe vazhinjiwo vakanga vabayiwa mwoyo nokuparidza kwaJohane Mubhabhatidzi, uye vakanga vagamuchira Kristu, vakatanga kusava nechokwadi pamusoro pebasa raJohane paakasungwa akaurayiwa; uye zvino vakasava nechokwadi kuti Jesu ndiye Mesia, wavainge vakatarisira kwenguva refu kudaro. Vazhinji vavadzidzi vakanga vakamirira nechido chikuru kuti Jesu atore nzvimbo Yake pachigaro choushe chaDhavhidhi vakamusiya pavakaona kuti akanga asina chinangwa chakadaro. Asi Petro neshamwari dzake havana kutsauka pakutendeka kwavo. Maitiro okuzununguka evaya vairumbidza nezuro asi vachishora nhasi haana kuparadza kutenda kwomuteveri wechokwadi woMuponesi. Petro akati, ‘Ndimi Kristu, Mwanakomana waMwari mupenyu.’ Haana kumirira rukudzo rwoumambo kuti rugadzike Ishe wake korona, asi akamugamuchira mukuzvininipisa Kwake.”

“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

“Petro akanga aratidza kutenda kwevane gumi nevaviri. Asi vadzidzi vakanga vachiri kure zvikuru nekunzwisisa basa raKristu. Kupikisa nokumumiririra zvisizvo kwakaitwa navaprista navatongi, kunyange hazvo zvakanga zvisingakwanisi kuvabvisa kuna Kristu, zvakanga zvichiri kuvakonzera kuvhiringidzika kukuru. Havana kuona nzira yavo zvakajeka. Simba redzidziso yavakanga vakurira mairi, kudzidzisa kwavarabhi, nesimba retsika, zvakanga zvichiri kuvharira maonero avo echokwadi. Nguva nenguva mwaranzi dzinokosha dzechiedza dzakabva kuna Jesu dzakavapenyerera, asi kazhinji vakanga vakaita savanhu vanotsvangadzira pakati pemimvuri. Asi pazuva iri, vasati vaunzwa vakatarisana nechiso nechiso nomuedzo mukuru wokutenda kwavo, Mweya Mutsvene akagara pamusoro pavo nesimba. Kwechinguva chiduku meso avo akabviswa pazvinhu ‘zvinooneka,’ kuti vaone ‘zvisingaonekwi.’ 2 VaKorinde 4:18. Pasi pechimiro chouvanhu vakanzwisisa kubwinya kwoMwanakomana waMwari.”

“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

“Yesu akajibu Petro, akisema, ‘Heri wewe, Simoni Bar-yona; kwa kuwa nyama na damu havikukufunulia jambo hili, bali Baba Yangu aliye mbinguni.’”

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Iqiniso uPhetro abeluvumayo luyisisekelo sokukholwa komkholwayo. Yilokho uKristu uqobo akumemezele njengokuphila okuphakade. Kodwa ukuba nalolu lwazi kwakungesona isizathu sokuzikhazimulisa. Aluzange lwembulelwe uPhetro ngobuhlakani noma ngobuhle obabungebakhe. Isintu asisoze, ngokwaso, safinyelela olwazini lwezinto zobuNkulunkulu. ‘Luphakeme njengezulu; ungenzani na? lujule kunesihogo; ungakwazi ukwazini na?’ Jobe 11:8. Umoya wokutholwa njengabantwana kuphela ongasilethela ukwambulwa kwezinto ezijulileyo zikaNkulunkulu, izinto ‘iso elingazibonanga, nendlebe engezikuzwanga, nezingakangeni enhliziyweni yomuntu.’ ‘Kepha uNkulunkulu usambulele zona ngoMoya wakhe, ngokuba uMoya uhlola konke, yebo, ngisho nokujulileyo kukaNkulunkulu.’ 1 Korinte 2:9, 10. ‘Imfihlakalo kaJehova ikwabakhe abamesabayo;’ futhi iqiniso lokuthi uPhetro waqonda inkazimulo kaKristu laliyisibonakaliso sokuthi waye ‘fundiswe nguNkulunkulu.’ IHubo 25:14; Johane 6:45. Yebo, impela, ‘ubusisiwe wena, Simoni Bar-jona, ngokuba inyama negazi akukwambulanga kuwe lokho.’”

“Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

Jesu akaenderera mberi achiti: “Ndinotiwo kwauri, Iwe uri Petro, uye pamusoro pebwe iri ndichavaka kereke Yangu; uye masuo egehena haangarikundi.” Shoko rokuti Petro rinoreva dombo,—dombo rinokunguruka. Petro akanga asiri iro dombo rakavakirwa pamusoro paro kereke. Masuo egehena akamukunda paakaramba Ishe wake nokutuka nokupika. Kereke yakavakwa pamusoro poUyo uyo masuo egehena aisagona kukunda.

“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

“Mazana amakhulu ngaphambi kokufika koMsindzisi, Mosi wayesekhombise eDwaleni lensindziso yaka-Israyeli. Umhlabeli wayehlabele ngekutsi, ‘Lidvwala lemandla ami.’ Isaya wayebhale watsi, ‘Ngaloko-ke kusho iNkhosi Simakadze kutsi: Bhekani, ngibeka eSiyoni njengesisekelo litje, litje lelivivinyiwe, litje lelikhulu lelikona, lesiligugu, sisekelo lesicinisekile.’ Dutheronomi 32:4; Tihlabelelo 62:7; Isaya 28:16. Phetro yena lucobo, abhaliwe ngekuphefumulelwa, usebentisa lesi siphrofetho kuJesu. Utsi, ‘Nangabe seninambitse kutsi iNkhosi inomusa: enita kuyo, litje leliphilako, naloba impela laliwa bantfu, kepha kuNkulunkulu likhetsiwe, liligugu, nani futsi, njengematje laphilako, nakhiwa nibe yindlu yakamoya.’ 1 Phetro 2:3–5, R. V.”

“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

“Hakuna mtu awezaye kuweka msingi mwingine kuliko ule uliokwisha kuwekwa, nao ni Yesu Kristo.” 1 Wakorintho 3:11. “Juu ya mwamba huu,” Yesu alisema, “nitalijenga kanisa Langu.” Mbele za Mungu, na za viumbe wote wa mbinguni wenye akili, mbele za jeshi lisiloonekana la kuzimu, Kristo aliliasisi kanisa Lake juu ya Mwamba ulio hai. Mwamba huo ni Yeye Mwenyewe,—mwili Wake mwenyewe, uliovunjwa na kuchubuliwa kwa ajili yetu. Na malango ya kuzimu hayatalishinda kanisa lililojengwa juu ya msingi huo.

“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

“Chechi rakanga richioneka risina simba sei apo Kristu akataura mashoko aya! Paiva neboka duku chete revatendi, iro raizoitirwa zvose nesimba remadhimoni nerevanhu vakaipa; asi vateveri vaKristu vakanga vasingafaniri kutya. Vakavakwa paDombo resimba ravo, vaisagona kukurirwa.

“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

“Kwa miaka elfu sita, imani imejengwa juu ya Kristo. Kwa miaka elfu sita, mafuriko na tufani za ghadhabu ya kishetani zimeupiga Mwamba wa wokovu wetu; lakini unasimama bila kutikisika.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘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.’

“Petro akanga aratidza chokwadi chinova ndicho hwaro hwerutendo rwechechi, uye Jesu zvino akamukudza somumiriri weboka rose ravatendi. Akati, ‘Ndichakupa kiyi dzeumambo hwokudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

“‘Funguo za ufalme wa mbinguni’ ni maneno ya Kristo. Maneno yote ya Maandiko Matakatifu ni yake, nayo yamejumuishwa hapa. Maneno haya yana uwezo wa kuifungua na kuifunga mbingu. Yanatangaza masharti ambayo kwa hayo wanadamu hupokelewa au hukataliwa. Hivyo kazi ya wale wanaolihubiri neno la Mungu ni harufu ya uzima iletayo uzima au ya mauti iletayo mauti. Yao ni utume uliobebeshwa matokeo ya milele.”

