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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eighteen

Bhukuḽa ya Yoele na Kereke ya Sevhedendosi ya Laodikea — Nomboro ya Fumi na Malozi

Number Eighteen

ဣဿရာယ်တစ်ဆယ့်ရှစ်

Author

Jeff Pippenger

Published

December 25, 2025

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We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Tiri kufunga pamusoro pesungano yaAbramu, uye hatichati tabata chikamu chechiporofita chaAbramu chine kubatana kwakananga nendima dzokutanga dzebhuku raJoeri. Chiporofita chaAbramu chemakore 400 euranda, pamwe chete nemakore 430 aPauro, zvinoburitsa chimiro chechiporofita chinoenderana nemakore 1290 aDanieri 12:11. Chiporofita chemakore 1290 chendima yegumi neimwe ndiyo nguva yechiporofita yeomega yomutsetse wemakore 430 waAbramu naPauro. Chokwadi ichi chinhu chiri pakati pezvinhu zvinoburitswa pachena mumazuva okupedzisira zvinoparadzanisa vakachenjera navakaipa.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Ine chokuita nechiporofita cheomega chemakore 430 kwaiva nechiratidzo che “zvizvarwa zvina,” chichiratidza nguva yokuedzwa yerudzi rwakanga rwakabata vanhu vaMwari vakasanangurwa muusungwa. Kuna Mozisi rwaiva Ijipiti; asi kuna vane zana namakumi mana nezvina zvuru, vanoimba rwiyo rwaMozisi, ihwo nhoroondo yeUnited States kubva muna 1798 kusvika kumutemo weSvondo. United States, inomiririrwa se “chikara chenyika” muna Zvakazarurwa 13, inotanga segwayana uye inoguma ichitaura seshato. Josefa, chiratidzo cheGwayana, anomiririra nguva yorugare rwakati muIjipiti, kusvikira kwava naFarao mutsva, ipapo usungwa hwobva hwatanga. Saka, rudzi runotongwa muchizvarwa chechina, rwakanga rwuri Ijipiti kuna Mozisi, ndirwo United States. Vakasara vanotongwa pamutemo weSvondo sezvakaratidzwa nezvematenda akaguma kuvaHebheru neropa pamatanda emikova yavo, uye pashure paizvozvo kurudzi rweIjipiti paGungwa Dzvuku. Josefa naMozisi vanomiririra Farao akanaka naFarao akaipa, izvo kuUnited States zvinova kutanga gwayana, uyezve shato.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Unabii wa hukumu wa Abramu katika kizazi cha nne ulijumuisha ukweli kwamba kufungwa kwa muda wa rehema ni jambo la hatua kwa hatua; kwa maana ndani ya utimilifu wa unabii wa Abramu katika maisha ya Musa, si kwamba tu muda wa rehema ulifungwa kwa Misri, bali pia bado ulikuwapo wakati kwa Waamori kuijaza kikombe chao cha muda wa rehema ya majaribio—baada ya Misri kuijaza yao. Bahari ya Shamu kwa Misri ilikuwa sheria ya Jumapili kwa Marekani, na kisha “kila nchi nyingine duniani kote” “itafuata mfano” wa Marekani, kama inavyowakilishwa na Waamori baada ya kufungwa kwa muda wa rehema wa Misri.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

VaAmori ndivo rumwe rwemarudzi gumi anomiririra nyika, kubva parwizi rweIjipiti kusvikira parwizi rweBhabhironi, musungano waAbramu; saka VaAmori vanomiririra ndudzi dzenyika, dzinovharirwa nguva yadzo yomukana wokutendeuka somarudzi, mushure memutemo weSvondo muUnited States. VaAmori chiratidzo cheBhaibheri chokutongwa kunovharira nyika, uye izvi zvinoitika muchizvarwa chechitatu nechina. Gungwa Dzvuku chiratidzo chokuvharwa kwenguva yomukana wokutendeuka kweUnited States, uye VaAmori vanomiririra ndudzi dzinoramba dzichivharirwa nguva yadzo yomukana wokutendeuka zvishoma nezvishoma kusvikira mukana wokutendeuka kwavanhu wavharwa. Naizvozvo, VaAmori chiratidzo chenguva yenhamo yomutemo weSvondo paGungwa Dzvuku kusvikira parusununguko rwemhepo yokumabvazuva, apo nzira yorununuro inovhurirwa vanhu vaMwari.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Asi chiporofita chaAbramu hachingobati bedzi chizvarwa chechina maererano neUnited States seIjipiti, nenyika sevaAmori, asi chinokosha zvikuru ndechokuti chinoisa chizvarwa chevanhu vaMwari vanoyambuka Gungwa Dzvuku sechiri “chizvarwa chechina.” Kana tachera tikabudisa, zvatinogona kuchera tikabudisa, kubva pakunzwisisa kwe“zvizvarwa zvina” mudanho rokutanga ramatanho matatu aAbramu, tichazotarisa danho rechipiri nerechitatu resungano yaAbrahama. Danho rechipiri ndiro chitsauko chegumi nenomwe, uye danho rechitatu, chokwadi—chitsauko chemakumi maviri nezviviri.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Muna Danieri chitsauko chegumi nembiri, panotsanangurwa nguva nhatu dzechiporofita, uye dzose dzinomirira nguva yechiporofita yakaguma muna 1844. Nguva nhatu idzodzo dzinosunungurwa muchisimbiso mumazuva okupedzisira, uye nguva nhatu idzodzo dzinomirira kuwedzera kwezivo kunosvika pamusoro pevanhu vaMwari mumazuva okupedzisira. Kristu somurume akapfeka nguo yomucheka wakaisvonaka, anobudisa nguva yokutanga panguva nhatu idzodzo dzechiporofita mundima yechinomwe, uye mukuita saizvozvo, anozvibatanidza nengirozi yaZvakazarurwa gumi, isina kumira pamusoro pemvura, asi pamusoro penyika negungwa.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Ndipo malaika yule niliyemwona amesimama juu ya bahari na juu ya nchi akainua mkono wake kuelekea mbinguni, akaapa kwa yeye aliye hai milele na milele, aliyeziumba mbingu na vitu vilivyomo ndani yake, na nchi na vitu vilivyomo ndani yake, na bahari na vitu vilivyomo ndani yake, ya kwamba hapangekuwapo tena wakati. Ufunuo 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

Mundima yetuko ya kumi na mibale, umuntu yule wavwari na nguo ya kitani naye huapa kwa Yeye aishiye milele.

