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# The Book of Daniel - Number Thirty-Four

Cwadi ca Daniyeli - Nombolo yaMakumi Matatu Naine

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Kufunurwa kwa Danieri: Rwendo rweChiporofita Kubudikidza neNhoroondo yePasi neKutonga kwaMwari

Author

Jeff Pippenger

Published

December 29, 2023

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The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Zvitsauko zvitanhatu zvokutanga zvebhuku raDanieri zvinomiririra nhoroondo yechikara chepanyika cheZvakazarurwa 13. United States (chikara chepanyika) yakatanga soumambo hwechitanhatu hwechiporofita cheBhaibheri muna 1798, apo upapa (chikara chegungwa cheZvakazarurwa 13) hwakagamuchira ronda rinouraya rechiporofita, uye hwakapedzisa kutonga kwahwo soumambo hwechishanu hwechiporofita cheBhaibheri.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Nhoroondo yechikara chinobva panyika inhoroondo yeyambiro yokuswedera kwemitongo yaMwari. Pakutanga kwenhoroondo yechikara chinobva panyika, kutonga kwaMwari kwokuongorora kwakatanga, uye pakuguma kwechikara chinobva panyika kutonga kwaMwari kwokuitwa kwakatanga. Yambiro yokuswedera kwekutonga kwaMwari kwokuongorora, pakutanga, yakamiririrwa neshoko romutumwa wokutanga raZvakazarurwa chitsauko 14, rakasvika pa“nguva yokuguma” muna 1798. Yambiro yokuswedera kwekutonga kwaMwari kwokuitwa, pakuguma, inomiririrwa semashoko avatumwa vatatu aZvakazarurwa chitsauko 14, ayo akasvika pa“nguva yokuguma” muna 1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

Panguva imwe neimwe ye“nguva yokuguma” chikamu chebhuku raDhanieri chinosvinudzwa. Mukutanga kwenhoroondo yechikara chenyika, muna 1798, zvitsauko zvinomwe, zvisere, nezvipfumbamwe zvaDhanieri zvakasvinudzwa. Zvitsauko izvozvo zvinomiririrwa sechiratidzo cheRwizi Ulai. Pakuguma kwenhoroondo yechikara chenyika, muna 1989, zvitsauko gumi, gumi neimwe, negumi nembiri zvaDhanieri zvakasvinudzwa. Zvitsauko izvozvo zvinomiririrwa sechiratidzo cheRwizi Hidhekeri. Pese apo bhuku raDhanieri rinosvinudzwa, nzira yokuedzwa ine matanho matatu inouyiswa pamusoro pechizvarwa chinenge chiri kurarama panguva iyoyo.

> 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. Daniel 12:9, 10.

> Zvino akati, Enda hako, Danieri; nokuti mashoko aya akavharwa uye akaiswa chisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, vachaitwa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieli 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

मूर्खाई सत्यापन प्रक्रिया हिब्रू भाषाका त्यस शब्दको संरचनामाथि आधारित छ, जसलाई “सत्य” भनेर अनुवाद गरिन्छ, र जुन हिब्रू वर्णमालाको पहिलो, तेह्रौँ र अन्तिम अक्षरहरूलाई संयोजन गरेर निर्माण गरिएको थियो। हिब्रू शब्दले परमेश्वरको सृष्टिकर्ता शक्तिलाई प्रतिनिधित्व गर्दछ र त्यसलाई धारण पनि गर्दछ। समस्त भविष्यवाणीसम्बन्धी सत्य त्यही शब्दमाथि संरचित छ, जसरी दानिएल अध्याय बाह्रमाको तीन-चरणीय सत्यापन प्रक्रिया पनि त्यसमाथि संरचित छ। त्यस शब्दले परमेश्वरको सृष्टिकर्ता शक्तिलाई मात्र होइन, तर येशू ख्रीष्टलाई पनि प्रतिनिधित्व गर्दछ, जो सत्य हुनुहुन्छ, र जो पहिलो र अन्तिम पनि हुनुहुन्छ, जसरी हिब्रू वर्णमालाका पहिलो र अन्तिम अक्षरहरूले प्रतिनिधित्व गर्दछन्।

