The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
Izwi elithi “ihola,” elitholakala kuphela eTestamenteni Elidala encwadini kaDaniyeli, ngaso sonke isikhathi lihlotshaniswa nohlobo oluthile lokwahlulela. Esahlukweni sesithathu limelela umthetho weSonto, kugcizelelwa ibhanela elimelwe nguShadiraki, uMeshaki no-Abhedinego.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
Mu ndime ya nne, inawakilisha kuwasili kwa onyo la ujumbe wa malaika wa kwanza katika mwaka 1798. Neno hilo lilipotumiwa mara ya pili katika ndime ya nne, liliwakilisha kufunguliwa kwa hukumu ya uchunguzi tarehe 22 Oktoba 1844. Katika ndime ya nne, matumizi mawili ya neno “saa” yanawakilisha historia ya ujumbe wa malaika wa kwanza na wa pili tangu 1798 hadi 1844. Historia hiyo ndiyo historia ya ngurumo saba za Ufunuo kumi. Ngurumo hizo saba zinawakilishwa na mara mbili ambazo neno “saa” limetumiwa katika ndime ya nne, na kwa hiyo pia zinawakilisha historia ya malaika wa tatu tangu 1989 hadi sheria ya Jumapili inayokaribia kuja upesi.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
Mu cisamo ca gatanu, ijwi lya kuti “ishi” na lyo line limo lyamiminina umulawo wa pa Mulungu, lelo ukususha kulya kwaba pa mpela ya bufumu bwa mutanda mu busokololo bwa muli Baibolo, America, nga fintu fyamimininwa ku mpela ya bufumu bwa ntanshi mu busokololo bwa muli Baibolo, Babuloni. Mu cisamo ca butatu, ukususha kwali pa cisimbilo mu cikuta ca mulilo, lelo mu cisamo ca gatanu ukususha kwaba pa cakwishile Buleshazari ne pa buca bwakwe bwapadera, nangu cibe fyo Daniele pa kulekelesha afika mu mulumbe nga alenga icisimbilo.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
Pa mutemo weSabata, “awa” yokukumikidzwa kwaNebhukadhinezari nerufu rwaBherishazari zvinomiririrwa. “Awa” inomiririrwa sechizaruro chekutanga kwekutonga muchitsauko chechina inoratidza kuvhurwa kwekutonga kwekuongorora musi wa22 Gumiguru 1844, uye inoratidzawo kuvhurwa kwekutonga kwekuita pamutemo weSabata. Kungava kuri kuvhurwa kwemabhuku ekutonga munzvimbo tsvene yokudenga musi wa22 Gumiguru 1844, kana kutanga kwekutonga kwaMwari kunouyiswa pamusoro paavo vakaramba ruponeso, pakutanga kwekutonga kwekuita pamutemo weSabata yambiro yokuswedera kwekutonga kupi nokupi inomiririrwa muna Danieri chitsauko chechina nokushandiswa kwekutanga kweshoko rokuti “awa,” uye kutanga chaiko kweipi neipi yemhando mbiri idzi dzekutonga kunomiririrwa nokushandiswa kwechipiri kweshoko rokuti “awa” muchitsauko chechina.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