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

> Ini ndakanzwa murume akanga akapfeka nguo yomucheka mutete, akanga ari pamusoro pemvura yorwizi; zvino paakasimudza ruoko rwake rworudyi noruoko rwake rworuboshwe kudenga, akapika naiye anorarama nokusingaperi kuti zvichava zvenguva, nenguva, nehafu yenguva; uye kana apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedzwa. Danieri 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Tinoudzwa kubudikidza nekufemerwa kuti mutsara mumwe chete wechiporofita uri mubhuku raDanieri unotorwazve mubhuku raZvakazarurwa, uye kunzwisisa kwechiMillerite ndekwekuti tsananguro mbiri idzi ndima dzinoenderana pamusoro paKristu. Kristu seNgirozi ine kabhuku kaduku, achiratidza kuguma kwekushandiswa kwenguva yechiporofita muna 1844 mubhuku raZvakazarurwa, uye Kristu seMunhu akapfeka mucheka wakanaka mubhuku raDanieri, achiratidza kuti kana mutemo weSvondo muUnited States wasvika, zvishamiso zvose zvechiratidzo chekupedzisira chaDanieri zvinenge zvapedzwa. Mukati menhoroondo iyoyo tsvene, inotangira uye inoguma pamutemo weSvondo, vanhu vaMwari vaifanira kuparadzirwa kwenguva inomiririrwa nechiratidzo che1260. Nguva yokuparadzirwa inotangira mutemo weSvondo inoratidzwa muna Zvakazarurwa chitsauko chegumi nerimwe apo Mozisi naEria vanourayiwa uye vanofa mumugwagwa kwemazuva matatu nehafu, icho chiri chiratidzo che1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Mundima yechinomwe, murume akapfeka nguo yerineni anozivisa kuti kana kuparadzirwa kwesimba ravanhu vatsvene kwapera mazuva aro matatu nehafu, “zvishamiso” zvinowira vanhu vaMwari vemazuva okupedzisira zvichange zvapera. Takapeta chinyorwa chapfuura netsananguro yaSista White pamusoro paZekariya chitsauko chechitatu. Mutsara wokutanga wakati, “Chiratidzo chaZekariya pamusoro paJoshua neMutumwa chinoshanda nesimba rakasarudzika pachisangana nezvakaitika kuvanhu vaMwari mumifananidzo yokupedzisira yezuva guru rokuyananisa.” Muchitsauko ichocho, uye mutsananguro yakafuridzirwa yaSista White pamusoro pechitsauko ichocho, zviuru zana namakumi mana nezvina ndivo “varume vanoshamiswa.” “Zvishamiso” zvechiratidzo chokupedzisira chaDanieri zvinopedziswa nemutemo weSvondo, ndizvo “zvishamiso” zvine chokuita nokuiswa chisimbiso pavanhu vaMwari.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Chitsauko chegumi nembiri chaDanieri chinopa chiedza chinonamatira zvisimbiso zviuru zana namakumi mana nezvina mumazuva okupedzisira. Chiedza ichocho chinomiririrwa nenguva nhatu dzechiprofita, dzose dzakazivikanwa nokusimbiswa sechokwadi munhoroondo yevaMillerite. Nguva nhatu idzodzo dzinoratidzwa mundima nhatu uye imbiru nhatu dzinotsigira chimiro chechokwadi. Chimiro chechokwadi chinotsigirwa nenzira yezvikamu zvitatu. Nzira iyoyo yezvikamu zvitatu inomiririrwa, mukati mechikamu chendima pfumbamwe (4–12), nendima nhatu dzinopa nguva yechiprofita. Nguva nhatu idzodzo dzechiprofita, kana dzichiswederedzwa kubva pakunzwisisa kwekutanga kwevaMillerite, dzinobudisa nguva nhatu dzinomiririra dzinotsanangurwa maererano nokunzwisisa kwevaMillerite, asi hadzishandisi chinhu chenguva.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Nguva nhatu idzodzo dziri mukati memupanda iwoyo chaiwo weRugwaro unotsanangura “maitiro okuprofita kuvharwa nechisimbiso—uyezve kuzosunungurwa chisimbiso chacho,” zvichisanganisira rondedzero yeBhaibheri inozivikanwa zvikuru yenzira yokuedzwa katatu. Ndima pfumbamwe dzinotanga naDanieri achiudzwa kuti asimbise bhuku rake ndidzo dzacho dzinonyatsoratidza nguva nhatu idzodzo, uye mundima pfumbamwe idzodzo maitiro okucheneswa anoitwa apo chokwadi chinosunungurwa chisimbiso anoratidzwa se“kunatswa, kuitwa vachena uye kuedzwa.” Nguva nhatu dziri mundima nhatu idzodzo ndidzo kuwedzera kwezivo, panguva yokupedzisira, mumazuva okupedzisira, zvinomirira nzira yokupedzisira yokuedzwa nokuiswa chisimbiso yavanhu vaMwari vesungano. Nhoroondo iyoyo ndiyo panoratidzwa “zvinoshamisa” zvokufananidzira zvinowira vanhu vaMwari mumazuva okupedzisira. Ndapota verengazve ndima iyi.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Vipindi vitatu, katika aya tatu za kifungu chenye aya tisa, vinawakilisha kilele cha kitabu cha Danieli; na kilele kinachowakilishwa hapo ni kilele cha mstari wa ndani wa unabii; ni simulizi la jinsi jiwe “linavyokatwa” kutoka mlimani, bila mikono, ambalo ndilo simulizi la mabaki. Mstari huo wa ndani unawakilishwa katika sura ya kumi na ya kumi na mbili, na kilele cha mstari wa nje wa unabii kimo katika aya za mwisho za sura ya kumi na moja, na aya chache za kwanza za Danieli kumi na mbili.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

ඒ කාලපරිච්ඡේද තුන උලයි සහ හිද්දෙකෙල් නදிகளගේ සාක්ෂියේ දර්ශන දෙකම ළඟා වන උච්චස්ථානය ද වේ; තවද ඒ පද තුන අබ්‍රාම් සහ පාවුල් යන දෙදෙනා සාක්ෂිකරුවන් ලෙස සපයන, ගිවිසුම්-කාල අනාවැකියේ උච්චතම ඉටුවීම නියෝජනය කරන අනාවැකිමය කාලපරිච්ඡේදයක් ද අන්තර්ගත කරයි. යේසුස්, ලිනන් වස්ත්‍රධාරී මනුෂ්‍යයා ලෙස, ජලය මත හැසිරෙමින් හත්වන පදයේ සිටියි. එකොළොස්වන පදයේදී, ක්‍රිස්තුස්ගේ හඬද වන හඬ දෙකක් ලෙස, අබ්‍රාම් සහ පාවුල් සාක්ෂි දීමට සිටිති. දොළොස්වන පදයේදී දෙවියන්වහන්සේගේ ජනතාව මුද්‍රා කිරීමේ ඉතිහාසය නිරූපිත වේ; මක්නිසාද එක් ලක්ෂ හතළිස් හතර දහස කන්‍යාවන් වන අතර, කන්‍යාවන් දස කන්‍යා උපමාව අත්දකිති, සහ දොළොස්වන පදයේ ඇති ආශීර්වාදය බලා සිටින අය මත පවතී. උපමාවේ බලා සිටින, සහ “ආශීර්වාදලත්” අය නම්, දොර වසා දමන කල, විවාහයට ඇතුල් වීමට ඔවුන්ට අවසර දෙන වස්ත්‍රය ලබන අය වේ.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

