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# The Book of Daniel - Number Seventeen

Bhuku ra Danieri - Nomboro Gumi neNomwe

Prophetic Connections: Nebuchadnezzar’s Golden Image and the Sunday Law

මිසිහරු සම්බන්ධතා: නෙබුකද්නෙසර්ගේ රන් රූපය සහ ඉරිදා නීතිය

Author

Jeff Pippenger

Published

December 12, 2023

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Sister White often identifies the golden image on the plain of Dura as the Sunday law.

Dada White mara nyingi hutambulisha ile sanamu ya dhahabu katika uwanda wa Dura kuwa ndiyo sheria ya Jumapili.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> “சிலை வணக்கத்திற்குரிய ஓய்வுநாள் ஒன்று நிறுவப்பட்டுள்ளது; தூரா சமவெளியில் பொற்கலச் சிலை நிறுவப்பட்டதுபோல. மேலும், பாபிலோன் அரசனாகிய நேபுகாத்நேச்சார், இந்தச் சிலைக்கு முன் தொழுதுவணங்கி ஆராதிக்காத அனைவரும் கொல்லப்பட வேண்டும் என்று கட்டளை பிறப்பித்ததுபோலவே, ஞாயிற்றுக்கிழமை நிறுவப்பட்ட இந்த முறைக்கு மரியாதை செலுத்தாத அனைவரும் சிறைத் தண்டனையும் மரணத் தண்டனையும் அனுபவிக்க வேண்டும் என்று ஒரு பிரகடனம் வெளியிடப்படும். இவ்வாறு கர்த்தருடைய ஓய்வுநாள் பாதங்களின்கீழ் மிதிக்கப்படுகிறது. ஆனால் கர்த்தர் அறிவித்திருக்கிறார்: ‘அநியாயமான கட்டளைகளை விதிக்கிறவர்களுக்கும், அவர்கள் நிர்ணயித்த துன்பகரமான ஆணைகளை எழுதுகிறவர்களுக்கும் ஐயோ’ [ஏசாயா 10:1]. [செப்பனியா 1:14–18; 2:1–3, மேற்கோள்.]” Manuscript Releases, தொகுதி 14, 91.

In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.

Mundima iyi chaiyo Hanzvadzi White vanonongedzera kubhuku raZefania, uye mukuita kudaro vanowedzera kubatana kwechiporofita kweDanieri chitsauko chechipiri nechitsauko chechitatu. Zefania anoratidza kuti vanhu vaMwari vanofanira kuungana pamwe chete chisati chabudiswa chirevo. Anoratidzawo shoko rehwamanda, rinova chiratidzo cheshoko reyambiro rinotungamirwa richipesana namaguta (Nyika) neshongwe (Machechi). Anoratidza kuungana, chinova chinhu che“nguva nomwe,” chinoitika apo munyengetero waRevhitiko makumi maviri nezvitanhatu unopiwa. Anoratidza “rudzi rusingadikanwi,” panguva imwe chete achisimbisa kusvika kwekutonga kwaMwari kwehutongi kunotanga pamutemo weSvondo uye kuchikura kusvikira paKuuya Kwechipiri kwaKristu.

What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.

Chinouya mutemo weSvondo ndiwo kuumbwa kwemufananidzo wechikara. Kuumbwa kwemufananidzo wechikara ndiko kuedza kunooneka kunosangana nevanhu vaMwari, avo vakanga vatopfuura pakuedzwa kwezvokudya. Mutemo usati waburitswa, unova wechitatu (muedzo unoratidza chokwadi), vanhu vaMwari, avo Zefania anotsanangura se“rudzi rusingadiwi,” vanodanwa kuti vaungane pamwe chete. Chiporofita chokutanga chaEzekieri ishoko rokuunganidza, asi rinozadziswa chete kuna avo vanoziva kupararira kwavo uye vanonyengetera munyengetero waRevhitiko makumi maviri nenhanhatu, sezvakaita Danieri, muchitsauko chepfumbamwe.

> The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.