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

Kutangwa kwa nhoroondo yebhindauko repasi, apo yambiro yokuswedera kwekutonga kwokuferefeta yakasvika panguva yokupedzisira muna 1798, kunomiririrwa nengirozi yokutanga yaZvakazarurwa gumi nechina. Shoko rengirozi yokutanga yaZvakazarurwa chitsauko gumi nechina rine chimwe nechimwe chezvikamu zvitatu, izvo zviri chokwadi, uye zvinomiririra nzira yokuedzwa yezvikamu zvitatu yakatarisana nechizvarwa apo ngirozi yokutanga yakasvika muna 1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Zvino ndakaona mumwe mutumwa achibhururuka pakati pedenga, ane evhangeri isingaperi kuti aiparidzire kune vanogara panyika, nokurudzi rwose, norudzi rwose, nomutauro wose, navanhu vose, achiti nenzwi guru: Ityai Mwari, mumukudze; nokuti awa yokutonga kwake yasvika; uye namatai iye akasika denga, nenyika, negungwa, nezvitubu zvemvura. Zvakazarurwa 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Nhoroondo yokupedzisira yechikara chenyika, apo yambiro yokuswedera pedyo kwokutongwa kunoitwa yakasvika panguva yokuguma muna 1989, inomiririrwa nengirozi nhatu dzaZvakazarurwa chitsauko chegumi nechina. Ngirozi nhatu dzaZvakazarurwa 14 dzinomirira nhanho nhatu, idzo dziri chokwadi, uye ngirozi nhatu idzodzo dzinomiririrawo nzira yokuedzwa ine nhanho nhatu, yakatarisana nechizvarwa chaiva chichirarama panguva yakasvika ngirozi yechitatu muna 1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Nami ndakaona mumwe mutumwa achibhururuka pakati pedenga, ane evhangeri isingaperi kuti aiparidze kune vagere panyika, nokune marudzi ose, nedzinza rose, nendimi dzose, navanhu vose, achiti nenzwi guru: Ityai Mwari, mumukudze; nokuti nguva yokutonga kwake yasvika; uye munamate iye akaita denga nenyika, negungwa, nezvitubu zvemvura. Uye mumwe mutumwa akatevera, achiti: Bhabhironi rawa, rawa, guta guru iro, nokuti rakapa marudzi ose kunwa waini yokutsamwa kwoufeve hwaro. Uye mutumwa wechitatu akavatevera, achiti nenzwi guru: Kana munhu upi noupi achinamata chikara nomufananidzo wacho, uye achigamuchira mucherechedzo waro pahuma yake, kana paruoko rwake, iyeye achanwa waini yokutsamwa kwaMwari, yakadururwa isina kusanganiswa mukapu yokutsamwa kwake kukuru; uye achatambudzwa nomoto nesarufa pamberi pavatumwa vatsvene, napamberi peGwayana; uye utsi hwokutambudzika kwavo hunokwira nokusingaperi-peri; uye havazorori masikati nousiku, ivo vanonamata chikara nomufananidzo wacho, uye ani naani anogamuchira mucherechedzo wezita raro. Pano ndipo pane kutsungirira kwavatsvene; pano ndipo pane avo vanochengeta mirayiro yaMwari, nokutenda kwaJesu. Zvakazarurwa 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Bhuku ra Danieri rakarongwa pamusoro pemharidzo dzevatumwa vatatu. Kurongeka ikoko ndiko kune matanho matatu eshoko rechiHebheru rinoreva “chokwadi”, uye ndiko zvakare kunoenderana nemaitiro emiedzo ane matanho matatu; asi maitiro iwayo emiedzo anobudikira parwendo rwenhoroondo rwechikara chinobva panyika cheZvakazarurwa chitsauko 13 (United States), uye zvakare parwendo rwenhoroondo rwenyanga mbiri dzechikara chinobva panyika (Republicanism neProtestantism). Nhoroondo yeUnited States, ichitanga muna 1798 uye ichienderera mberi kusvikira kumutemo weSvondo uri kuuya nokukurumidza, ndiyo nguva imwe chete yenhoroondo umo chechi yeSeventh-day Adventist iripo. Naizvozvo, bhuku ra Danieri rinobatanidzawo kurongeka kunoratidza nhoroondo yeAdventism, ichitanga muna 1798 uye ichienderera mberi kusvikira kumutemo weSvondo uri kuuya nokukurumidza. Mukuita kudaro, bhuku ra Danieri rinoratidza nhoroondo dzouprofita dzimwe chetedzo dzinomiririrwa mubhuku ra Zvakazarurwa, uye mukuita izvozvo rinopa chapupu chokutanga chinounza kushoko rechechipiri kukwanisika kwaro kwakazara. Kukwaniswa kwakazara kwemabhuku maviri aya kunoitwa nechiitiko chimwe cheuprofita chakambovapo muukama hweTestamende Yekare neTestamende Itsva.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Hisitiri y’ubuzima, urupfu, n’izuka rya Yesu, nk’uko ari irya Mwana w’Imana, ntishobora kugaragazwa byuzuye hatariho ibihamya bikubiye mu Isezerano rya Kera. Kristo ahishurwa mu Isezerano rya Kera mu buryo busobanutse kimwe no mu Rishya. Rimwe rihamya Umukiza wagombaga kuza, naho irindi rigahamya Umukiza wamaze kuza nk’uko byari byarahanuwe n’abahanuzi. Kugira ngo umugambi wo gucungura ushyirwe agaciro uko ukwiriye, Ibyanditswe by’Isezerano rya Kera bigomba gusobanukirwa neza kandi mu buryo bwimbitse. Ni urumuri rw’ikuzo ruturuka mu bihe byahanuwe byo mu gihe cyatambutse rutuma ubuzima bwa Kristo n’inyigisho z’Isezerano Rishya bigaragazwa mu busobanutse no mu bwiza. Ibitangaza bya Yesu ni gihamya y’ubumana bwe; ariko ibihamya bikomeye kurushaho by’uko ari Umucunguzi w’isi biboneka mu buhanuzi bw’Isezerano rya Kera iyo bugereranyijwe n’amateka y’Isezerano Rishya. Yesu yabwiye Abayahudi ati: ‘Mushakashake mu Byanditswe; kuko mutekereza ko ari byo bibafitiyemo ubugingo buhoraho, kandi ari byo bimpamya.’ Icyo gihe nta bindi Byanditswe byariho uretse iby’Isezerano rya Kera; bityo rero, itegeko ry’Umukiza rirumvikana neza.” Spirit of Prophecy, volume 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