Mu ndime ya saba, Yesu anafamba pamusoro pemvura, izvo zvinobereka kutya; asi Petro anosarudza kutenda, ndokutanga kufamba nekupa Mwari mbiri. Asi Petro kazhinji chiratidzo chemakirasi ose ari maviri, uye mbiri inodzoserwa shure kuva kutya, sezvo awa yake yokutongwa yakanga yasvika. Nguva yokutanga iri mundime ya saba inomirira shoko romutumwa wokutanga. Yesu ari pamusoro pemvura, chiratidzo chokutya nomutumwa wokutanga. Zvino Yesu anoratidza nguva yaAchakudza nayo vanhu vake kusati kwasvika kutongwa kwemurayiro weSvondo. Zvinhu zvitatu zvose zvavatumwa vatatu zviri mundime ya saba, nokuti ndime ya saba ndiyo yokutanga pandima nhatu dzinomirira vatumwa vatatu.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Ndime ya khume na imwe yikupereka “kubwelelapo ka viŵiri” mu ukaboni wake wa omega ku mazgu gha alpha gha Abramu na Paulo. Mazgu ghawo “ghakubwelelapo ka viŵiri” ghakukolerana limoza kuti ghafumiske uchimi wa nyengo ya phangano, ndipo ndime ya khume na imwe yikufiska uchimi uwu nga ni omega, mwa kumanyiska nyengo ya uchimi iyo yikumalilira na kugwa kwa Babulone mu 1798, ndipo ntheura yikuyimira kugwa kwa Babulone para Mikaeli wakwimilira mu mazuŵa ghaumaliro. Mu ndime ya khume na imwe tili na kubwelelapo ka viŵiri ka ŵachimi, na nyengo iyo yikuyimira kugwa kuŵiri kwa Babulone, ntheura kuyimira uthenga wa mungelo wachiŵiri uwo ukapharazga kuti, “Babulone wagwa, wagwa.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Vhesi ya sumbe ndi uthenga wa mngelo woyamba, ndipo vhesi ya khumi ndi chimodzi ndi uthenga wa mngelo wachiwiri, ndipo vhesi ya khumi ndi ziwiri, yomwe ili Danieli 12*12 kapena Danieli 144, ikunena za kusiyanitsa pakati pa anzeru ndi opusa, kumene kumakwaniritsidwa m’ntchito ya chiweruzo imene imatha ndi kuonekera kwa khalidwe pa vuto la chiweruzo. Vhesi ya khumi ndi ziwiri ndi uthenga wa mngelo wachitatu, wosonyeza mmene dziko ligawidwira m’magulu awiri, ndipo chofanana ndi chisonyezero chakunja cha mngelo wachitatu cha kugawanika komweko, ndi kugawanika kwamkati kwa mngelo wachitatu koimiridwa m’vhesi ya khumi ndi ziwiri. Vhesi ya sumbe, ya khumi ndi chimodzi, ndi ya khumi ndi ziwiri ndi uthenga wa angelo atatu, ndipo mavesiwo ndi kuunika kumene kwamasulidwa m’masiku otsiriza. Kumasulidwa kwa mavesi atatu amenewa m’masiku otsiriza kukugwirizana ndi Chivumbulutso chaputala teni.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Kristu semengeloi ane simba, pamwe chete neShumba yorudzi rwaJudha muchitsauko chegumi, akadanidzira se“shumba,” uye kudzvova kwake kwakabudisa mabhanan’ana manomwe akasimbiswa nechisimbiso, sezvakaitwawo muna Danieri chitsauko chegumi. Idzi ndidzo ndima dzinofambirana. Nokuda kwechikonzero ichi, nguva nhatu dziri muchitsauko chegumi nembiri, ndidzowo mabhanan’ana manomwe aZvakazarurwa gumi.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“Ngurumo nomwe” ingori imwe nzira yokutaura Kristu saArfa naOmega, nokuti chiratidzo chikuru che“ngurumo nomwe” ndechokuti chinomirira “kurongwa kwezviitiko” kwakaitika kubva muna 1798 kusvikira muna 1844, uko kunodzokororwa mu“zviitiko zvomunguva yemberi” izvo “zvichaziviswa maererano nokutevedzana kwazvo” munhoroondo yevane zviuru zana namakumi mana nezvina. “Ngurumo nomwe” naizvozvo chiratidzo chaArfa naOmega; uyo ariwo mavambo nokuguma; wokutanga nowokupedzisira, hwaro netembere; ibwe rekona nedombo rokupedzisa—ngurumo nomwe.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Chiedza chenguva nhatu dzekufananidzira dziri muna Danieri 12 chinofanira kuwirirana nechiedza chemabhanan’ana manomwe, nokuti ndiwo mutsetse mumwe chete wouporofita. Munguva yokutanga Kristu anosimudzira maoko ake ose kudenga, sezvaanoita noruoko rumwe chete muna Zvakazarurwa 10. Muna Zvakazarurwa 10, ruoko rwake runova chiratidzo chokuguma kwekushandiswa kwenguva youporofita, richiratidza kuchinja kubva kunguva dzouporofita kuenda kunguva dzouporofita chete. Kuchinja ikoko kwomutemo mukuru wouporofita wakashandiswa navaMillerite, kwakafananidzirwa nokuchinja kukuru kubva kune chaiko kuenda kune chomweya munguva yaKristu.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Mtume Paulo aliinuliwa ili kuanzisha kanuni kuu ya kinabii inayohusiana na mstari wa kinabii wa watu waliochaguliwa. Mwanzoni kabisa mwa Israeli wa kiroho, kanuni kuu ya kinabii inawekwa ambayo inafafanua upya agano lenyewe. Tangu wakati huo na kuendelea, kuwa mtoto wa Ibrahimu kulimaanisha kuwa mtoto wa Ibrahimu kwa imani, si kwa damu. Kanuni hiyo ya kinabii iliwekwa mahali pake hasa kupitia kalamu ya Paulo, ambaye katika jambo hili alimwakilisha Kristo katika Ufunuo sura ya kumi, akibadili na kukomesha matumizi ya kinabii ya wakati mwaka 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

संविदा जुन मानवजातिसँग गरिएको थियो, त्यो इन्द्रेणीद्वारा प्रतिनिधित्व गरिएको छ, र नोआहको जहाजले बाढीअघि र बाढीपछिको त्यो समयावधिलाई प्रतिनिधित्व गर्दछ, जब स्पष्ट रूपमा चिनिएको कुनै चुन्निएको जाति थिएन। अब्राहामको बोलावटले परमेश्वरको मानवजातिसँगको भविष्यवाणीसम्बन्धी सम्बन्धमा एउटा महान् र महत्त्वपूर्ण परिवर्तनलाई प्रतिनिधित्व गर्‍यो। अब्राहामसँग गरिएको संविदाले संविदाको इतिहासको रेखामा एउटा महान् परिवर्तनलाई प्रतिनिधित्व गर्‍यो, र यसो गर्दा यसले पावलका दिनहरूमा शाब्दिकबाट आत्मिकतर्फ भएको महान् परिवर्तनलाई, तथा 1844 मा समयको प्रयोगबाट समयको कुनै प्रयोग नहुनेतर्फ भएको परिवर्तनलाई प्रतीकात्मक रूपमा देखायो।