Izwi rechiGiramari rinoshandiswa kutsanangura shoko rinoti “awa” sezvarinoshandiswa naDhanieri nderekuti ishoko rine zvirevo zvakawanda. Shoko rine zvirevo zvakawanda ishoko rine dudziro dzakasiyana-siyana, asi dzose dzinokwanisa kuiswa pamwe chete pasi pemusoro mumwe chete. Nguva shanu dzose dzinoshandiswa naDhanieri shoko rinoti “awa,” dzinoreva kutonga, asi imwe neimwe inobata mativi akasiyana-siyana angava okutonga kwaMwari kunoripisa, kunonzi kutonga Kwake kwekuita, kana kutonga kwaMwari kwekuongorora umo maAri kusarudza kuti ndiani achaponeswa kana kuti ndiani asingazoponeswi. Kungava kuri kutonga kwekuongorora kwakatanga musi wa22 Gumiguru 1844, kana kutonga kwekuita kunotanga pamutemo weSvondo uri kuuya nokukurumidza, kutonga kwose kuri kuenderera mberi zvishoma nezvishoma maererano nehunhu hwako. Kutonga kwaMwari kunoripisa, kana kuti kutonga kwekuita, kunotanga pamutemo weSvondo uye kunoramba kuchiwedzera zvishoma nezvishoma, kusvikira kwasvika pakupera kwemukana wokuedzwa kwevanhu uye pamatenda manomwe okupedzisira.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
Danieri chitsauko chechishanu chinoshandisa shoko rokuti “awa” kuratidza kutonga kwaMwari kwokupedzisira, kunomiririrwa norufu rwaBherishazari, pamwe chete nokuguma kwerudzi rwaaitonga.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Panguva imwe cheteyo kwakabuda minwe yoruwoko rwomunhu, ikanyora pakatarisana nechigadziko chomwenje pamusoro porusvingo rwakaiswa purasita rweimba yamambo; mambo ndokuona chikamu choruwoko rwakanga ruchinyora. Danieli 5:5.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Ukutongwa kokugcina kuqala emthethweni weSonto, okuphinde kumelwe ngokunikezelwa kwesithombe segolide sikaNebukhadinezari, kodwa lelo “hora” lihlobene kakhulu nokukhululwa kwabantu bakaNkulunkulu enkingeni elethwa ngumthetho weSonto. Ukutongwa kokugcina kwesifebe saseThire, kanye ne-United States, kuqala emthethweni weSonto, okuyilo “hora” eliwuphawu lokwahlulela encwadini kaDaniyeli.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Ndzi twa rito rin’wana ri huma etilweni, ri ku: Humani eka yena, n’wina vanhu va mina, leswaku mi nga vi na xiave eswidyohweni swa yena, ni leswaku mi nga amukeli timbanga ta yena. Hikuva swidyoho swa yena swi fikile etilweni, kutani Xikwembu xi tsundzuke ku homboloka ka yena. N’wi tlheriseleni hilaha a tlheriseke hakona n’wina, mi n’wi andzisela kambirhi hi ku ya hi mintirho ya yena; exikopaneni lexi a xi tatiseke, n’wi tatiseleni kambirhi. Ku ya hi hilaha a tinyungubyiseke hakona, ni hilaha a hanyeke hi vugandzeleri, n’wi nyikeleni ku xaniseka ni gome ku ringana sweswo; hikuva u ri embilwini ya yena: Ndzi tshamile ndzi ri hosi ya xisati, a ndzi noni, naswona a ndzi nga ka ndzi nga voni gome. Hikokwalaho timbanga ta yena ti ta ta hi siku rin’we, rifu, ni xirilo, ni ndlala; naswona u ta hisiwa hi ndzilo a lovisiwa hinkwabyo; hikuva matimba i ya Hosi Xikwembu lexi n’wi endlaka vuavanyisi. Kutani tihosi ta misava, leti endleke vuoswi na yena, ti tlhela ti hanya hi vugandzeleri na yena, ti ta n’wi rilela, ti n’wi rila, loko ti vona musi wa ku hisiwa ka yena, ti yimile ekule hikwalaho ka ku chava ku xaniseka ka yena, ti ku: Yowe, yowe, muti lowukulu wa Babilona, muti lowo tiya! hikuva ku avanyisiwa ka wena ku tile hi nkarhi wa awara yin’we. Nhlavutelo 18:4–10.