“Nhoroondo youpenyu, rufu, nokumuka kwaJesu,” inopfupikisa basa raKristu nokuda kwavanhu, uye inopupurira matanho matatu, uye matanho matatu iwayo ndiwo “chokwadi.” Shoko rechiHebheru rinoreva “chokwadi,” rinomiririra Jesu, iye ari wokutanga nowokupedzisira, mavambo nomugumo, uye Arfa naOmega; uye shoko racho pacharo rine mabhii okutanga nookupedzisira anomiririra chinhu chimwe chetecho, nokuti saArfa naOmega, Jesu anoratidza mugumo wechinhu pamwe chete namavambo echinhu. Upenyu, rufu, nokumuka kwaKristu ndizvo zvokwadi, nokuti, pakati pezvimwe zvinhu, zvinomiririrwa namatanho matatu, uye danho rokutanga neredzokupedzisira ose ari maviri “upenyu,” nokuti “upenyu” na“kumuka” zvose zviri “upenyu.” Bhii repakati mushoko rechiHebheru ndiro bhii regumi nenhatu rearufabheti, uye gumi nenhatu chiratidzo chokupanduka, uye rufu rwaKristu rwakauyiswa nokupanduka kwaSatani navanakomana vaAdhamu, vakabatana naye mukupanduka kwake.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Ukuzwisisa kweSambulo sikaJesu Kristu encwadini yeSambulo kwambulwa nje ngaphambi kokuvalwa kwesikhathi sokuvivinywa kwabantu, futhi ingxenye eyinhloko yeqiniso elambulwa ngaleso sikhathi iwukuthi uKristu “uyiqiniso,” u-Alfa no-Omega, obeka uphawu lwaKhe njengo-Alfa no-Omega phezu kwamaqiniso awamisile ukuba abe khona eZwini laKhe. Lapho uDade White ebhala ethi, “Umlando wokuphila, wokufa, nowokuvuka kukaJesu, njengowo weNdodana kaNkulunkulu, awunakufakazelwa ngokugcwele ngaphandle kobufakazi obuqukethwe eTestamenteni Elidala. UKristu wambulwa eTestamenteni Elidala ngokucaca njengaseLisha,” uqinisekisa, kulabo abayakubona, ukuthi umlayezo wezingelosi ezintathu kuSambulo isahluko seshumi nane (nazo ezakhiwe phezu kwalezo zinyathelo ezintathu ezifanayo, njengokuthi “ukuphila, ukufa nokuvuka”), “awunakufakazelwa ngokugcwele ngaphandle kobufakazi obuqukethwe” encwadini kaDaniyeli.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Iye ari zvakare kuratidza kuti bhuku raDanieri rinopupura nezveBhabhironi “richauya,” nepo bhuku raZvakazarurwa richipupura nezveBhabhironi “rauya” nenzira yakaporofitwa nebhuku raDanieri. Zvakare, mashandisirwo acho anoratidza kuti “kuti munhu akwanise kukoshesa” bhuku raZvakazarurwa, bhuku raDanieri “rinofanira kunzwisiswa zvizere,” nokuti “ndicho chiedza chakabwinyiswa” chinobva mubhuku raDanieri “chinoburitsa hupenyu hwaKristu nedzidziso” dzebhuku raZvakazarurwa “zvakajeka uye zvinoyevedza.”