> Zuva guru raJehovha rava pedyo, rava pedyo, uye rinokurumidza zvikuru; kunyange nenzwi rezuva raJehovha; munhu ane simba achachema ikoko zvinorwadza. Zuva iro izuva rehasha, izuva rokutambudzika nokushushikana, izuva rokuparadza nokusiyiwa dongo, izuva rerima nokusuwa, izuva ramakore namasviba makukutu, izuva rehwamanda nereyambira kumaguta akakomberedzwa namasvingo, napashongwe dzakakwirira. Uye ndichaunzira vanhu kushushikana, kuti vachafamba savanhu mapofu, nokuti vakatadzira Jehovha; ropa ravo richadururwa seguruva, nenyama yavo semarara. Kunyange sirivha yavo kana ndarama yavo hazvingagoni kuvanunura pazuva rehasha dzaJehovha; asi nyika yose ichapedzwa nomoto wegodo rake; nokuti achaparadza nokukurumidza vose vagere munyika. Zviunganidzei, hongu, zviunganidzei, imi rudzi rusingadiwi; chirevo chisati chabereka, zuva risati rapfuura sehundi, hasha huru dzaJehovha dzisati dzakuwirai, zuva rehasha dzaJehovha risati rakuwirai. Tsvagai Jehovha, imi mose vanyoro venyika, makaita kururamisira kwake; tsvagai kururama, tsvagai unyoro; zvimwe mungavigwa pazuva rehasha dzaJehovha. Zefania 1:14–2:3.

A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.

“murume ane simba” muMagwaro murume wesimba, uye kutanga kunotaurwa “murume ane simba” ndiGidheoni.

> And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.

> Ipapo pakauya mutumwa waJehovha, akagara pasi pomuouki waiva muOfira, waiva waJoashi muAbhiezeri; zvino mwanakomana wake Gideoni akanga achirovera gorosi pachisviniro chewaini, kuti arivanzire vaMidhiani. Mutumwa waJehovha akazviratidza kwaari, akati kwaari, Jehovha anewe, iwe murume wegamba, une ushingi. Gideoni akati kwaari, Haiwa, Ishe wangu, kana Jehovha aine isu, zvino sei zvinhu izvi zvose zvatiwira? Uye zvipi zvishamiso zvake zvose zvatakaudzwa namadzibaba edu, vachiti, Jehovha haana kutibudisa muIjipiti here? Asi zvino Jehovha atisiya, akatiisa mumaoko avaMidhiani. Jehovha akamutarisa, akati, Enda nesimba iri rako, ugoponesa Israeri pamaoko avaMidhiani; handina kukutuma here? Iye akati kwaari, Haiwa, Ishe wangu, ndingaponesa Israeri nei? Tarirai, mhuri yangu ishoma munaManase, uye ini ndiri muduku kuna vose mumba mababa vangu. Jehovha akati kwaari, Zvirokwazvo ndichava newe, uye uchaparadza vaMidhiani somunhu mumwe chete. Vatongi 6:11–16.

In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.

Muna Zefaniya, murume ane simba, uyo ari zvakare Gidhioni, anofanira kuchema zvikuru. Shoko rokuti “kuchema” chiratidzo cheKuchema kwePakati pousiku mumazuva okupedzisira, uye shoko rokuti “zvikuru” rinomirira kutsamwa kwakarurama. Gidhioni, kana kuti “murume ane simba” waZefaniya, chiratidzo cheshoko raEriya rine mutoro wokuratidza vanhu vaMwari zvivi zvavo, uye zvirokwazvo zvivi zvamadzibaba avo.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Danidzira kwazvo, usarega, simudza inzwi rako separi nehwamanda, uratidze vanhu vangu kudarika kwavo, neimba yaJakobho zvivi zvavo. Isaya 58:1.

All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.

Bonse baprofeti bayahambelana omunye lomunye ensukwini zokucina, ngakho umlayezo wecilongo ka-Isaya uyikho futhi “ukukhala” komuntu olamandla kaZefaniya, onguGidiyoni, njalo bonke bakhomba isithunywa sika-Elija lomsebenzi waso ensukwini zokucina. Ku-Isaya amavesi alandelayo aveza izono zabo njengokuzigqaja kokuzithethelela, ngoba bakholwa ukuthi ngempela bakhonza njalo basebenzela iNkosi.

> Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.

> Nokho bayangifuna imihla ngemihla, bathokozela ukwazi izindlela zami, njengosizwe olwenzé ukulunga, olungashiyanga umthetho kaNkulunkulu walo; bacela kimi izahlulelo zobulungisa; bayakuthokozela ukusondela kuNkulunkulu. U-Isaya 58:2.

The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.