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
Mutemo weSvondo muUnited States, unova ndiwo kutanga kwekutongwa kwekuita, uko kunofambirawo mberi, unotanga mu“awa” iyo vana vaMwari vachiri muBhabhironi vanodanwa kubudiswa nechiratidzo. Ndiwo “awa” iyo kutongwa kunouya pamusoro pe“guta iro guru, Bhabhironi”. Kutongwa kwaro, kunomiririrwa neshoko rokuti “awa,” kunofukidza nguva iyo rimwe boka raMwari rinodanwa richibudiswa muBhabhironi.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Uye nezuva iro kuchava nemudzi waJese, uchamira sechiratidzo kuvanhu; kwaari ndiko kuchatsvagwa navaHedheni; uye zororo rake richava rinokudzwa. Zvino zvichaitika nezuva iro, kuti Ishe vachazotandavadzazve ruoko rwavo rwechipiri, kuti vadzore vakasara vavanhu vavo, vachange vasara, kubva kuAsiria, uye kubva kuIjipiti, uye kubva kuPatrosi, uye kubva kuKushi, uye kubva kuEramu, uye kubva kuShinari, uye kubva kuHamati, uye kubva kuzvitsuwa zvegungwa. Uye vachasimudzira marudzi chiratidzo, uye vachaunganidza vakadzingwa vaIsraeri, vagounganidza pamwe chete vakaparadzirwa vaJudha kubva kumativi mana enyika. Isaya 11:10–12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
INkhosi yabiza bantfu baphume eBhabhiloni ngekuhamba kwengelosi yekucala nga-1844, futsi ingelosi yesibili yalowo mlandvo itawuphindzaphindvwa etinsukwini tekugcina, lapho “iNkhosi iyawuphindza ibeke sandla sayo kwesibili kubuyisa insali yesive sayo.” Insali yesive Layibita “futsi” kutsi iphume, ayisiyo indvwe, ngobe indvwe “iyimphandze yaJese,” lema njenga “ndvwe” lowo “beTive labayifunako.” Ngesikhatsi sesibili, Nkulunkulu uyawubita tive tiphume eBhabhiloni.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
U ta endla sweswo hi ku sungula hi ku hlengeleta “lava hlongoriweke va Israele,” lava nga “lava hangalasiweke va Yuda,” naswona lava taka “va huma emakhonweni ya mune ya misava,” loko va hlengeletiwa swin’we emakumu ka masiku manharhu ni hafu ya ku etlela va file exitarateni xa Nhlavutelo ndzima ya khume na rin’we, lexi fambaka hi le nkoveleni wa Ezekiele wa marhambu lama feke ni lama omeke.
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
“Ihora” apo mutongo wokuita unotanga pamusoro pe“Bhabhironi,” iro “guta guru,” ndiro “ihora” rimwe chete re“kudengenyeka kukuru kwenyika” rinotaurwa muna Zvakazarurwa 11. Mutongo wokuita waMwari unotanga pa“ihora” iroro, nokuti muna chitsauko 11 chaZvakazarurwa, kune vane zviuru zvinomwe vanourayiwa mu“ihora” rokudengenyeka kwenyika. Izvo zviuru zvinomwe zvakamiririrwa ne“varume vane simba zvikuru” vaNebhukadhinezari, avo vakafa vachikandira Shadhiraki, Meshaki, naAbhedhinego muchoto chakanga chapiswa “kanomwe” kupfuura zvakajairika. MuChimurenga cheFrance, “zviuru zvinomwe” zvakamiririra umambo hweFrance, kana kuti varume varo vane simba. Hakusi kuti Bherishazari chete ndiye akaurayiwa muchitsauko 5, asi hondo yakewo yakaparadzwa. “Ihora” remutemo weSvondo rinotanga kushushwa kunomiririrwa nokukandirwa kwevanhu vaMwari muchoto, asi rinoratidzawo kutanga kwomutongo wokuita waMwari pamusoro peguta guru Bhabhironi.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
Icho “awa”wo yahitwa huruuko nkuru yo mu Byahishuwe igice cya cumi na kimwe, aho ya magufa yari yarapfuye mbere, yiciwe mu nzira n’inyamaswa yavuye ikuzimu, azamurwa ajyanwa mu ijuru nk’ikimenyetso. Aho ni na bwo kandi hantu habera ya “awa” imwe, igihe ishyano rya gatatu, ari na ryo mpanda ya karindwi, rivuzwa. Mpanda ya karindwi ni ryo shyanо rya gatatu, kandi intego y’iyo mpanda ya nyuma y’ishyano si ugucira urubanza gusa abahatira kuramya ku Cyumweru, ahubwo ni no kurakaza amahanga. Iryo shyanо rya gatatu, mpanda ya karindwi, no kurakaza amahanga, byose ni ibimenyetso bivuga ku ruhare rw’ubuhanuzi rwa Isilamu, kandi byose bishyirwa muri ya “awa” y’iyo huruuko nkuru.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