“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

“UMsindisi akazange anikele umsebenzi wevangeli kuPetro ngayedwa. Ngokuhamba kwesikhathi, ephinda amazwi ayekhulunywe kuPetro, wawasebenzisa ngokuqondile ebandleni. Futhi okufanayo ngokwesisekelo kwakhulunywa nakulabo abayishumi nambili njengabamele umzimba wabakholwayo. Ukuba uJesu wayenikele igunya elikhethekile komunye wabafundi ngaphezu kwabanye, besingeke sibathole bevame ukuphikisana ngokuthi ubani owayezakuba mkhulu kunabo bonke. Babeyozithoba entandweni yeNkosi yabo, futhi bamhloniphe lowo ayemkhethile.

“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

“M’malo mopanga munthu mmodzi kukhala mutu wawo, Khristu anauza ophunzira ake kuti, ‘Musatchedwe Rabbi;’ ‘kapena musatchedwe ambuye: pakuti Mbuye wanu ndi mmodzi, ndiye Khristu.’ Mateyu 23:8, 10.

“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

“‘Musoro womunhu wose ndiKristu.’ Mwari, uyo akaisa zvinhu zvose pasi petsoka dzoMuponesi, ‘akamupa kuti ave musoro pamusoro pezvinhu zvose kukereke, iro riri muviri wake, kuzara kwake iye anozadza zvose muzvose.’ 1 VaKorinte 11:3; VaEfeso 1:22, 23. Kereke yakavakwa pamusoro paKristu senheyo yayo; inofanira kuteerera Kristu somusoro wayo. Haifaniri kuvimba nomunhu, kana kutongwa nomunhu. Vazhinji vanoti chinzvimbo chokuvimbwa nacho mukereke chinovapa simba rokuraira zvinofanira kutendwa navamwe vanhu nezvavanofanira kuita. Kutaura uku Mwari hakupi mvumo. Muponesi anoti, ‘Imi mose muri hama.’ Vose vanosangana nemiedzo, uye vanogona kukanganisa. Hatifaniri kuvimba nechisikwa chipi nechipi chine magumo kuti chititungamirire. Dombo rokutenda ndiko kuvapo kuri kupenyu kwaKristu mukereke. Pamusoro paizvozvo kunyange asina simba zvikuru angavimba, uye avo vanofunga kuti ndivo vane simba guru vacharatidza kuva vasina simba zvikuru, kana vasingaiti Kristu simba ravo rinovabudirira. ‘Ngaaruramiswe munhu anovimba nomunhu, anoita nyama ruoko rwake.’ Ishe ‘Ndiro Dombo, basa rake rakakwana.’ ‘Vakaropafadzwa vose vanoisa kuvimba kwavo maari.’ Jeremia 17:5; Dheuteronomio 32:4; Pisarema 2:12.”

“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

“Mushure mekupupura kwaPetro, Jesu akaraira vadzidzi kuti varege kuudza munhu kuti ndiye Kristu. Murayiro uyu wakapiwa nokuda kwokupikisa kwakasimba kwakanga kwakatsunga kwevanyori navaFarisi. Kupfuurirazve, vanhu, uye kunyange vadzidziwo, vakanga vane mufungo wakatsauka zvikuru pamusoro paMesiya zvokuti kuziviswa kwake pachena kwaisazovapa kunzwisisa kwechokwadi pamusoro pehunhu hwake kana basa rake. Asi zuva nezuva akanga achizviratidza kwavari saMuponesi, uye saizvozvo akanga achida kuvapa kunzwisisa kwechokwadi pamusoro pake saMesiya.