Kuchema kunorwadza komunhu ane simba ndiko shoko reKuchema kwePakati peUsiku, iro rinosanganisira zaruriro yokuti Chikunguru 18, 2020 chaiva chivi chokuzvikudza pamberi paIshe chinofanira kutendeukwa uye kureururwa. Musimboti chaiwo weshoko reKuchema kwePakati peUsiku ndiko kuumbwa kwechifananidzo chechikara, uye kutonga kwakazotevera kwakaunzwa pamusoro peUnited States, uyezve pamusoro penyika, neIslam.

When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.

Kana munyengetero weRevhitiko 26 wazadzikiswa pakuguma kwerenje remazuva matatu nehafu eZvakazarurwa 11, zvinokosha nezvisina maturo zvichaparadzaniswa. Vakachenjera nemapenzi vachava namafuta endarama kana kuti havazovi nawo, uye panguva iyoyo vachava sa“munhu mumwe” waGidheoni. Maererano naZefaniya, mutemo weSvondo usati waziviswa nechirevo, Gidheoni, ari Erija, ari Ezekieri, ari murume ane simba, achaisa pamberi shoko reKuchema kwePakati pousiku, pamwe chete nokuvava kunobva mukuratidza vanhu vaMwari chivi chavo chokubatana mukuporofita kwa18 Chikunguru 2020, uye kuedza kwavo kusina kururama kwekusimbisa kufanotaura kwavo mushure mokunge kwatadza zvachose.

Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.

Zefaniya anaonyesha kukusanywa pamoja kwa watu wa Mungu katika siku za mwisho kunakotangulia amri ya sheria ya Jumapili. Kukusanywa huku pamoja pia kunawakilishwa na unabii wa kwanza wa Ezekieli katika sura ya thelathini na saba.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Saka ndakaprofita sezvandakanga ndarayirwa; zvino pandakanga ndichiprofita, kwakavapo ruzha, uye tarira, kudedera, mapfupa akaswedera pamwe chete, pfupa nerimwe richienda kupfupa raro. Uye pandakatarisa, tarira, tsinga nenyama zvikakwira pamusoro pawo, uye ganda rikavafukidza pamusoro; asi makanga musina mweya mavari. Ezekieri 37:7, 8.

Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.

Hezekieri akaporofita kumapfupa akaoma akanga avata akafa mumugwagwa weguta iroro rinotaurwa muna Zvakazarurwa chitsauko chegumi nerimwe, apo Ishe wedu akaroverwawo pamuchinjikwa. Kutanga anounganidzwa pamwe chete.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Ne miviri yavo yakafa ichavata mumugwagwa weguta guru, iro pakunamata kwemweya rinonzi Sodoma neIjipiti, ukowo Ishe wedu akarovererwawo pamuchinjikwa. Uye vanhu vemarudzi navemadzinza nendimi nenyika vachatarisa miviri yavo yakafa kwemazuva matatu nehafu, uye havangatenderi kuti miviri yavo yakafa ivigwe mumakuva. Uye vagere panyika vachava nomufaro pamusoro pavo, vachapembera, uye vachatumirana zvipo; nokuti vaprofita ava vaviri vakatambudza avo vakanga vagere panyika. Zvakazarurwa 11:8–10.

They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.

Vanoungana apo mazuva matatu nehafu ava kusvika kumagumo. Mazuva matatu nehafu anomirira nguva yokunonoka yaMateu chitsauko makumi maviri neshanu, asiwo ndiko kuparadzirwa kwe“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Avo vakaunganidzwa ndivo vakamboparadzirwa, uye Zefaniya anovazivisa se“rudzi rusingadiwi.” Rudzi rusingadiwi ndivo avo vakanga vakafa mumigwagwa nyika ichifara pamusoro pemitumbi yavo, asi vanounganidzwa pamwe chete, vozova rudzi rwunova ndicho chinangwa chokurwiswa nesimba reshato ramazuva okupedzisira, avo vanosimudza hure reTire kuti rive musoro wavo.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.

> Rwiyo kana Pisarema raAsafi. Regai kunyarara, imi Mwari; musanyarare henyu, uye musanyarara, imi Mwari. Nokuti tarirai, vavengi venyu vari kuita bope; navanokuvengai vasimudza misoro yavo. Vakarongera vanhu venyu mano nounyengeri, uye vakarangana pamusoro pavakavigwa venyu. Vakati, Uyai, tivaparadze kuti varege kuva rudzi; kuti zita raIsraeri rirege kuzorangarirwazve. Nokuti vakarangana pamwe chete nomwoyo mumwe; vakaita sungano yokurwisana nemi. Pisarema 83:1–5.

Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.

Chinangwa chawo ndechekutora Israeri yomweya yemazuva okupedzisira vachiikandira muchoto chomoto chaNebhukadhinezari. Apo mapfupa akafa anotanga kunzwa “inzwi” raIsaya, richidanidzira shoko reMhere dzaPakati pousiku, anenge achiri murenje rwamazuva matatu nehafu. Zvino vanofanira kusarudza kugamuchira kana kuramba Munyaradzi akavimbiswa kutumirwa naKristu, uyo anovapomera pamusoro pechivi chavo chaJuly 18, 2020.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Nyaradzai, nyaradzai vanhu vangu, ndizvo zvinotaura Mwari wenyu. Taurai nenzira inonyaradza kuJerusarema, mudanidzire kwariri, kuti kurwa kwaro kwapera, kuti zvivi zvaro zvaregererwa; nokuti ragamuchira kubva muruoko rwaJehovha zvakapetwa kaviri pamusoro pezvivi zvaro zvose. Inzwi rowunodanidzira murenje rinoti, Gadzirirai Jehovha nzira, ruramisai mugwenga mugwagwa mukuru waMwari wedu. Mupata mumwe nomumwe uchasimudzwa, uye gomo rimwe nerimwe nechikomo zvichaderedzwa; zvakakombama zvicharuramiswa, nenzvimbo dzakakombama dzichaitwa bani; Uye kubwinya kwaJehovha kucharatidzwa, uye nyama yose ichakuona pamwechete; nokuti muromo waJehovha ndiwo wakazvitaura. Isaya 40:1–5.

The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”

Chikamu chinotsanangura basa rezwi rinodanidzira murenje chine mashoko akadzama zvikuru. Shoko rake richavakirwa pachizaruro chehunhu hwaKristu, sezvinoratidzwa nechokwadi chokuti “kubwinya,” uko kuri hunhu hwaKristu, kucharatidzwa. Chizaruro chaJesu Kristu chinobviswa chisimbiso nguva pfupi isati yasvika kuguma kwenguva yokuedzwa, kubviswa chisimbiso kwehunhu hwaKristu sezvinomiririrwa nechikamu chehunhu Hwake chinomiririrwa saArufa naOmega. Zvicharatidzwawo kuti hunhu Hwake i“chokwadi.”

Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.

Elinye ilwazi yikutsi ngesikhatsi livi licala kumemeta, useseselugwadvulelweni lwemalanga lamatsatfu nesihemu, ngobe umemeta ehlane. Ngesiprofetho, nasekucala umsebenti wakhe, bofakazi lababili basese bafile esitaladini lesigijima sidzabule sigodzi saHezekeli. Lelinye liciniso lelicacile kutsi ngesikhatsi livi licala umsebenti walo, umhlaba wonkhe uyawuba nekufinyelela kulomyalezo. Lenye inhlolo yikutsi lomyalezo uniketwa esikhatsini semalanga ekugcina lapho Khristu asula tono talaba labayinkhulungwane lelikhulu nemashumi lamane nakune, ngobe bubi babo butsetselelwe. Liciniso lelibuhlungu, nalo lelivetwa “umugca etikwelomugca,” kutsi ngulabo kuphela labahlangabetana netidzingo telivangeli labatawemukela kutsetselelwa lokwentekako kulowo mlandvo.

Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.

Vaya bedzi ntsena lava angulaka eka swilaveko leswi fambisanaka ni xikhongelo xa Levhitika makume mambirhi na tsevu lava swidyoho swa vona ni swidyoho swa vatata wa vona swi nga ta suriwa, hikuva va ta be va amukele “ku phindha kambirhi hikwalaho ka swidyoho swa yena hinkwaswo.” “Voko” ra Hosi leri fambisanaka ni swidyoho swa vona ni swidyoho swa vatata wa vona i xikombiso xa ku hela matimba ko sungula, laha Hosi yi nga hlayisa voko ra Yona ehenhla ka xihoxo lexi vangeleke ku hela matimba ko sungula. Eka matimu ya vaMillerite, voko ra Yona ri sivelele vanhu va Xikwembu ku vona ntiyiso lowu fihliweke. Voko ra Yona eka matimu wolawo a ri yimela nhlayiso wa Yona wa vukwembu. Emasikwini yo hetelela, voko ra Yona ri yimela ku ala ka vanhu va Xikwembu ntiyiso lowu paluxiweke hi Xikwembu, kutani voko ra Yona hi nkarhi wolowo ri tlhela ri yimela vuavanyisi bya Yona bya vukwembu.