I oni usłyszeli donośny głos z nieba, mówiący do nich: Wstąpcie tutaj. I wstąpili do nieba w obłoku, a ich nieprzyjaciele patrzyli na nich. I o tej samej godzinie nastąpiło wielkie trzęsienie ziemi, i dziesiąta część miasta runęła, a w trzęsieniu ziemi zginęło siedem tysięcy ludzi; a pozostali zlękli się i oddali chwałę Bogu nieba. Drugie biada przeminęło; a oto trzecie biada nadchodzi szybko. I zatrąbił siódmy anioł; i rozległy się donośne głosy w niebie, mówiące: Królestwa tego świata stały się królestwami naszego Pana i jego Chrystusa; i będzie królował na wieki wieków. A dwudziestu czterech starszych, którzy siedzieli przed Bogiem na swoich tronach, upadło na swoje oblicza i oddało pokłon Bogu, mówiąc: Dziękujemy Tobie, Panie Boże Wszechmogący, który jesteś, i który byłeś, i który masz przyjść; ponieważ objąłeś swą wielką moc i objąłeś panowanie. I rozgniewały się narody, i nadszedł Twój gniew, i czas umarłych, aby zostali osądzeni, i abyś dał zapłatę sługom Twoim, prorokom, i świętym, i tym, którzy boją się Twego imienia, małym i wielkim; i abyś wytracił tych, którzy niszczą ziemię. Objawienie 11:12–18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
Mapfupa akafa aEzekieri anokwira “kudenga ari mugore; uye vavengi vawo” vano“aona” mu“awa” inotanga kurira mimhanzi yaNebhukadhinezari, uye hure reTire rinotanga kuimba, uye Israeri yakatsauka inotanga kutamba. Israeri yakatsauka inomiririra muporofita wenhema, mambo Nebhukadhinezari ndiye dhiragoni uye hure reTire ndicho chikara. Kutamba uku kunoratidzwa nevaporofita vaBhaari nevaporofita vematanda matsvene munyaya yaEriya. Kwakaratidzwawo nokutamba kwaSarome, mwanasikana waHerodhiasi. Bhaari ndiye mwari wenhema wechirume uye Ashtaroti ndivo vaporofita vematanda matsvene, chinova chidhori chechikadzi. Pamwe chete vanomiririra kubatanidzwa kwechechi (mukadzi) nehurumende (murume). Pamwe chete vanomiririra muporofita wenhema weUnited States. Sarome anoratidza kuti muporofita wenhema mwanasikana weRoma, ane mufananidzo uri kubatanidzwa kwechechi nehurumende muUnited States.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
Naizvozvo panguva iyo vamwe vaKaradhea vakaswedera vakamhan’arira vaJudha. Vakataura vakati kuna mambo Nebhukadhinezari, Imi mambo, rarama nokusingaperi. Imi mambo, makapa chirevo chokuti munhu mumwe nomumwe anonzwa kurira kwenyanga, nenyere, rudimbwa, sakabhuti, psalteri, nedhizimari, nemhando dzose dzomumhanzi, anofanira kuwira pasi achinamata chifananidzo chendarama; uye ani naani asingawiri pasi nokunamata, anofanira kukandwa pakati pevira romoto unopfuta. Kune vamwe vaJudha vamakagadza pamusoro pezvinhu zvenyika yeBhabhironi, Shadhireki, Misheki, naAbhedhinego; varume ava, imi mambo, havana kukukudzai; havashumiri vamwari venyu, uye havanamati chifananidzo chendarama chamakamisa. Danieri 3:8–12.
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
Munguva iyoyo, vavengi vaShadraka, Meshaka naAbhedhinego vakaona kuti vakaramba chiratidzo chechikara, zvino vakakumbira kuna mambo kuti aite mutongo wakanga warayirwa. Munguva iyoyo, mutemo weSvondo, unova kuzununguswa kunosangana nechikara chenyika (kudengenyeka kwenyika), hasha nehasha huru zvaNebhukadhinezari zvinoratidzwa.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
Ipapo ay hi Nabucodonosor, ha iya kapungot ngan kasina, nagsugo nga dad-on hira Sadrach, Mesach, ngan Abednego. Ngan gindara nira ini nga mga lalaki ngadto ha atubangan han hadi. Daniel 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
Ukuhlushwa okwenziwa kubafakazi bakaNkulunkulu ababili (uShadiraki, uMeshaki no-Abedi Nego), kwenziwa lapho benqaba ukukhothama, noma njengoba iSambulo 11 sikubeka—bema ngezinyawo zabo.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Zvino shure kwamazuva matatu nehafu Mweya woupenyu wakabva kuna Mwari ukapinda mavari, vakamira netsoka dzavo; kutya kukuru kukawira pamusoro paavo vakavaona. Vakanzwa inzwi guru richibva kudenga richiti kwavari, Kwirai kuno. Vakakwira kudenga vari mugore; vavengi vavo vakavatarisa. Zvakazarurwa 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