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Kupinduka kwekutanga musungano yaMwari nevanhu kwaiva munda weEdheni, uye shanduko yakaziviswa yaiva miganhu yakaiswa pamuti woupenyu, uye zvakabudisawo shanduko yezvipfeko, kubva kuchiedza chomweya kuenda kuganda regwayana chairo. Kupinduka kukuru kunotevera munhoroondo yesungano ndiko mafashamo, anomiririrwa naNoa, sezvakaitwa naAdamu mukupinduka kukuru kwokutanga kwesungano. Zvino kwakatevera kupinduka kuenda kuvanhu vakasarudzwa naAbrama, uko kwakazoendesa kuna Mozisi, uyo anounza misimboti youporofita yokuti zuva rinomirira gore. Musimboti iwoyo unoshandiswa kusvikira muna 1844, apo pakava nokumwe kupinduka kukuru kwesungano. Panguva huru dzenguva munhoroondo yesungano panogara paine kupinduka kukuru mumusimboti weShoko raMwari rouporofita. Kupinduka ikoko mukati menhoroondo yevane zviuru zana namakumi mana nezvina ndekwokuti Arufa naOmega iChokwadi. Arufa naOmega ndiwo musimboti wokuti magumo anogara achiratidzwa nemavambo muShoko raMwari. Wakabatanidzwa pamusimboti iwoyo waArufa naOmega, pane chimiro chezvikamu zvitatu chezwi rechiHebheru rokuti “chokwadi.”

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

గుర్తింపబడిన అవశేషుల చరిత్రంతటిలో సంభవించే ప్రధాన ప్రవచనాత్మక మార్పు, ప్రతి ప్రధాన నిబంధనాత్మక చరిత్రలో నేరుగా ప్రతినిధీకరించబడింది; ఇదే విధంగా సత్యపు ఇతర రేఖలలోనూ అది కనిపిస్తుంది. యెషయా 22:22లో ఎల్యాకీముపై ఉంచబడిన “తాళంచెవి”యే, మత్తయి పదహారవ అధ్యాయంలో పనియుమునందు పేతురుకు ఇవ్వబడిన తాళంచెవి. ఆ తాళంచెవి ఫిలదెల్ఫియా సంఘానికి ఇవ్వబడింది; మరియు మోషే చరిత్రలో మోషే ద్వారా లిఖించబడిన, మిల్లరైట్ల చరిత్రకు మాదిరిగా నిలిచిన “ఒక దినానికి ఒక సంవత్సర” సూత్రముతో అనుసంధానమగుటకు సహాయపడిన తాళంచెవి విలియం మిల్లరుకే ఇవ్వబడింది. మోషే ప్రవచనముతో మిల్లరు కలిగిన అనుసంధానం, అబ్రాము ప్రవచనముతో పౌలు కలిగిన అనుసంధానముచే ప్రతినిధీకరించబడింది. మరి మిల్లరు మోషేతో అనుసంధానమగుటలో ఆశ్చర్యమేముంది? మోషే ఓడలో పొందిన రక్షణ, నోహా ఓడలో పొందిన రక్షణతో అనుసంధానమై, ఆ రెండు నిబంధనలను కలిపివేసింది. ఏదెన్‌లో ప్రారంభమయ్యే ప్రవచనాత్మక అన్వయ మార్పులు, తుదినిబంధన ప్రజలైన నూట నలభై నాలుగు వేలమంది చరిత్రలో ప్రవచన వెలుగుకు సంబంధించిన ఒక ప్రధాన ప్రకటన గుర్తింపబడుతుందని తెలియజేస్తున్నాయి. ఆ ప్రధాన ప్రవచనాత్మక మార్పు ఏడు ఉరుములచే ప్రతినిధీకరించబడిందని నేను వాదిస్తున్నాను; అవి దానియేలు పన్నెండవ అధ్యాయంలోని మూడు కాలపరిమాణములతో నేరుగా అనుసంధానించబడియున్నవి; మరియు సత్యపు మూడు-అంచెల నిర్మాణంపై నిలిచియున్న “వరుస మీద వరుస” అన్వయమునకు ఆల్ఫా మరియు ఒమేగా సూత్రాలను ప్రయోగించినప్పుడే ఇవి గుర్తింపబడతాయి.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