With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.

Nenzwi rechiporofita chokutanga chaEzekieri vakafa vanounganidzwa pamwe chete, asi havasati vamira sehondo huru ine simba. Chiporofita chechipiri chaEzekieri chitsauko makumi matatu nemanomwe chinozadzisa izvozvo nokuunza mweya unobva kumhepo ina.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.

> Ipapo iye akati kwandiri, Profita kumhepo, profita, iwe mwanakomana womunhu, uti kumhepo, Zvanzi naIshe Jehovha; Uya uchibva kumhepo ina, iwe mweya wokufema, ufuridzire pamusoro paava vakaurayiwa, kuti vararame. Naizvozvo ndakaprofita sezvaakandiraira, mweya wokufema ukapinda mavari, vakararamazve, vakasimuka vakamira netsoka dzavo, vari hondo huru kwazvo. Ipapo akati kwandiri, Mwanakomana womunhu, mapfupa awa ndiyo imba yose yaIsraeri; tarira, vanoti, Mapfupa edu aoma, tariro yedu yapera; tagurwa kubva kumativi edu. Naizvozvo profita uti kwavari, Zvanzi naIshe Jehovha; Tarirai, imi vanhu vangu, ndichazarura makuva enyu, ndikubudisai mumakuva enyu, ndikuisei munyika yaIsraeri. Zvino muchaziva kuti ndini Jehovha, kana ndazarura makuva enyu, imi vanhu vangu, ndikakubudisai mumakuva enyu. Ndichaisa Mweya wangu mamuri, uye muchararama, ndikuisei munyika yenyu yomene; ipapo muchaziva kuti ini Jehovha ndakataura izvozvo, uye ndazviita, ndizvo zvinotaura Jehovha. Ezekieri 37:9–14.

That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.

Kweya kuha kwa muuprofita wa Ezekieli nkubukwabilwa bwa cisimikizo, pakuti kuza ukufuma ku mpepo zine.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Zvino shure kwezvinhu izvi ndakaona vatumwa vana vamire pamakona mana enyika, vakabata mhepo ina dzenyika, kuti mhepo irege kuvhuvhuta panyika, kana pagungwa, kana pamuti upi noupi. Ndikaona mumwe mutumwa achikwira achibva kumabvazuva, ane chisimbiso chaMwari mupenyu; akadanidzira nenzwi guru kuvatumwa vana avo vakanga vapihwa simba rokukuvadza nyika negungwa, achiti, Musakuvadza nyika, kana gungwa, kana miti, kusvikira taisa chisimbiso pahuma dzavaranda vaMwari wedu. Zvakazarurwa 7:1–3.

The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”

Miphepo minayi yi pfuka ku huma evuxeni, naswona hi vuprofeta, Vuislamu i “moya wa le vuxeni” na “vana va le vuxeni” hi nkarhi wun’we. “Moya” wa Ezekiele, lowu hundzulaka mimiri leyi vumbiweke yi va “vuthu lerikulu ngopfu swinene,” i rungula leri funghaka va dzana na makume mune-mune ya magidi. Rungula rero ra ku fungha ra Nhlavutelo ndzima ya nkombo ri pfuka ri huma evuxeni. Rungula rero i rungula ra ku Huwelela ka le Xikarhi ka Vusiku, naswona Sofoniya u ri kombisa tanihi xipalapala xa “ku ba alamu ehenhla ka miti leyi biyeriweke hi makhumbi, ni le henhla ka swihondzo leswi tlakukeke.”

A tower is a symbol of the church.

Munara ni ishara ya kanisa.

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.

> “Mu mufananidzo uyu, muridzi weimba aimirira Mwari, munda wemizambiringa waive rudzi rwevaJudha, uye ruzhowa rwaive mutemo waMwari waiva dziviriro yavo. Shongwe yaiva chiratidzo chetemberi.” The Desire of Ages, 597.

A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.

Muprofita dzeBhaibheri, guta humambo. Upapa ndiro “Bhabhironi,” “guta guru iro.” France, uye pashure pacho United States, ndizvo “guta guru,” re “Sodhoma neIjipiti.” Jerusarema ndiro “guta guru,” rinoburuka richibva kudenga. Shoko raZefaniya rinorwisa maguta neshongwe, kureva mubatanidzwa wekereke nenyika, izvo pachazvo ndizvo mufananidzo wechikara. Ndiro shoko “rakavanzika” raDanieri chitsauko chechipiri.

Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.

Mbele tu mwa mulawo wa Sondo kutumbulwa, awo niyeso ya kifwani kya golide kya Nebukadinezara ya mu Daniele chapitala yacitatu, mibili yakwe bafu yalabuka no kupilibulwa mu nkondo ikulu ukalamba, ukulanda imbila iyo yaisiba no kukanya ukwakubumbwa kwa cisangano ca chalichi no bwami, pamo na kusolola ukuti Uislamu eco cintu ca kusakamana kwa kwa Lesa ico alebombeshamo ukuleeta ubupingushi Bwakwe pa abo abapatikisha ukushaikwa kwa pa Sondo, ngefyo acita mu mbiri yakwe yakwe kale. Imbila yaisiba ukuti ilyo kifwani cakula bwino-bwino no kupatikisha icishibilo ca ciswango, ubupingushi bukaletwa.

There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.

Mu ndima yachitatu ya Danieli mulibe mawu olunjika onena za fano la chilombo limene limatsogolera ku lamulo la Lamlungu ndipo limafika pa kukhwima kwake pamenepo, koma sipangakhale uthenga wachitatu popanda woyamba ndi wachiwiri, pakuti ndima yachiwiri ya Danieli iyenera kuphatikizidwa m’vumbulutso la choonadi choyimiridwa mu ndima yachitatu ya Danieli. “Chinsinsi” cha loto la fano la mu ndima yachiwiri chimazindikiritsa anthu a Mulungu kufika pozindikira tanthauzo la moyo ndi imfa la fano la chilombo la Nebukadinezara.

Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.

मंगलमय युक्ति यह अपेक्षा करती है कि जब नबूकदनेस्सर ने यह ठाना कि वह अपने स्वर्ण-मूर्ति के लिए समर्पण-समारोह करेगा, तब उस मूर्ति का पहले निर्मित होना आवश्यक था, और वादकों को उस संगीत का अभ्यास भी करना था जिसे वे उस समारोह में बजाने वाले थे। निर्माण का पूर्व-प्रबंध एक अवधि तक चलता रहना अनिवार्य था—खुदाई, नींव डाली जाना, मचान खड़ा किया जाना, और कारीगरों का आना-जाना—और वही तैयारी नबूकदनेस्सर के स्वप्न की प्रतिमा की रचना थी; परन्तु नबूकदनेस्सर के घमण्ड ने यह ठहराया कि वह बाइबल-भविष्यवाणी के सब राज्यों की नहीं, केवल एक ही पशु की प्रतिमा बनाए। उस प्रतिमा का निर्माण वही परीक्षा है जिसे परमेश्वर की प्रजा को अनुग्रह-अवधि के समाप्त होने से पहले, और मुहरबन्द किए जाने से पहले, संगीत बजने से पहले, पार करना आवश्यक है।

Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.

Ukutibukiswa lokungcwelisiweyo lukwabonisa ukuba uShadraki, uMeshaki no-Abhedinego babengengabo bodwa amakhoboka amaHebhere awabona amalungiselelo angaphambili okungcwaliswa komfanekiso wegolide. BabengamaHebhere bodwa nje abaqondayo intsingiselo yaloo malungiselelo njengesilumkiso sobomi nokufa, baza bazenzela awabo amalungiselelo obuqu engxakini ezayo.

In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.

Mundima in passage yakabva kuna Sista White iri pakutanga kwechinyorwa ichi, havangobatanidzi chete chirevo chaZefania nemufananidzo wegoridhe waNebhukadhinezari pamwe chete nemutemo weSvondo, asiwo vanoratidza chirevo chisakarurama chaIsaya.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.

> Olehoi ivo vanotema mitemo isakarurama, navanonyora zvirevo zvinoremedza zvavakaraira; kuti vatsause vanoshayiwa pakutongwa, uye kuti vabvise kodzero kuvarombo vavanhu vangu, kuti chirikadzi dzive zvavangapamba, uye kuti vapambe nherera! Zvino muchaita sei pazuva rokurovererwa, napakuparadzwa kuchabva kure? Muchatizira kuna ani kuti mubatsirwe? Uye mbiri yenyu muchaisiye kupi? Isaya 10:1–3.

Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”

“Iso amri isiyo ya haki” ya Isaya ni sheria ya Jumapili, nayo ni “siku ya kujiliwa” na “maangamizo,” kwa Marekani, kwa maana “uasi wa kitaifa” hufuatiwa na “maangamizo ya kitaifa.” Kulingana na Isaya, wakati wa sheria ya Jumapili, ambayo pia ni sanamu ya dhahabu ya Nebukadreza, “maangamizo” “yatakuja kutoka mbali.”

> Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.

> Yeukai izvi, mugozviratidza savarume; zviuyezve mundangariro dzenyu, imi vadariki. Rangarirai zvinhu zvokutanga, zvenguva dzekare; nokuti ini ndini Mwari, uye hakuna mumwe; ini ndini Mwari, uye hakuna akafanana neni, ndinoparidza magumo kubva pakutanga, uye kubva munguva dzekare zvinhu zvisati zvaitwa, ndichiti, Zano rangu richasimba, uye ndichaita zvose zvinondifadza; ndichidana shiri inodya kubva kumabvazuva, munhu anoita zano rangu achibva kunyika iri kure; zvirokwazvo, ndazvitaura, uye ndichazviitisa; ndazvironga, uye ndichazviitawo. Nditeererei, imi vane mwoyo yakaoma, muri kure nokururama: ndinoswededza kururama kwangu; hakungavi kure, uye ruponeso rwangu harunganonoki; uye ndichaisa ruponeso muZioni nokuda kwaIsraeri, kubwinya kwangu. Isaya 46:8–13.

Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.

Isaya anoisa ndima iyi panoperera nguva yokunonoka, nokuti ipapo “ruponeso rwake” haruchazooni “kunonoka.” Izvi zviri pamagumo emazuva matatu nehafu eZvakazarurwa chitsauko chegumi nerimwe. Kuguma kwenguva yokunonoka kunocherechedzwa nokusvika kweshoko reKuchema kwapaUsiku, apo hondo huru yaEzekieri inomuka. Painomuka, inosimudzirwa sechiratidzo muchitsauko chegumi nerimwe cheBhuku raZvakazarurwa.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.

> ඉන්පසු දින තුනහමාරක් ගත වූ කල, දෙවියන්වහන්සේගෙන් වූ ජීවනයේ ආත්මය ඔවුන් තුළට ඇතුළු විය; ඔව්හු තම පාද මත නැගී සිටියෝය; ඔවුන් දුටුවන් මත මහත් භීතියක් වැටුණේය. තවද ඔවුහු ස්වර්ගයෙන් ඔවුන්ට කියන මහත් හඬක් අසා සිටියෝය: “මෙහිට ඉහළට එන්න.” එවිට ඔව්හු වලාකුළකින් ස්වර්ගයට නැගී ගියෝය; ඔවුන්ගේ සතුරෝද ඔවුන් දෙස බලා සිටියෝය. එම පැයේම මහත් භූමිකම්පාවක් ඇති විය; නගරයේ දසවන කොටස වැටුණේය; භූමිකම්පාවේදී මනුෂ්‍යයන් හත්දහසක් මරනු ලැබූහ; ඉතිරිව සිටියෝ භීතියට පත් වී ස්වර්ගයේ දෙවියන්වහන්සේට ගෞරව දුන්නෝය. දෙවන දුක පහව ගියේය; බලව, තුන්වන දුක ඉක්මනින් පැමිණෙන්නේය. එළිදරව් 11:11–14.

The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.

Zvapupu zviviri zveZvakazarurwa chitsauko chegumi nerimwe zvinokwira kudenga sechiratidzo, panguva imwe cheteyo yokudengenyeka kwenyika, uko kuri mutemo weSvondo. Panguva iyoyo, kana kuti sezvinotaura Johane, “muawa iyoyo,” maererano naIsaya chitsauko chemakumi mana nenhanhatu, Mwari anodana “munhu” anoita zano Rake, uyewo ari “shiri inoparadza ichibva kumabvazuva”. Shiri inoparadza, kureva “munhu” anoshandiswa naMwari kuita zano Rake, anobva “kunyika iri kure”. Muna Isaya chitsauko chegumi, panguva ye“chirevo chisakarurama” chinova mutemo weSvondo, “kuparadzwa” kweUnited States kunobva “kure.” “Mabvazuva” chiratidzo cheIslamu, nokuti muchiporofita vose vari vaviri vanonzi “vana vokumabvazuva,” uye “mhepo yokumabvazuva.” “Shiri” muchiporofita chitendero, sezvinomiririrwa neBhabhironi kuva dendere rizere neshiri dzinovengwa nedzisina kuchena. “Shiri inoparadza” inobva kunyika iri kure kumabvazuva, chitendero cheIslamu.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Na akalia kwa sauti kuu, akisema, Babeli mkuu umeanguka, umeanguka, nao umekuwa makao ya mashetani, ngome ya kila roho mchafu, na tundu la kila ndege mchafu na achukiwaye. Ufunuo 18:2.