Vasingakotami, vanomira netsoka dzavo sehondo huru yaEzekieri. Vanomira pavanogamuchira vozoparidza shoko rokuiswa chisimbiso rinoramba kuumbwa kwesungano yechechi nehurumende muUnited States, uye rinoyambira pamusoro pomutemo weSvondo uri kuuya nokukurumidza, uye rinoratidza kuti kutonga kwaMwari kwokutsiva kwava pedyo kuzadzikiswa neIslam yeNhamo yechitatu. Shoko reKuchema kwaPakati peusiku rinomiririrwa ne“chakavanzika” chakazarurirwa Danieri muchitsauko chechipiri, uye apo vanhu vaMwari vomazuva okupedzisira vanogadzikana mu“chokwadi” ichocho, havagoni uye havazozununguswi nokudengenyeka kwenyika kwava pedyo.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Basa riri muBattle Creek nderomutowo umwe chete. Vatungamiriri vari musanatorium vakasangana nevasingatendi, vachivabvumira kupinda mumisangano yavo yokurangana, zvikuru kana zvishoma, asi zvakaita sokuti vari kushanda meso avo akavharwa. Vanoshayiwa njere dzokunzwisisa kuti chii chichatiwira chero panguva ipi zvayo. Kune mweya wokupererwa, wehondo nowokudeurwa kweropa, uye mweya iwoyo ucharamba uchiwedzera kusvikira pamugumo chaiwo wenguva. Pakarepo apo vanhu vaMwari vanenge vaiswa chisimbiso pahuma dzavo—hachisi chisimbiso kana chiratidzo chipi nechipi chinoonekwa, asi kusimbiswa muchokwadi, zvose mupfungwa nomumweya, zvokuti havachagoni kuzununguswa—pakarepo apo vanhu vaMwari vanenge vaiswa chisimbiso uye vagadzirirwa kuzununguswa, zvichauya. Zvirokwazvo, zvatotanga kare. Kutonga kwaMwari kwava pamusoro penyika zvino, kuti kutinyevera, kuti tizive zviri kuuya.” Manuscript Releases, bhuku 10, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
Kuisa mucherechedzo kunomiririra chiratidzo icho pakutanga chisingagoni kuonekwa navanhu, asi pashure chinozoonekwa navose. Kana vanhu vaMwari vachigamuchira shoko reKudanidzira kwaPakati peUsiku, iro rakamiririrwa ne“chakavanzika” chakazarurirwa Danieri muchitsauko chechipiri, vanenge vagamuchira “chakavanzika” chemufananidzo wechikara unotungamirira kuchiratidzo chechikara, icho chinounza kutongwa kwaMwari, uko kunozadzikiswa kubudikidza neIslam. Izvi zvinoitika panguva iyo “mweya wokupererwa, wehondo nowokudeurwa kweropa” uri kuwedzera. Nguva iyoyo ndiyo zvino. Zvinoitika apo vatungamiriri veAdventism vasingagoni kuona nokuda kweupofu hweRaodhikia. Mukati menguva yokuisa mucherechedzo, iyo inopedziswa paKudanidzira kwaPakati peUsiku, chisimbiso chinoiswa pahuma dzemhandara dzakachenjera, asi hachionekwi. Shadhireki, Meshaki naAbhedhinego vanomiririra avo vakadzikama muzvokwadi, sezvinoratidzwa nenhaurirano yavo naNebhukadhinezari.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
Nebhukadhinezari akataura akati kwavari, Ichokwadi here, imi Shadhiraki, Meshaki, naAbhedhinego, kuti hamushumiri vamwari vangu, kana kunamata chifananidzo chendarama chandakamisira? Zvino kana mava kugadzirira kuti panguva yamunonzwa kurira kwehwamanda, nenyere, rudimbwa, sambhuke, psalteri, nedhasimiri, nemarudzi ose enziyo, muwire pasi munamate chifananidzo chandakaita; zvakanaka; asi kana musinganamati, muchakandwa nenguva iyoyo mukati mevira remoto unopfuta; zvino ndiani Mwari uyo angakununurai paruoko rwangu? Shadhiraki, Meshaki, naAbhedhinego vakapindura vakati kuna mambo, Imi Nebhukadhinezari, hatina hanya nokukupindurai panyaya iyi. Kana zvakadaro, Mwari wedu watinoshumira anogona kutinunura kubva muviro remoto unopfuta, uye achatirwira paruoko rwenyu, imi mambo. Asi kana zvisina kudaro, zivai henyu, imi mambo, kuti hatingashumiri vamwari venyu, kana kunamata chifananidzo chendarama chamakamisira. Danieri 3:14–18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
Ngemuva kwalokho la madoda amathathu afanelekayo ayobonakalisa uphawu lukaNkulunkulu olubonakalayo. Yilabo kuphela abaqale babe nophawu olungaphakathi olungabonakaliyo abayobandakanyeka ekubonakaliseni uphawu lukaNkulunkulu ngesikhathi lapho kumele lubonakale khona.