Mumavhesi ayo anobva angotangira kuziviswa kwokuti “nguva haichazovipo,” Kristu akasuma kutinhira kunomwe, uko, sezvakangoitawo nechokwadi chaDhanyeri gumi nembiri—kwakavharwa nechisimbiso. Mamiriro emurume akanga akapfeka mucheka wakaisvonaka achisimudza maoko ose ari maviri muna chitsauko chegumi nembiri ndeokuzarurwa kwebhuku raDhanyeri, uye mamiriro aKristu, Shumba, muna Zvakazarurwa gumi ndeokuiswa chisimbiso pakutinhira kunomwe. Sista White anobatanidza kuiswa chisimbiso pakutinhira kunomwe nokuiswa chisimbiso pabhuku raDhanyeri.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Baada ya ngurumo hizi saba kutoa sauti zao, amri inamjia Yohana kama ilivyomjia Danieli kuhusu kile kitabu kidogo: ‘Yatie muhuri mambo yale yaliyonenwa na ngurumo saba.’ Haya yanahusu matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wake.” The Seventh-day Adventist Bible Commentary, juzuu ya 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Mabhananahungwe manomwe anotsanangurwa na Zvakazarurwa gumi neMweya weChiporofita, uye nenhoroondo yavaMillerite kubva muna 1840 kusvika kuna 1844, iyo inodzokororwa munhoroondo yevane zviuru zana namakumi mana nezvina. Mundima imwecheteyo panoti, “Chiedza chakakosha chakapiwa Johane, chakataurwa mumabhananahungwe manomwe, chaiva kurondedzerwa kwezviitiko zvaizoitika pasi peshoko rengirozi yokutanga neyechipiri. Hazvina kuva zvakanaka kuti vanhu vazive zvinhu izvi, nokuti kutenda kwavo kwaifanira zvirokwazvo kuedzwa. Mukurongeka kwaMwari zvokwadi dzinoshamisa zvikuru uye dzakakwirira dzaizoparidzwa.” VaMillerite havana kunzwisisa kuti vaizotarisana nokuodzwa mwoyo kuviri, nokuti kusanzwisisa kwavo kwakanga kwakagadzirirwa kuvaedze. VaMillerite havana kufungidzira chero “zvokwadi dzakakwirira,” kureva kuti, havana kutarisira chero “kushanduka kukuru kwechiporofita” munhoroondo yesungano.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Kunyange zvazvo “zvakanga zvisiri zvakanaka kuti” vanhu vechiMillerite “vazive zvinhu izvi,” vane zviuru zana namakumi mana nezvina vanoedzwa nenhoroondo imwe cheteyo, asi kwete nokusanzwisisa nhoroondo yacho vasina mhosva, asi nokusanzwisisa nhoroondo yamunofanira kuziva. Ndiwo muedzo mumwe chetewo, asi wakatendeuswa. Johane muna Zvakazarurwa 10, kutanga-kwose uye zvikurukuru, anomiririra vane zviuru zana namakumi mana nezvina, uye chete panzvimbo yechipiri, sangano rechiMillerite remutumwa wokutanga nowechipiri. Izvi zvinoonekwa kana muchiona Johane achiziviswa pachine nguva, asati adya kabhuku kaduku, kuti kaizova kanotapira vozotevera kuvava. Hazvina kunaka kuti vaMillerite vazive zvairehwa nazvo, asi Johane anomiririra vanhu vanoziva pachine nguva zvinoitika apo vaMillerite vakadya kabhuku kaduku.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Zvino ndakaenda kumutumwa ndikati kwaari, Ndipei bhuku duku iro. Iye ndokuti kwandiri, Ritorere uridye rose; richavava mudumbu mako, asi mumuromo mako richava rinotapira souchi. Zvino ndakatora bhuku duku muruoko rwomutumwa, ndikaridya rose; uye mumuromo mangu rakanga rinotapira souchi; asi pakarepo pandakaridya, dumbu rangu rakavava. Zvakazarurwa 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Johani anoudzwa pachine nguva pamusoro pechiitiko chinovava-chinotapira cha1840 kusvika 1844, nhoroondo inomiririrwa muchitsauko chegumi. Chiitiko ichocho, chinomiririrwa zvakajeka kwazvo mundima dzechipfumbamwe negumi, chinozivikanwawo zvakanyatsotsanangurika mundima dzechipiri kusvika dzechina.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> Zvino iye wakange ane kabhuku kaduku kakazaruka muruoko rwake; akaisa rutsoka rwake rworudyi pamusoro pegungwa, norwake rworuboshwe pamusoro penyika, akadanidzira nenzwi guru, seshumba inodzvova; uye wakati adanidzira, kutinhira kunomwe kwakataura nenzwi rako. Zvino kutinhira kunomwe kwakati kwataura nenzwi rako, ndakange ndava kuda kunyora; asi ndakanzwa inzwi richibva kudenga richiti kwandiri, Chisimbise zvinhu izvo zvataurwa nokutinhira kunomwe, uye usazvinyora. Zvakazarurwa 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“මිට හත්දෙනාගේ ගොරෝසු නාද” යන්නෙන් “පළමුදෙවැනි දූතයන් යටතේ සිදුවීමට තිබූ සිදුවීම්වල විස්තරාත්මක ආකෘතියක්” ද, එසේම “තම අනුපිළිවෙළින් අනාවරණය කරනු ලබන අනාගත සිදුවීම්” ද සංකේතවත් කරයි. “මිට හත්දෙනාගේ ගොරෝසු නාද” මගින්, මිලරයිට්වරුන්ගේ ඉතිහාසය එකලස් එක්ලක්ෂ හතළිස් හතර දහසගේ ඉතිහාසය තුළ නැවත සිදුවන බවත්, 1798දී සහ එයින් පසු කාලයේ අන්තිම කාලයේදී මුද්‍රා විවෘත කළ සත්‍යයන්, දෙවියන්වහන්සේගේ ජනතාවගේ අන්තිම දවස්වල සත්‍යය විවෘත කිරීමක් නියෝජනය කරන බවත් ප්‍රකාශ වේ. එළිදරව් පොතේ දසවන පරිච්ඡේදයේ යේසුස්, දානියෙල් පොතේ දොළොස්වන පරිච්ඡේදයේ යේසුස් සමඟ සමාන්තර වේ. එම දෙපදයෙහිම, අන්තිම දවස්වල පරීක්ෂණ සත්‍යයේ මුද්‍රා තැබීම සහ මුද්‍රා විවෘත කිරීම ප්‍රකාශිතය.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Vamwe vangati Jesu ari kutaura mundima yechinomwe, asi kuti Gabrieri ari kutaura naDanieri mundima yegumi neimwe negumi nembiri; asi zvinogonawo kunzwisiswa sokuti Jesu ari kutaura muzvikamu zvose zvitatu. Kunyangwe nyaya iyi ikatorwa kubva kune ripi divi, izwi raKristu ndiro rinotaura kubudikidza naDanieri, uye nguva nhatu dzechiporofita dziri muchitsauko chegumi nembiri ndiwo mashoko aKristu, uye Iye anoisa pachena nguva nhatu idzi muchimiro chechokwadi. Nguva nhatu dzose dzakasimbiswa nechisimbiso, zvichiita kuti dzive chiratidzo chimwe chete chine zvikamu zvitatu.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Vhesi rechinomwe rinotaura pamusoro pokupedzwa kwezvinoshamisa, richizivisa basa rokupedzisira raKristu muNzvimbo Tsvene-tsvene sezvaanodzima zvivi zvevane chiuru chine zana namakumi mana nezvina, uye achivaisa chisimbiso. Vhesi rokutanga rinozivisa “zvinoshamisa,” uye vhesi rokupedzisira pamavhesi matatu aya rinoratidzawo “zvinoshamisa” sevaya vakaropafadzwa nokumirira uye nokusangana nokuodzwa mwoyo kwokutanga. Nguva iri pakati inozivisa kupandukira kworudzi rwavanhu panguva yedambudziko remurayiro weSvondo, panguva imwe chete ichizivisawo nguva inotungamirira kumurayiro weSvondo senguva yokugadzirira vane chiuru chine zana namakumi mana nezvina. Mavhesi ose ari kuzivisa zvakananga “zvichawira” vanhu vaDhanieri “pamazuva okupedzisira.” Mavhesi ose matatu anotaura panyaya yokunatswa kwevane chiuru chine zana namakumi mana nezvina. Nguva yokutanga inoenderana nenguva yechitatu, uye nguva iri pakati inomirira kupandukira kwenyika yose sezvavanofambira kuAmagedhoni.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Bivuga bitatu ibyo na byo ari byo nkuba ndwi, noneho iyo mirongo itatu igomba kugaragaza “ibizabaho mu gihe kizaza, bizahishurwa mu rutonde rwabyo,” kandi ibyo “bizabaho mu gihe kizaza” byagombye guhuza n’“isesengurwa ry’ibyabaye munsi y’umumalayika wa mbere n’uwa kabiri” kuva mu 1840 kugeza mu 1844. Hari ukuri kwinshi uyu mutwe wemeye kandi gutandukanye mu buryo bugaragara n’uko ababanjirije bose babyumvaga, nyamara uko kuri kose guhuje n’imyumvire y’abapayoniya. Habayeho impinduka ikomeye mu buhanuzi kuva ku ba-Millerite kugera ubu. Ihame ry’umunsi ku mwaka ni urugero ruzwi cyane, ariko hari n’ibindi. Urugero rw’impinduka ikomeye mu buhanuzi rugaragazwa mu isano rifitanye n’inkuba ndwi.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Mushure mokunge Johane audzwa mundima yekupedzisira yechitsauko chegumi kuti anofanira kuporofita zvakare, zvichisimbisa saizvozvo kuti nhoroondo yechitsauko chegumi yaimiririra zvose kufamba kwevaMillerite pamwe chete nevane zviuru zana namakumi mana nezvina, akapiwa tsvimbo yokuyeresa temberi, asi akaudzwa kuti arege ruvazhe rwokunze.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Ipapo ndakapihwa rutsanga rwakafanana netsvimbo; uye mutumwa akamira, achiti, Simuka, uyere temberi yaMwari, nearitari, navanhu vanonamata imomo. Asi ruvanze rwuri kunze kwetemberi urusiye, urege kuruyera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika-tsika pasi kwemwedzi makumi mana nemiviri. Zvakazarurwa 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Pakuyera tempele mu munguva yapashure pa1844, Johani anoudzwa kuti asiyane navaHedheni vanomiririrwa seruvanze. Mufananidzo uyu muna 1844 wakanga uchiratidza kuti Mwari akanga achangobva kusarudza mwenga mutsva wesungano, uye panguva iyoyo musiyano wakabva waitwa pakati pomwenga Wake noruvanze. Hanzvadzi White anotsanangura pachena kuti ruvanze runomiririra vaHedheni uye tempele inomiririra vanhu vakasanangurwa naMwari; ingoverengai chitsauko chinonzi, The Outer Court, mubhuku rinonzi The Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Juan ari kuratidza vaMillerite, vakanga vachangova vanhu vakasanangurwa vaMwari muna 1844. Musiyano wakaiswa pakati pevaMillerite, vakanga vachangobva kusangana neshoko rinovava-rinotapira, nevasara venyika inozviti yechiKristu, vanomiririrwa sevaHedheni.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Hwaro hwakagadzikwa kubvira muna 1840 kusvikira pakuodzwa mwoyo kwekutanga, uye tembere yakapedziswa panguva yokuziviswa kweKudanidzira kwapausiku. Zvino kwakatevera kuodzwa mwoyo kukuru, uye Johane anoudzwa kuti asimuke ayere, asi asiyire Vamarudzi. Johane ari kuratidza kuvhurwa kwokutongwa, uye nokuda kwechikonzero ichi kufemerwa kunoshandisa kuyera kwaJohane mundima idzodzo sechiratidzo chokutongwa kwekuongorora. Zvatangobva kutsanangura pamusoro paJohane sechiratidzo chokuyera zvinowirirana nokunzwisisa kwechiAdventist kwechinyakare, asi mukufamba uku, pakava neshanduko huru pakunzwisisa chiratidzo ichi.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Mukuwirirana nokunzwisisa kwevaMillerite, takasvika pakuona kuti mukati menhoroondo yevaMillerite, inomiririrwa naJohane muchitsauko chegumi, maivamo zvakare chiporofita chokufamba kwakafanana kwaizozova zana namakumi mana nezvina zvuru. Takaziva kuti kana ukatora zviyero zvenhoroondo yevaMillerite, wobvisa nguva yavaHedheni, waigona kuona iyo temberi chaiyo yaiyerwa naJohane.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