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

Amazwi akhe angabuye aqondwe njengakhombisa ukuthi “izimangaliso zikaJesu” ezimelelwe encwadini yeSambulo ziyibo “ubufakazi bobuNkulunkulu bakhe; kodwa ubufakazi obunamandla kunabo bonke bokuthi unguMhlengi wezwe butholakala” lapho iziprofetho zencwadi kaDaniyeli “ziqhathaniswa nomlando” wencwadi yeSambulo. Ngaphezu kwalokho, kungabonakala ukuthi lapho “uJesu ethi kumaJuda, ‘Phenya imiBhalo; ngokuba nina nicabanga ukuthi kuyo ninokuphila okuphakade, kanti yona yiyo efakaza ngami,’” khona-ke kumaJuda omoya anamuhla, incwadi kaDaniyeli iyona efakaza ngeSambulo sikaJesu Kristu, futhi leso sambulo esivulwa uphawu lwaso ngaphambi nje kokuvalwa komnyango womusa siyilapho kutholakala khona ukuphila okuphakade.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Bhuku ra Danieri rinoburitsa pachena zvokwadi dzechiporofita dzinozadziswa kusvika pakukwana mubhuku raZvakazarurwa. Rakavakwa pamusoro pematanho matatu anomiririrwa neshoko rechiHebheru rinoreva kuti “chokwadi”, naizvozvo bhuku racho pacharo rinomiririra muedzo worudzi rwavanhu rwenguva iyo zvinhu izvi zvinozarurwa kubva pachisimbiso uye zvichiratidzwa pachena. Jesu pachake, saArfa naOmega, anosimbiswa zvakananga mumashoko okutanga nechitsauko chokutanga chebhuku raZvakazarurwa. Zvinyorwa izvi zvakaratidzawo kuti Danieri chitsauko chokutanga chinewo chimiro chimwe chete chechiporofita nehunhu hwakafanana neshoko romutumwa wokutanga raZvakazarurwa chitsauko chegumi nechina.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Mharidzo yomutumwa wokutanga nechitsauko chokutanga chaDanieri, zvose zviri zviviri zvinoratidza nzira yokuedzwa ine matanho matatu inova mucherechedzo waArfa naOmega. Chitsauko chinotanga neBhabhironi chaiyo richikunda Judha chaiyo, uye bhuku racho rinotungamirira kuhondo yokupedzisira pakati peBhabhironi neJudha inomiririrwa mundima nhanhatu dzekupedzisira dzaDanieri chitsauko chegumi nerimwe. Mundima idzodzo Bhabhironi romweya rinokundwa neJudha romweya, sezvinongoita Mikaeri achisimuka uye nguva yokuedzwa kwavanhu ichivharwa. Ndima idzodzo dzinomiririra kuguma kwenhoroondo youporofita yehondo iri pakati peBhabhironi neJudha. Mundima idzodzo, kuporeswa kweronda runouraya kunoratidzirwa.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Iindima dzinotsanangura kuporeswa kweronda runouraya dzinotangira pana Danieri 11 ndima 40, iyo inotanga namashoko anoti, “Uye panguva yokuguma.” “Nguva yokuguma” iri mundima iyi inomirira 1798, apo upapa hwakapihwa ronda rwarwo runouraya. Ipapo ndima idzi dzinorondedzera nyaya yokuti ronda runouraya runoporeswa sei, sezvo upapa hunokunda, kutanga muvengi wahwo, mambo wokumaodzanyemba (Soviet Union), kechipiri mubatsiri wahwo, nyika inobwinya (United States), uye kechitatu wawakabata sehuroyi, Egipita (United Nations). Mundima 45 upapa (mambo wokumaodzanyemba), hunosvika kumagumo ahwo, pasina anohubatsira. Nyaya yokuporeswa kweronda runouraya rweupapa iri mundima idzi inotanga nokuwa kweupapa muna 1798, uye inopera nokusimuka kwekupedzisira nokuwa kweupapa. Ndima dziri pakati pokutanga kwechitsauko ichi nokuguma kwacho dzinoratidza kupandukira kuri pakati.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