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
Ipapo Nebhukadhinezari akazadzwa nehasha huru, uye chimiro chechiso chake chikashanduka pamusoro paShadhiraki, Meshaki, naAbhedhinego; naizvozvo akataura, akaraira kuti vira ripiswe kanomwe kupfuura zvayaiwanzoitwa. Uye akaraira varume vane simba zvikuru vaiva muhondo yake kuti vasunge Shadhiraki, Meshaki, naAbhedhinego, uye vavakande muvira remoto rinopfuta. Ipapo varume ava vakasungwa vakapfeka majasi avo, nemabhurukwa avo, nenguwani dzavo, nedzimwe nguvo dzavo, vakakandwa pakati pevira remoto rinopfuta. Naizvozvo, nokuti murayiro wamambo wakanga wakasimba, uye vira rakanga richipisa zvikuru, murazvo womoto wakauraya varume vaya vakanga vasimudza Shadhiraki, Meshaki, naAbhedhinego. Uye varume ava vatatu, Shadhiraki, Meshaki, naAbhedhinego, vakawira pasi vakasungwa pakati pevira remoto rinopfuta. Ipapo mambo Nebhukadhinezari akashamiswa, akasimuka nokukurumidza, akataura akati kuvakuru vake vezano, Hatina kukanda varume vatatu vakasungwa pakati pomoto here? Vakapindura vakati kuna mambo, Zvokwadi, imi mambo. Akapindura akati, Tarirai, ndinoona varume vana vasina kusungwa, vachifamba pakati pomoto, uye havana chavakuvara nacho; uye chimiro chomunhu wechina chakafanana noMwanakomana waMwari. Danieri 3:19–25.
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
OFakazi ababili, abamelwe nguShadiraki, Meshaki no-Abhedinego, base bephakanyiswa njengophawu lokumisa, bese kuthi-ke uphawu lubonakale.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Basa reMweya Mutsvene ndere kupomera nyika pamusoro pechivi, pamusoro pokururama, uye pamusoro pokutongwa. Nyika inogona kungoyambirwa chete kana ichiona avo vanotenda chokwadi vachitsveneswa nechokwadi, vachifamba maererano nemisimboti yakakwirira uye mitsvene, vachiratidza nenzira yakakwirira, yakasimudzwa, mutsara wokupatsanura pakati paavo vanochengeta mirairo yaMwari, naavo vanoitsika netsoka dzavo. Kutsveneswa kweMweya kunoratidza pachena mutsauko pakati paavo vane chisimbiso chaMwari, naavo vanochengeta zuva renhema rokuzorora. Kana muedzo wasvika, zvicharatidzwa pachena kuti chiratidzo chechikara chii. Ndiko kuchengeta Svondo. Avo, mushure mokunge vanzwa chokwadi, vachiramba vachiona zuva iri setsvene, vanotakura chiratidzo chomunhu wechivi, uyo akafunga kushandura nguva nemitemo. Bible Training School, December 1, 1903.