हमले 2520-वर्षे समयको एक भविष्यवाणी 1798 मा अन्त्य हुने र अर्को 1844 मा अन्त्य हुने देख्यौं; यसरी ख्रीष्टले मिलेराइट मन्दिर निर्माण गर्नुभएको छयालीस-वर्षीय अवधिलाई प्रकट गरियो। यूहन्नाले आँगनलाई अन्यजातिहरू भनेर चिनाए, र त्यहाँ अन्यजातिहरूका एक भविष्यसूचक “समयहरू” छन्।

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> බලවත් කඩුවෙහි මුවින් ඔව්හු වැටී යන්නෝ ය; සියලු ජාතීන් වෙත අත්අඩංගුවට ගෙන යනු ලබන්නෝ ය; අන්‍යජාතිකයන්ගේ කාලය සම්පූර්ණ වන තුරු යෙරුසලම අන්‍යජාතිකයන් විසින් පාගා දමනු ලබන්නේ ය. ලූක් 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“nyengo” za Amitundu zili m’chiwerengero chambiri, ndipo zikuyimira nyengo ziwiri zimene onse awiri, Israeli weniweni ndi wa uzimu, anaponderezedwa. Yotsiriza mwa kuponderezedwa kuwiriku kwa chikunja kotsatiridwa ndi upapa, inatha mu 1798. Mosasamala kanthu ndi zimene ena anganene, “nyengo za Amitundu” zinatha mu 1798, pamene mngelo woyamba anafika. Yohane anayenera kuyamba kuyeza mu 1798, osati kale konse. Iye anaikidwa m’mbiri ya 1844, chotero kusiya nthawi imene inatha mu 1798, kunali kusiya bwalo lakunja, ndipo pochita zimenezo mukuvumbula zaka makumi anayi ndi zisanu ndi chimodzi zimene kachisi wa a Millerite anamangidwira ndi Mthenga wa Chipangano. Zoonadi zambiri zogwirizana zimachokera m’kugwiritsa ntchito kumeneku, koma ine ndikungogwiritsa ntchito ichi monga chitsanzo cha kuunika kumene kuli kosiyana ndi kumvetsetsa kwa apainiya, koma ndi kuunika kumene sikutsutsana ndi zoonadi zoyambirira, komabe sikugwiritsanso ntchito nthawi.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

සැප්තැම්බර් 11 ප්‍රහාරයට පෙරම එම විශේෂ සත්‍යය හඳුනාගෙන තිබුණද, සැප්තැම්බර් 11 පසුකාලයේදී එය සැබවින්ම ගැඹුරින් ස්ථාපිත විය. යොහන් විසින් දේවමාළිගාව මැනීම පිළිබඳ සත්‍යය සත් ගර්ජනාවන්ගෙන් වෙන් කළ නොහැක; මක්නිසාද එය එකම ඡේදයම වන බැවිනි. දානියෙල් දොළොස්වන පරිච්ඡේදයේ “අසිරිමත් ක්‍රියා” සම්පූර්ණ වන කාල පරිච්ඡේදය දක්වා මුද්‍රා තබා තිබූ, සත් ගර්ජනාවන්ගේ යෙදීම සම්බන්ධ සත්‍යයක් ඇත. 2023 ජූලි මාසයෙන් පසු විවෘත කරන ලද “සත් ගර්ජනාවන්”ගේ යෙදීම, දානියෙල් 12හි වාක්‍ය තුන සමඟ අති ගැඹුරු අයුරින් පූර්ණව ගැළපේ; නැතහොත්, එය ඒවාට අතිශය ගැඹුරු අන්දමින් පූරකත්වය සපයයි යැයි මම කිය යුතුය.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Sista White anoshandisa izwi rokuti complement, kwete izwi rokuti compliment, kutsanangura ukama huripo pakati pemabhuku aDanieri naZvakazarurwa. Complement, rinoreva kuti “kuunza pakukwana,” ndizvo zvinoitwa nemabhuku maviri aya echiporofita kune rimwe nerimwe. Kutinhira kunomwe, pakusunungurwa kwacho muchitsauko chegumi nembiri chaDanieri mushure maChikunguru 2023, kunounza shoko riri imomo pakukwana. Chinovhura kutinhira kunomwe iyi ipfungwa yealpha naomega yakabatana nechimiro chechokwadi.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