“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

“Vadzidzi vachiri kutarisira kuti Kristu achatonga semuchinda wenyika. Kunyange zvazvo akanga avanza chinangwa chake kwenguva refu kudaro, vaitenda kuti aisazogara ari muurombo nekusazivikanwa nokusingaperi; nguva yakanga yava pedyo yokuti asimbise ushe hwake. Kuti ruvengo rwevaprista navarabhi harwaizombokundwi, kuti Kristu aizorambwa norudzi rwake amene, otongerwa semunyengeri, uye arovererwe pamuchinjikwa somuiti wezvakaipa,—pfungwa yakadai vadzidzi vakanga vasina kumbobvira vafungidzira. Asi nguva yesimba rerima yakanga yava kuswedera, uye Jesu aifanira kuzarurira vadzidzi vake kurwisana kwaiva pamberi pavo. Akanga akasuwa paakafungisisa pamusoro pomuedzo wacho.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Vhesi regumi nenhanhatu raDanieri gumi nechimwe rinomiririra mutemo weSvondo uri kuuya munguva pfupi muUnited States. Nguva pfupi isati yasvika awa re“kudengenyeka kwenyika” ikoko, vanokwikwidza vari kutsvaka kuverengerwa pakati pevane chiuru zana namakumi mana nezvina vanomutswa kubva muhope dzavo. Chinovamutsa ishoko rechiporofita. Panguva iyoyo mapoka maviri anoratidzwa pachena, uye sezvinoratidzwa mumufananidzo wemhandara gumi, rimwe boka rine mafuta mumidziyo, rimwe boka harina. Vhesi gumi nenhatu kusvikira gumi neshanu raDanieri gumi nechimwe, haringomiririri chete nhoroondo yechiporofita inotangira mutemo weSvondo, asi rinomiririrawo “shoko,” iro, maererano nemufananidzo wemhandara gumi, riri “mafuta,” ayo vakachenjera vachava nawo kuti vagamuchire chisimbiso chaMwari uye vasimudzwe sechiratidzo panguva yekudengenyeka kukuru kwenyika. Zvino zvinyorwa izvi zvasvika pakakwirira pezvinyorwa zvose, nokuti shoko rinomiririrwa mukati memavhesi aya ndiro mafuta endarama anodururwa achidzika nemumapombi maviri endarama.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“ඇත්ත ප්‍රකාශ කරන අය සාතන්ට සේවය කරමින් සිටින තාක් කල්, ඔහුගේ නරකාදී අඳුරු සෙවනැල්ල දෙවියන් සහ ස්වර්ගය පිළිබඳ ඔවුන්ගේ දෘෂ්ටිය කපා හරිනු ඇත. ඔවුන් තම පළමු ප්‍රේමය අහිමි කරගත් අය මෙන් වන්නෝය. ඔවුන්ට සදාකාල සත්‍යයන් දකින්නට නොහැකි වනු ඇත. දෙවියන් වහන්සේ අප වෙනුවෙන් සූදානම් කර ඇති දේ සෙකරියා 3 සහ 4 වන පරිච්ඡේදවලද, 4:12–14 තුළද නිරූපණය කර ඇත: ‘මම නැවතත් උත්තර දී ඔහුට මෙසේ කීවෙමි: ස්වර්ණ නළ දෙක මඟින් තමන්ගෙන්ම ස්වර්ණ තෙල් පිට කරනු ලබන මේ ඔලිව් ශාඛා දෙක කුමක් ද? එවිට ඔහු මට පිළිතුරු දෙමින් මෙසේ කීවේය: මේවා කුමක්දැයි ඔබ නොදන්නෙහි ද? මම කීවෙමි: නැත, මාගේ ස්වාමීනි. එවිට ඔහු කීවේය: මේවා මුළු පොළොවේ ස්වාමීන් වහන්සේ ඉදිරියෙහි සිටින අභිෂේකලත් දෙදෙනාය.