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
Pa mutemo weSabata, United States ichatendeukira kuUnited Nations kuti izadzise basa rayo rechiporofita. Inofanira kunyengera nyika neminana yainoita, sezvinomiririrwa nekutamba kwaSalome. Painenge ichiita kutamba kwayo kwekunyengera, hure reTire richange richiimba nziyo dzaro, uye orkestra yaNebhukadhinezari icharidza mimhanzi. United States ndiyo inotungamira mukumanikidza nyika kuti igamuchire rwiyo urwu, uye ikotamire pamberi pechifananidzo.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Zvino ndikaona chimwe chikara chichikwira chichibva panyika; chakanga chine nyanga mbiri dzakaita sedzegwayana, asi chaitaura seshato. Uye chinoshandisa simba rose rechikara chokutanga pamberi pacho, chichiita kuti nyika navose vanogaramo vanamate chikara chokutanga, icho ronda racho rwokufa rwakanga rwaporeswa. Uye chinoita zvishamiso zvikuru, kusvikira chichiita kuti moto uburuke uchibva kudenga uuye panyika pamberi pavanhu. Uye chinonyengera vanogara panyika nenzira yezvishamiso izvo chakatenderwa kuita pamberi pechikara; chichiti kune vanogara panyika vaite mufananidzo wechikara, icho chakanga chine ronda remunondo, asi chikararama. Uye chakapiwa simba rokupa mweya kumufananidzo wechikara, kuti mufananidzo wechikara utaurewo, uye uite kuti vose vasingadi kunamata mufananidzo wechikara vaurawe. Uye chinoita kuti vose, vaduku navakuru, vapfumi nevarombo, vakasununguka navaranda, vagamuchire chiratidzo muruoko rwavo rworudyi kana pahuma dzavo; uye kuti kusava nomunhu angatenga kana kutengesa, kunze kwouyo ane chiratidzo, kana zita rechikara, kana nhamba yezita racho. Pano pane uchenjeri. Ngaaverenge nhamba yechikara uyo ane kunzwisisa; nokuti inhamba yomunhu; uye nhamba yacho inoti mazana matanhatu namakumi matanhatu nenhanhatu. Zvakazarurwa 13:11–18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
Egipita mumazuva okupedzisira rinomiririra nyika (iyo panguva iyoyo ichange ichitongwa neUnited Nations), asi kune “Nhamo” (chiratidzo cheIslam), yakataurwa pamusoro paavo (United States) vanotendeukira kuEgipita kuti vabatsirwe. Apo vatatu vaya vanokudzwa vanokandirwa muchoto chemoto uye vava mureza wenyika, choto ichocho hachisi chaizvoizvo choto chaNebhukadhinezari.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
Mune avo vanoenda kuIjipiti kundotsvaka rubatsiro; vanotsamira pamabhiza, vachivimba nengoro dzehondo nokuti dzakawanda, uye navatasvi vemabhiza nokuti vane simba guru kwazvo; asi havatariri kuna Iye Mutsvene waIsraeri, uye havatsvaki Jehovha! Kunyange zvakadaro naiyewo akachenjera, uye achaunza zvakaipa, uye haangadzoseri shoko rake; asi achasimuka achirwa neimba yavanoita zvakaipa, uye nerubatsiro rwavaya vanoita zvakaipa. Zvino vaIjipiti vanhu, kwete Mwari; namabhiza avo inyama, kwete mweya. Kana Jehovha akatambanudza ruoko rwake, vose unobatsira nowobatsirwa vachagumburwa, uye vose vachaparara pamwechete. Nokuti zvanzi naJehovha kwandiri, Sezvinoita shumba neshumba ichiri duku ichidzvova pamusoro pechayabata, kana boka ravarindi rikadaidzwa kuti riuye kuzorwa nayo, haingatyi inzwi ravo, uye haizvininipisi nokuda kwemherehere yavo: saizvozvo Jehovha wehondo achaburuka kuzorwa negomo reZiyoni, uye nechikomo charo. Seshiri dzinobhururuka, saizvozvo Jehovha wehondo achadzivirira Jerusarema; achiridzivirira acharinunura; uye achipfuura pamusoro acharichengetedza. Dzokerai kwaari, iye wamakamupandukira zvikuru, imi vana vaIsraeri. Nokuti nezuva iro mumwe nomumwe acharasa zvifananidzo zvake zvesirivha, nezvifananidzo zvake zvegoridhe, zvamakazviitira namaoko enyu kuti zvive chivi kwamuri. Ipapo muAsiriya achawa nebakatwa, risati riri romunhu ane simba; nebakatwa, risati riri romunhuwo zvake, richamudya; asi achatiza bakatwa, uye majaya ake achavhunduswa. Uye achayambukira kunhare yake nokutya, namachinda ake achatya mureza, ndizvo zvinotaura Jehovha, ane moto wake muZiyoni, nechoto chake muJerusarema. Isaya 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Yerusalemu ndiwo muvira uchatariswa nenyika, uye vachaona varume vana vachifamba mauri.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