Izwi rechiHebheru rinoreva “chokwadi” rakaumbwa nokubatanidzwa kwetsamba yokutanga, yetsirabhu regumi nenhatu, neyekupedzisira yealfabheti yechiHebheru. Gumi nenhatu inhamba inomirira kupanduka, pamwe chete nenhoroondo iri pakati pechokutanga nechokupedzisira. Muchikamu chokupedzisira chechiprofita chiri mubhuku raDhanieri, hondo imwecheteyo inomiririrwa mundima dzokutanga chose dzebhuku iroro inomiririrwazve. Ndima idzodzo dzinosuma chitsauko chokutanga, umo matinowana nzira yokuedzwa ine nhanho nhatu, iyo iri chokwadi. Zvino muchikamu chokupedzisira tinowanazve nhanho nhatu idzodzo, sezvo chichitanga nokuwa kwokutanga kwoupapa uye chichiguma nokuwa kwokupedzisira kwoupapa, uye pakati pacho pakavharirwa kupanduka kwamazuva okupedzisira.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

Mukati memavhesi matanhatu okupedzisira iwayo aDhanieri chitsauko chegumi nerimwe, mune chapupu chechipiri chezvokwadi, nokuti simba rokutanga renzvimbo iro upapa hwaifanira kukunda (mambo wokumaodzanyemba) chiratidzo chesimba reshato, sezvakaitawo rokupedzisira pamasimba matatu enzvimbo (Ijipiti). Kukunda kwematanho matatu kunodiwa kuti ronda rinouraya riporeswe, kunotanga namambo wokumaodzanyemba uyo ari chiratidzo chesimba reshato rokusadavira kuna Mwari, uye rokupedzisira pamasimba matatu, rinomiririrwa neIjipiti, ndicho chiratidzo chikuru cheBhaibheri chekusadavira kuna Mwari kunobatanidzwa neshato. Zvirokwazvo, shoko rakashandurwa richinzi “kumaodzanyemba” mundima yemakumi mana yendima iyi ndiro “negeb,” iro dzimwe nguva rinoshandurwa richinzi Ijipiti. Zvipingamupinyi zvitatu zvine mucherechedzo wezvokwadi, nokuti chipingamupinyi chokutanga ndicho chipingamupinyi chokupedzisira. Simba riri pakati inyika inobwinya (United States). United States ndiyo nzvimbo panounzwa kupanduka kwomutemo weSvondo, uye chiratidzo cheUnited States payakatanga chaiva makoroni gumi namatatu.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

लाक्षणिक “अल्फा एंड ओमेगा” की मुहर दानिय्येल की पुस्तक में सर्वत्र व्याप्त है, और वह ऐसी गवाही प्रदान करती है जो प्रकाशितवाक्य की पुस्तक के साथ मिलाए जाने पर यीशु मसीह के देवत्व को स्थापित करती है। दानिय्येल अध्याय 12 की दृष्टि से, और उस त्रि-चरणीय परीक्षा-प्रक्रिया के संबंध में जो उस पीढ़ी में घटित होती है जब पुस्तक की मुहर खोली जाती है, दानिय्येल की पुस्तक की संरचना के प्रकाशन को अस्वीकार करना उन लोगों में गिना जाना है जिनकी पहचान दुष्टों के रूप में की गई है। प्रकाशितवाक्य अध्याय 14 की दृष्टि से, दानिय्येल की पुस्तक की संरचना के प्रकाशन को अस्वीकार करना उन लोगों में गिना जाना है जिनकी पहचान उस पशु और उसकी मूरत की उपासना करने वालों के रूप में की गई है।

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Bhuku ra Zvakazarurwa rinoratidza kuti nguva yenyasha isati yavharwa, Zvakazarurwa zvaJesu Kristu zvinovhurwa chisimbiso, uye Zvakazarurwa zvaJesu Kristu zvinosanganisira kuvhurwa kwechimiro chebhuku raDanieri.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “Akiheshimiwa na wanadamu kwa madaraka ya dola na kwa siri za falme zenye kutawala ulimwengu wote, Danieli aliheshimiwa na Mungu kama mjumbe Wake, naye akapewa mafunuo mengi ya mafumbo ya nyakati zijazo. Unabii wake wa ajabu, kama ulivyoandikwa naye katika sura ya 7 hadi 12 ya kitabu kiitwacho kwa jina lake, haukueleweka kikamilifu hata na nabii mwenyewe; lakini kabla kazi za maisha yake hazijafikia mwisho, alipewa uhakikisho ule wenye baraka kwamba “mwishoni mwa siku”—katika kipindi cha kufunga cha historia ya ulimwengu huu—angeruhusiwa tena kusimama katika fungu lake na mahali pake. Hakupewa kuelewa yote ambayo Mungu alikuwa amefunua kuhusu kusudi la Mungu. “Funga maneno haya, ukatie muhuri kitabu,” akaagizwa kuhusu maandiko yake ya kinabii; hayo yalipaswa kutiwa muhuri “hata wakati wa mwisho.” “Enenda zako, Danieli,” malaika akamwelekeza tena mjumbe mwaminifu wa Yehova; “kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho…. Bali enenda zako hata mwisho utakapokuwa; kwa maana utastarehe, nawe utasimama katika fungu lako mwisho wa siku.” Danieli 12:4, 9, 13.