“Nyakati” za Mataifa zilitimizwa mwaka 1798, nazo zinawakilisha vipindi viwili vya miaka 1260 ambapo upagani na kisha upapa vilikanyaga patakatifu na jeshi. Tunapopima hekalu, tunapaswa kuiacha nje ua wa nje, na ua wa nje unafika hadi 1798, lakini baada ya 1844, wakati haupo tena. Leo hii miaka 1260 inawakilisha tu kipindi cha wakati kinachotambulisha utofauti kati ya hekalu na ua wa nje. Kwa sababu hii, tangu Julai 18, 2020 hata Julai 2023 kukanyagwa chini kulitimizwa. Kulipima hekalu leo, sambamba na ngurumo saba zinazowakilisha ufafanuzi wa matukio yaliyotukia chini ya ujumbe wa malaika wa kwanza na wa pili, ndilo kazi alilopewa Yohana. “Kazi yetu kuu” ni “kuunganisha” jumbe za malaika watatu, hivyo kutambulisha kazi ya kinabii ambayo haikuwa imefanywa katika historia ya agano iliyotangulia, na hata sasa hufanywa mara chache sana. Tunapouacha nje ua wa nje unaowakilisha nyakati za Mataifa, tunaacha nje miaka 1260 ya mateso ya kipapa iliyokwisha wakati wa mwisho mwaka 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

តាំងវិហារដែលបានសាងសង់អស់រយៈពេលសែសិបប្រាំមួយឆ្នាំក្នុងប្រវត្តិសាស្ត្រ​មីឡ្លឺរ៉ាយត៍ បញ្ជាក់អំពីវិហារមួយដែលត្រូវបានសាងសង់ចាប់ពីខែកក្កដា ឆ្នាំ២០២៣ រហូតដល់មុនច្បាប់ថ្ងៃអាទិត្យបន្តិច។ ប្រវត្តិសាស្ត្រនោះគឺជារយៈពេលនៃផ្គរលាន់ទាំងប្រាំពីរ ដែលជា «ព្រឹត្តិការណ៍នាពេលអនាគត» ដែល «នឹងត្រូវ», មិនមែនអាចនឹង, «បើកសម្ដែងតាមលំដាប់របស់វា»។

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Patinobatanidza nhoroondo yengirozi yokutanga neiyengirozi yechipiri, tinoona kuti nhoroondo yacho inotanga nokuodzwa mwoyo kwealpha uye inoguma nokuodzwa mwoyo kweomega. Kana tikaronga zviratidzo zvenzira dzechiporofita munhoroondo yengirozi yokutanga kubva muna 1840 kusvikira pana Kubvumbi 19, 1844, pamwe chete nezviratidzo zvenzira zvengirozi yechipiri yakasvika panguva iyoyo ikaramba iripo kusvikira pakusvika kweyechitatu pana Gumiguru 22, 1844—tine nguva mbiri dzinotanga nokuguma nokusvika kwengirozi. Nhoroondo yokutanga kusvikira kune yechipiri inoratidza nhoroondo yeyechipiri kusvikira kune yechitatu.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Uchapupu hwochiporofita hunoratidza kuti kushandisa uku kuri pamutemo hunowanikwa mualpha neomega yekushandisa kwacho. Mitsetse miviri inoenderana yakashandiswa pamwe chete, uye kutanga nokuguma kwemitsetse yose iri miviri kunozivisa kusvika kwengirozi. Zvino kana yabatanidzwa, mutsetse pamusoro pomutsetse, pamwe chete ikava mutsetse mumwe, kutanga kunoratidza kuodzwa mwoyo kwekutanga uye kuguma kunoratidza kuodzwa mwoyo kukuru. Humwe humbowo hunowanikwa mumisimboti yealpha neomega inozivisa kuti mugumo mukuru kupfuura kutanga. Kuodzwa mwoyo kwealpha kunoguma nokuodzwa mwoyo kukuru kweomega kunozivisa chinhu chiduku nechikuru chealpha neomega.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Patinozotanga pa 19 Kubvumbi 1844, (kusvika kwengirozi yechipiri kunotungamirira pakusvika kweyechitatu musi wa22 Gumiguru 1844); uye kana ipapo tikatangawo mutsetse wechipiri pa 11 Nyamavhuvhu 1840, unoguma pa 19 Kubvumbi 1844, tinoona kuti kuodzwa mwoyo kwa 19 Kubvumbi 1844 ndiko kuri zvose alpha na omega zvemutsetse wechiporofita unobudiswa nokubatanidza mutsetse wechiporofita wengirozi yokutanga neyechipiri.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Pakupera kwenguva yacho, une ngirozi yechitatu ichisvika pamwe chete nengirozi yechipiri, nokudaro ichifananidzira 9/11, pamwe namanzwi maviri engirozi ine simba yaZvakazarurwa chitsauko 18. Manzwi maviri aya ose ari maviri imashoko engirozi yechipiri neyechitatu, uye ngirozi mbiri idzodzo dzakabatana pana Gumiguru 22, 1844, uye dzinosanganazve apo nhoroondo mbiri idzi dzinounzwa pamwe chete mutsetse pamusoro pomutsetse. Dzaunzwa pamwe chete nenzira iyi dzinomirira nhoroondo yokutanga kwekuora mwoyo kusvikira kukuora mwoyo kukuru, uye chiratidzo chenzira chiri pakati penhoroondo iyoyo munguva yavaMillerite chaiva musangano wemisasa weExeter umo mapoka maviri avanamati akaratidzwa, achimiririra kupanduka kwemhandara dzakapusa mumufananidzo, uye achizivisa chiratidzo chenzira chepakati sokupanduka.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Mabhanan’ombani ayisikhombisa amela umlando wemilayezo yengilosi yokuqala neyesibili uhlanganiswe umugqa phezu komugqa, okube sekukhomba umlando osukela ekudumazekeni kokuqala kuze kube sekudumazekeni okukhulu emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane. Ukuqonda lokho lowo mlando okumelwa yikho ngokwesiprofetho kuhambisana ngokufana ngokuphelele nomlayezo omelwe kuDaniyeli ishumi nambili njengovalozwe kwaze kwaba sesikhathini sokuphela.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera, asi ndichasiya chikamu chechiratidzo chokupedzisira chaDanieri chinongobata chete mufananidzo waDanieri pamusoro pavanhu vaMwari mumazuva okupedzisira. Cherechedzai, muchireva mutemo wokutanga kutaurwa, kuti mundima yokutanga Danieri ari muboka revanonzwisisa chiratidzo. Chinhu chokutanga chinotaurwa muchiratidzo mufananidzo waDanieri savakachenjera vanonzwisisa, uye ndima pfumbamwe dzokupedzisira dzose dzinotaura pamusoro pavakachenjera vanonzwisisa pazuva ramakumi maviri namaviri.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Mugore rechitatu raKoreshi mambo wePezhiya, chinhu chakazarurirwa Danieri, ainzi Bheriteshazari; uye chinhu chacho chakanga chiri chechokwadi, asi nguva yakatarwa yakanga yakareba; akanzwisisa chinhu ichocho, uye akava nokunzwisisa kwechiratidzo.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Mumazuva iwayo ini Dhanyeri ndakanga ndichichema-chema kwamavhiki matatu akazara. Handina kudya chingwa chinonaka, kunyange nyama newaini hazvina kupinda mumuromo mangu, uye handina kuzvizora mafuta zvachose, kusvikira mavhiki matatu akazara apera. Zvino pazuva ramakumi maviri namana romwedzi wokutanga, pandakanga ndiri parutivi porwizi rukuru, runonzi Hidekeri; ipapo ndakasimudza meso angu, ndikatarira, uye tarirai.