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Ishe azere n’ibikenewe byose. Nta kibazo afite cyo kubura uburyo. Ni ukubera kubura ukwizera kwacu, kuba ab’isi, amagambo yacu adafite agaciro, kutizera kwacu, kugaragarira mu biganiro byacu, ni byo bituma igicucu cy’umwijima kidukikiza. Kristo ntahishurwa mu ijambo cyangwa mu mico nk’Uw’Igikundiro rwose, kandi uruta ibihumbi icumi byose. Iyo ubugingo bwishimira kwishyira hejuru bukagendera mu bitagira umumaro, Mwuka w’Uwiteka ashobora kubukorera bike cyane. Icyerekezo cyacu kigufi kibona igicucu, ariko ntigishobora kubona ubwiza buri hakurya yacyo. Abamarayika bafashe imiyaga ine, igereranywa n’ifarashi irakaye ishaka kwigobotora no gusatira hejuru y’ubuso bw’isi yose, izana kurimbuka n’urupfu aho inyuze.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Ko ticharara here pamucheto chaipo penyika isingaperi here? Ko tichava vasina hanya, vanotonhora, uye vakafa here? Haiwa, dai mumachechi edu maiva noMweya nomufemo waMwari zvafemerwa muvanhu Vake, kuti vasimuke vamire netsoka dzavo vagorarama. Tinofanira kuona kuti nzira yakatetepa, uye suwo rakamanikana. Asi patinopfuura nesuwo rakamanikana, upamhi hwarwo hahuna mugumo.” Manuscript Releases, vhoriyamu 20, 217.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“ඔව්හු මුළු පොළොවෙහි ස්වාමීන්වහන්සේ අසල සිටින අභිෂේකලත් අය වෙති; ඔවුන්ට වරක් ආවරණ කෙරුබයා ලෙස සාතන්ට දී තිබූ ස්ථානය ලැබී ඇත. උන්වහන්සේගේ සිංහාසනය වටා සිටින ශුද්ධ සත්ත්වයන් මඟින්, ස්වාමීන්වහන්සේ පොළොවේ වාසීන් සමඟ නොනවතින සන්නිවේදනයක් පවත්වාගෙන යයි. රන් තෙල් යනු, විශ්වාසවන්තයන්ගේ පහන් මැළවී නිවී නොයන ලෙස ඒවාට සැපයුම ලබා දෙන දෙවියන්වහන්සේගේ කරුණාව නිරූපණය කරයි. මේ ශුද්ධ තෙල් ස්වර්ගයෙන් දෙවියන්වහන්සේගේ ආත්මයාණන්ගේ පණිවිඩ තුළින් වත් කරනු නොලැබුවහොත්, නපුරු බලවේගයන්ට මනුෂ්‍යයන් මත සම්පූර්ණ පාලනය හිමි වනු ඇත.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Mwari vanoshorwa kana tisingagamuchiri mashoko avanotitumira. Nokudaro tinoramba mafuta endarama avangade kudururira mumweya yedu, kuti agoparidzirwa kune vari murima. Kana kudanwa kuchinge kwasvika, ‘Tarirai, chikomba chauya; budai mumusangano nacho,’ avo vasina kugamuchira mafuta matsvene, vasina kuchengeta nyasha dzaKristu mumwoyo yavo, vachawana, sevakadzi mapenzi, kuti havana kugadzirira kusangana naIshe wavo. Havana, mavari pachavo, simba rokuti vawane mafuta acho, uye upenyu hwavo hunoparara. Asi kana Mweya Mutsvene waMwari ukakumbirwa, kana tikanyengetera, sezvakaita Mozisi, tichiti, ‘Ndiratidzei kubwinya kwenyu,’ rudo rwaMwari ruchadururwa mumwoyo yedu. Napamipombi yendarama, mafuta endarama achasvitswa kwatiri. ‘Hazviitwi nesimba, kana noukuru, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Nokugamuchira mwaranzi inopenya yeZuva Rokururama, vana vaMwari vanopenya sezviedza munyika.” Review and Herald, July 20, 1897.