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> “Sezvatinoswedera kugumo kwenhoroondo yenyika ino, zviporofita zvakanyorwa naDanieri zvinoda kunyatsoteererwa kwedu kwakakosha, nokuti zvine chokuita nenguva chaiyo yatiri kurarama mairi. Pamwe chete nazvo panofanira kubatanidzwa dzidziso dzebhuku rokupedzisira reMagwaro eTestamende Itsva. Satani akatungamirira vazhinji kuti vatende kuti zvikamu zvouporofita zvezvakanyorwa naDanieri uye zvaJohani muporofita wezvakazarurwa hazvigoni kunzwisiswa. Asi chipikirwa chacho chakajeka kuti chikomborero chakakosha chichaperekedza kudzidza kwezviporofita izvi. ‘Vakachenjera vachanzwisisa’ (ndima 10), zvakataurwa pamusoro pezviono zvaDanieri izvo zvaifanira kuzarurwa mumazuva okupedzisira; uye pamusoro pezvakazarurwa zvakapiwa naKristu kumuranda Wake Johani kuti zvitungamirire vanhu vaMwari mumazana ose amakore, chipikirwa chiri ichi: ‘Wakaropafadzwa uyo anoverenga, nevaya vanonzwa mashoko ouporofita uhwu, uye vanochengeta zvinhu zvakanyorwa mahuri.’ Zvakazarurwa 1:3.” Vaprofita naMadzimambo, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Vachitaura munguva inotevera kuvanhu vomuzuva nezera rake, Hanzvadzi White akati, “sezvatinoswedera kumagumo enhoroondo yenyika ino”, “‘vakachenjera vachanzwisisa,” kuti “uprofita hwakanyorwa naDanieri hunoda kutariswa kwedu kwakakosha, nokuti hunobata nguva chaiyo yatiri kurarama mairi.” “Zvakazarurwa zvizhinji zvezvakavanzika zvenguva dzichauya. Uprofita hwake hunoshamisa, sezvahwakanyorwa naye muzvitsauko zvinomwe kusvika kugumi nezviviri zvebhuku rine zita rake,” “zvichazarurwa mumazuva okupedzisira.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Kana bhuku raDanieri razarurwa, rinobudisa nzira yokunatswa ine nhanho nhatu, inoyedza rudzi rwuri kurarama panguva iyo Shumba yorudzi rwaJudha inopa bhuku raDanieri kuvanhu Vayo. Muna Zvakazarurwa gumi, Hanzvadzi White anotizivisa kuti mutumwa akaburuka akanga ari “asingadereri pahunhu kuna Jesu Kristu.” Muna Zvakazarurwa gumi, mutumwa akanga ane kabhuku kaduku kakazaruka muruoko Rwake, uko Johani akarairwa kuti atore akadye. Bhuku iro rakazarurwa neShumba yorudzi rwaJudha, iyo isiri “asingadereri pahunhu kuna Jesu Kristu,” naizvozvo bhuku iro Johani akarairwa kudya raiva kabhuku kaduku kaDanieri.

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

> “Bolo to Lev wa kabila la Yuda ndiye aliyekivunja muhuri kitabu kile na kumpa Yohana ufunuo wa mambo yatakayokuwako katika siku hizi za mwisho.

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

> “Danieri akamira panhaka yake kuti apupure uchapupu hwake hwakanga hwakavharwa chisimbiso kusvikira panguva yokuguma, apo shoko romutumwa wokutanga raizoparidzwa kunyika yedu. Zvinhu izvi zvine kukosha kusingaperi mumazuva ano okupedzisira; asi nepo ‘vazhinji vachinatswa, nokuitwa vachena, nokuedzwa,’ ‘vakaipa vachaita zvakaipa; uye hakuna kunyange mumwe wavakaipa achanzwisisa.’ Ichokwadi sei ichi! Chivi ndiko kudarika murayiro waMwari; uye avo vasingazogamuchiri chiedza maererano nomurayiro waMwari havazozwisisi kuparidzwa kwamashoko omutumwa wokutanga, nowechipiri, nowechitatu. Bhuku raDanieri rinosunungurwa chisimbiso muchizaruro kuna Johane, uye rinotiendesa mberi kusvikira kuzviitiko zvokupedzisira zvenhoroondo yenyika ino.