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> umwe muntu yari yambaye imyenda y'igitani, kandi mu rukenyerero rwe yari akenyeye izahabu nziza y'i Uphaz; umubiri we wari umeze nka berilo, mu maso he hasa no kurabagirana kw'umurabyo, amaso ye ameze nk'amatara y'umuriro, amaboko n'ibirenge bye bisa n'ibara ry'umuringa usennye neza, kandi ijwi ry'amagambo ye risa n'ijwi ry'imbaga y'abantu.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Ini nami Dhanieri ndoga ndakaona chiratidzo ichi; nokuti varume vakanga vaneni havana kuona chiratidzo ichi; asi kudedera kukuru kwakavawira, zvokuti vakatiza kundovanda. Naizvozvo ndakasiyiwa ndiri ndoga, ndikaona chiratidzo chikuru ichi, uye hapana simba rakasara mandiri; nokuti kunaka kwangu kwakashandurwa mandiri kukava kuora, uye handina kuchengeta simba.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Asi ndakanzwa inzwi ramashoko ake; zvino wakati ndichinzwa inzwi ramashoko ake, ndakabva ndawira muhope huru nechiso changu chakatarira pasi. Zvino tarira, ruoko rwakandibata, rukandisimudza kuti ndive pamabvi angu nepazvanza zvamaoko angu. Akati kwandiri,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> O Daniyeli, umuntu othandekayo kakhulu, qonda amazwi engiwakhuluma kuwe, ume uqonde; ngokuba ngithunyiwe kuwe manje.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Kutelake, aliponena neno hili, nikasimama nikitetemeka. Ndipo akaniambia,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Usatya, Dhanieri; nokuti kubva pazuva rokutanga rawakaisa moyo wako pakunzwisisa, nokuzvininipisa pamberi paMwari wako, mashoko ako akanzwika, uye ndauya nokuda kwamashoko ako. Asi muchinda woumambo hwePersia akandirwisa mazuva makumi maviri nerimwe; asi tarira, Mikaeri, mumwe wavachinda vakuru, akauya kundibatsira; neni ndikasara ikoko namadzimambo ePersia.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Zvino ndauya kuzokuzivisa zvaichawira vanhu vako pamazuva okupedzisira; nokuti chiratidzo ichi chichiri chenguva zhinji iri mberi.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Uye paakanga ataura mashoko akadaro kwandiri, ndakatarisa chiso changu pasi, ndikava mbeveve. Uye tarira, mumwe akanga akafanana nemufananidzo wevanakomana vevanhu akabata miromo yangu; ipapo ndakashamisa muromo wangu, ndikataura, ndikati kuna iye akanga amire pamberi pangu,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Ee ishe wangu, nokuda kwechiratidzo ichi kusuwa kwangu kwandikurira, uye handina kusara nesimba. Nokuti muranda waishe wangu uyu angataurirana seiko naishe wangu uyu?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> nekuti kana ndiri ini, pakarepo hapana simba rakasara mandiri, uye hapana kufema kwakanga kwasara mandiri. Ipapo kwakauyazve ndokundibata mumwe akanga akafanana nechimiro chomunhu, akandisimbisa, akati,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Hai munhu unodiwa zvikuru, usatya: rugare ngaruve kwauri; simba, hongu, simba. Zvino wakati ataura neni, ndikasimbiswa, ndikati, Ishe wangu ngaataure; nokuti mandisimbisa. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Asi iwe, ee Danieli, funga maneno haya, ukakitie kitabu muhuri, hata wakati wa mwisho; wengi watapita huku na huko, na maarifa yataongezeka.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Ipapo ni mía Daniel, nititíile; ka wowo, a sì rí àwọn mìíràn méjì dúró, ọ̀kan ní etí odò níhà yìí, ẹlòmíràn sì ní etí odò níhà kejì. Ọ̀kan sì sọ fún ọkùnrin tí a fi aṣọ ọ̀gbọ̀ wọ̀, ẹni tí ó wà lórí omi odò náà pé, “Yóò pé tó ìgbà wo kí àwọn iṣẹ́ ìyanu wọ̀nyí tó dópin?”

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

> Apo ndakanzwa murume akanga akapfeka nguo dzomucheka wakaisvonaka, akanga ari pamusoro pemvura dzerwizi, paakasimudza ruoko rwake rworudyi noruoko rwake rworuboshwe kudenga, akapika nezita raIye anorarama nokusingaperi, kuti zvichava zvenguva, nedzimwe nguva, nehafu yenguva; uye kana apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichazadziswa.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Ndzi swi twile, kambe a ndzi swi twisisanga; kutani ndzi ku: “O Hosi ya mina, makumu ya swilo leswi ma ta va yini?”

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> Akozoti, Enda hako, Dhanyeli; ngokuti amazwi avaliwe, avalelwe ngophawu kuze kube sesikhathini sokuphela. Abaningi bayakuhlanjululwa, benziwe mhlophe, bavivinywe; kodwa ababi bayakwenza okubi; futhi akekho kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Uye kubva panguva iyo chibayiro chezuva nezuva chichabviswa, nokuiswa kwechinonyangadza chinoparadza, kuchava namazuva ane chiuru chimwe namazana maviri namakumi mapfumbamwe.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Makorokoto kuna iye anomirira, uye anosvika kumazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Asi iwe enda zako hata mwisho utakapokuwa; kwa maana utapumzika, nawe utasimama katika sehemu yako mwisho wa siku. Danieli 10:1–18; 12:4–13.

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