Ipapo Nebhukadhinezari akaswedera kumuromo wevira romoto unopfuta zvikuru, akataura achiti, Shadhiraki, Meshaki, naAbhedhinego, imi varanda vaMwari Wokumusorosoro, budai, muuye pano. Ipapo Shadhiraki, Meshaki, naAbhedhinego vakabuda vari pakati pomoto. Zvino machinda, navabati, navakuru vehondo, navarairi vamambo, vaungana pamwe chete, vakaona varume ava, pamiviri yavo moto usina kuva nesimba, kunyange bvudzi rimwe remisoro yavo rakanga risina kutsva, kana nguvo dzavo dzakanga dzisina kushanduka, uye kunyange munhuwi womoto wakanga usina kuvabata. Ipapo Nebhukadhinezari akataura achiti, Ngaarumbidzwe Mwari waShadhiraki, naMeshaki, naAbhedhinego, iye akatuma mutumwa wake, akanunura varanda vake vakavimba naye, vakashandura shoko ramambo, vakazvipira miviri yavo, kuti varege kushumira kana kunamata mumwe mwari upi noupi, asi Mwari wavo pachavo. Danieri 3:26–28.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
Nebukadhinezari akabva apa mumwe murau. Murau iwoyo unomiririra murau wokupedzisira mumazuva okupedzisira. Anobudisa murau worufu, uyo, mukuedza kwake kusina simba kusimudzira Mwari wokudenga, pachokwadi uri chiratidzo chouprofita chomurau worufu pakuguma kwenyika. Nebukadhinezari, anomiririra mambo panguva yokuguma kwenyika, chiratidzo chemadzimambo gumi eshato anoita upombwe nechifeve cheRoma. Murau unotevera muchiitiko chouprofita murau worufu, uye kunyange hazvo Nebukadhinezari achizivisa nguva yake, pachokwadi ari kumiririra murau wokupedzisira womubatanidzwa une zvikamu zvitatu mumazuva okupedzisira. Murau iwoyo ndiwo murau worufu unotanga kushanda pashure pokunge nguva yomukana yapera, asi hauzomboshandiswi kuvanhu vaMwari.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Naizvozvo ndinopa chirevo ichi, kuti vanhu vose, nendudzi dzose, nendimi dzose, vanotaura chinhu chipi nechipi chisakarurama pamusoro paMwari waShadhraki, Meshaki, naAbhedhinego, vachatemwa-temwa, uye dzimba dzavo dzichaitwa murwi wemarara; nokuti hakuna mumwe Mwari angagona kurwira nokuponesa nenzira yakadai. Ipapo mambo akakwidziridza Shadhraki, Meshaki, naAbhedhinego, mudunhu reBhabhironi. Danieri 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Zvino takatoisa munyaya zvakakwana kubva muzvitsauko zvitatu zvokutanga zvaDhanieri kuti titange kufungisisa kwedu pamusoro pezvitsauko zvechina necheshanu, izvo zvinotongwa nemusimboti wouprofita wokuti “dzokorora uwedzere”. Dhanieri chitsauko 4 chinoratidza 1798 nokutanga kwechikara chenyika, uye Dhanieri chitsauko 5 chinoratidza mutemo weSvondo, pamwe nokuguma kwechikara chenyika apo chinotaura sedhiragoni. Zvitsauko zviviri izvi zvinofanira kuunzwa pamwe chete “mutsara pamusoro pomutsara” nezvitsauko zvitatu zvokutanga kuti pavakwe pamusoro pechimiro chemashoko engirozi nhatu. Nemhaka yechokwadi ichi, tichatanga nokunyatsotsanangura musimboti wokuti “mutsara pamusoro pomutsara”.
We will continue in the next article.
Tutaendelea katika makala inayofuata.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Bhelisazara akanga apiwa mikana mizhinji yokuziva nokuita kuda kwaMwari. Akanga aona sekuru vake Nebhukadhinezari vachidzingwa kubva munzanga yavanhu. Akanga aona njere idzo mambo aive nokuzvikudza nadzo dzichibviswa noUyo akanga amupa njere idzodzo. Akanga aona mambo achidzingwa kubva muushe hwake, achiitwa shamwari yemhuka dzesango. Asi rudo rwaBhelisazara rwekunakidzwa nokuzvikudza rwakadzima zvidzidzo zvaaifanira kunge asina kumbokanganwa; uye akaita zvivi zvakafanana nezvakaunza kutongwa kunooneka pamusoro paNebhukadhinezari. Akaparadza mikana yaakanga apiwa nenyasha, achiregeredza kushandisa mikana yaiva mumaoko ake yokuzivana nechokwadi. ‘Ndinofanira kuitei kuti ndiponeswe?’ waive mubvunzo wakasiyiwa mambo mukuru asi benzi uyu asina hanya nawo.” Bible Echo, April 25, 1898.