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

> “Ko hama dzedu dzicharangarira here kuti tiri kurarama pakati penjodzi dzemazuva okupedzisira? Verengai Zvakazarurwa muchizvibatanidza naDanieri. Dzidzisai zvinhu izvi.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Kuramba chizaruro chechimiro chebhuku raDanieri, chiri kusunungurwa chisimbiso zvino, ndiko kuverengerwa pakati peavo vanozivikanwa sevakaipa. Zvitsauko zvitanhatu zvekutanga zvaDanieri zvinomisikidza chimiro cheuporofita chinomirira nhoroondo yeuporofita yeAdventism, chikara chenyika, makore makumi manomwe ekufananidzira aIsaya chitsauko makumi maviri nematatu, nyanga mbiri dzePurotesitendi neRepublicanism, nhoroondo yeuporofita yemashoko engirozi yokutanga neyechipiri, uye nhoroondo yemashoko engirozi nhatu. Zvitsauko zvitanhatu zvekupedzisira zvaDanieri zvinoratidza mashoko euporofita anosunungurwa chisimbiso pakutanga napakuguma kwenhoroondo idzi dzose dzambotaurwa.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Chitsauko chekutanga chaDanieri inhoroondo yokufamba kwengirozi yokutanga, pakutanga kwenhoroondo yechikara chenyika. Zvitsauko chimwe kusvikira kutatu inhoroondo yokufamba kwengirozi yechitatu, pakuguma kwenhoroondo yechikara chenyika. Chitsauko chechina chinofanira kuenzaniswa nechitsauko chekutanga, sechokutanga, uye zvitsauko zvishanu nezvitanhatu zvinofanira kuenzaniswa nezvitsauko chimwe kusvikira kutatu, sechokuguma. Kuwedzera kwezivo kunomiririrwa muzvitsauko zvinomwe, zvisere, nezvipfumbamwe kunofanira kuenzaniswa nechitsauko chekutanga senhoroondo yokutanga. Kuwedzera kwezivo kunomiririrwa muzvitsauko gumi, gumi nerimwe, negumi nembiri kunofanira kuenzaniswa nezvitsauko chimwe kusvikira kutatu senhoroondo yokuguma.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Mutsetse pamusoro pemutsetse, kushandiswa uku kunoratidza nhoroondo yokutanga yechikara chenyika sezvitsauko chimwe, zvina, zvinomwe, zvisere, nezvipfumbamwe. Kushandiswa uku kunoratidzawo nhoroondo yokupedzisira yechikara chenyika sezvitsauko chimwe kusvikira pazvitatu, zvitsauko zvishanu, zvitanhatu, uye gumi kusvikira pagumi nezviviri. Naizvozvo, bhuku raDhanieri rinoratidzwa seriri zvose zviri zviviri mavambo nemagumo echikara chenyika.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Kutanga kwechikara chenyika kunobva kwazivikanwa sechitsauko chekutanga chaDanieri, nokuti chitsauko chechina chinofanira kuiswa pamusoro pechitsauko chekutanga (mutsara pamusoro pomutsara). Zvitsauko zvinomwe, zvisere, nezvipfumbamwewo zvinofanira kuiswa pamusoro pechitsauko chekutanga. Naizvozvo, kutanga kwenhoroondo yechikara chenyika kunomiririrwa nechitsauko chekutanga chaDanieri.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

Zvakadaro futi pamusoro pemagumo echikara chenyika. Magumo enhoroondo yechikara chenyika anomiririrwa nezvitsauko zvekutanga kusvika pachitsauko chechitatu, uye zvitsauko zvechishanu, chechitanhatu, chegumi, chegumi nerimwe, uye chegumi nembiri zvinofanira kuiswa pamusoro pezvitsauko zvitatu zvekutanga (mutsara pamusoro pemutsara); nokudaro, magumo enhoroondo yechikara chenyika anomiririrwa nezvitsauko zvitatu zvekutanga zvaDanieri.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Isahluko sokuqala simele isiqalo, bese kuthi izahluko sokuqala kuya kwesithathu zimele isiphetho; futhi ukwakheka kokukodwa bese kuba kokuthathu kuveza ukuthi ukwakheka kwesiprofetho sencwadi kaDaniyeli kuyefana nokwakheka kwesiprofetho sezingelosi ezintathu zesiAmbulo 14. Lapho, njengakuDaniyeli, ingelosi yokuqala imele umlando owehlukile, kodwa futhi iyingxenye eyodwa kwezintathu zomlando wezingelosi ezintathu. Ngesikhathi esifanayo, njengoba lokhu kuqaphela kukhomba futhi kugcizelela ukuhlangana kokuthathu nokukodwa, kuyilo futhi ukwakheka kwegama lesiHebheru elithi iqiniso, elingamele uKristu kuphela, namandla okudala kaNkulunkulu, kodwa futhi nenqubo yokuvivinywa nokuhlanzwa eyizinyathelo ezintathu, emelelwe kokubili kuDaniyeli isahluko sokuqala, bese futhi kuDaniyeli izahluko sokuqala kuya kwesithathu.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

Yesu, uyo ari chokwadi, ndiye zvakare Wokutanga naWokupedzisira, uye pachirevo ichocho nhoroondo yemafambiro engirozi yokutanga inodzokororwa neshoko neshoko munhoroondo yengirozi nhatu; naizvozvo zvinotenderwa zvouporofita kuisa zvitsauko zvitatu zvokutanga zvaDanieri pamusoro pechitsauko chokutanga chaDanieri, nokuti kutanga kunogara kuchiratidza kuguma. Naizvozvo bhuku raDanieri rinova “bhuku duku” riri muruoko rwengirozi, nokuti “bhuku duku” raDanieri rinogona kumiririrwa zvizere muna Danieri chitsauko chokutanga.

We will continue our study of the book of Daniel in the next article.

Tidzaenderera mberi nechidzidzo chedu chebhuku raDhanieri muchinyorwa chinotevera.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> “Pakati pa amene akuluakulu amene anali kukonzekera kukwaniritsa malamulo a lamulo la mfumu anali kuwafuna, panalinso Danieli ndi anzake. Atauzidwa kuti, monga mwa lamulolo, iwonso ayenera kufa, Danieli, ‘ndi uphungu ndi nzeru,’ anafunsa Arioki, mkulu wa alonda a mfumu, kuti, ‘N’chifukwa chiyani lamulo lachokera kwa mfumu mwachangu chotere?’ Arioki anamuuza nkhani yonse ya kusokonezeka kwa mfumu chifukwa cha loto lake lodabwitsa, ndi kulephera kwake kupeza chithandizo kwa aja amene mpaka pamenepo anali kuwaikamo chikhulupiriro chachikulu koposa. Atamva zimenezi, Danieli, poika moyo wake pachiswe, analowa pamaso pa mfumu nalirira kuti apatsidwe nthawi, kuti apemphe Mulungu wake amuvumbulutsire lotolo ndi kumasulira kwake.

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> “Pambiru iyi chikumbiro, mambo akabvuma. ‘Ipapo Danieri akaenda kumba kwake, akazivisa nyaya iyi kuna Hanania, Mishaeri, naAzaria, shamwari dzake.’ Pamwe chete vakatsvaka uchenjeri kubva kuTsime chechiedza nezivo. Kutenda kwavo kwakanga kwakasimba mukuziva kuti Mwari ndiye akanga avaisa pavakanga vari, kuti vakanga vachiita basa Rake uye vachizadzisa zvinodiwa nebasa ravo. Panguva dzokuvhiringidzika nenjodzi vaigara vachitendeukira kwaAri kuti avatungamirire uye avachengetedze, uye Iye akanga azviratidza kuva rubatsiro runogara ruripo. Zvino, nokupfidza kwemoyo, vakazviisa pasi patsva kuna Mutongi wenyika yose, vachikumbira kuti avape kununurwa panguva yavo iyi yokushayiwa kukuru. Uye havana kukumbira pasina. Mwari wavakanga vakudza, zvino akavakudza. Mweya waJehovha wakagara pamusoro pavo, uye kuna Danieri, ‘muchiratidzo chousiku,’ kwakazarurwa hope dzamambo nezvadzinoreva.”

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> “Chiito chokutanga chaDanieri chakanga chiri chokutenda Mwari nokuda kwechizaruro chaakanga apiwa. ‘Zita raMwari ngarirumbidzwe nokusingaperi-peri,’ akadaro; ‘nokuti uchenjeri nesimba ndezvake: uye anoshandura nguva nemwaka: anobvisa madzimambo, uye anogadza madzimambo: anopa uchenjeri kuna vakachenjera, nezivo kuna vanonzwisisa: anozivisa zvinhu zvakadzama nezvakavanzika: anoziva zviri murima, uye chiedza chinogara naye. Ndinokutendai, uye ndinokurumbidzai, imi Mwari wamadzibaba angu, makandipa uchenjeri nesimba, uye zvino mandizivisa zvatakakumbira kwamuri: nokuti zvino matizivisa nyaya yamambo.’” Prophets and Kings, 493, 494.

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