The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.

Kubatanidzwa kwezvikamu zvitatu kweBhabhironi ramazuva ano kunomiririra mhando nhatu dzehutongi, uye zvakare mhando nhatu dzechitendero. Chitendero cheUnited Nations ishiritizimu, chitendero cheUnited States chiPurotesitendi chakatsauka, uye chitendero chapapa chiKatorike. Dzidziso idzodzo dzose dzechitendero dzimwe nguva dzinomiririrwa sevakadzi, asiwo seshiri. Isimba rechitendero nerepolitiki reUnited Nations, neUnited States samambo mukuru, rinoisa upapa pachigaro choushe chenyika. Mubhuku raZekariya, ishiri mbiri dzinosimbisa papa, uyo anozivikanwa seuyo “akaipa” nomuapostora Pauro muna 2 VaTesaronika.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Ipapo mutumwa wakanga achitaura neni akabuda, akati kwandiri, Simudza zvino meso ako, uone kuti chii ichi chiri kubuda. Ini ndikati, Chii ichocho? Iye ndokuti, Iri ndiro efa riri kubuda. Akatiwo, Uhu ndihwo chimiro chavo panyika yose. Zvino tarira, pakasimudzwa tarenda yomutobvu; uye uyu mukadzi agere pakati peefa. Iye ndokuti, Uhwu ndihwo uipi. Akamukandira mukati meefa; akakandira dombo remutobvu pamuromo paro. Ipapo ndakasimudza meso angu, ndikatarira, zvino tarira, vakadzi vaviri vakabuda, mhepo iri mumapapiro avo; nokuti vakanga vane mapapiro akaita samapapiro eshuramurove; vakasimudza efa pakati penyika nedenga. Ipapo ndakati kumutumwa wakanga achitaura neni, Ava vari kuendesa kupi efa? Iye ndokuti kwandiri, Kundoivakira imba panyika yeShinari; uye ichasimbiswa, igogarwa ipapo pamusoro pehwaro hwayo pachayo. Zekaria 5:5–11.

An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.

ኤፋ ለመለካት የሚያገለግል ቅርጫት ነው። ጳጳሳዊ ሥርዓት በመካከሉ የተቀመጠበትን ኤፋ፣ ወይም ቅርጫት፣ የሚያኖሩት ሁለቱ ሴቶች ሁለት ቤተ ክርስቲያናት ናቸው። ሁለት ሃይማኖቶች መጽሐፍ ቅዱስ “ያ ክፉ” ብሎ የሚገልጠውን ሃይማኖት ወስደው በሺናር ምድር ቤት ይሠሩላታል። ሺናር ሌላ የባቢሎን ስም ነው፥ እና በመጨረሻዎቹ ዘመናት የካቶሊክ ቤተ ክርስቲያን ታላቂቱ ባቢሎን ናት።

The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.

Vakadzi vaviri vano“simbisa” mukadzi akaipa muBhabhironi vane “mhepo mumapapiro avo.” Vakadzi ivavo ishiriwo, nokuti vane “mapapiro,” uye chikonzero chavo chokugadza mukadzi uyu i“mhepo” yeIslam, nokuti Islam inounganidza ruoko rwomunhu mumwe nomumwe. Mukadzi anosimudzwa uyu akanga akavharirwa muefa kubvira paronda rake rinouraya muna 1798, nokuti pakanga paiswa chifukidzo chomutobvu pamuromo peefa raakanga arimo. Asi apo mimhanzi yomutambo wokunamata waNebhukadhinezari inotanga, vakadzi vaviri vechiPurotesitendi chakatsauka neMweya-midzimu vanobvisa chifukidzo chomutobvu, uye vanosimudza musoro wechisere, uri wobva kune vanomwe.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Munguva yatukwegereza ekizibu ekisembayo, kikulu nnyo okubaawo okukwatagana n’obumu wakati w’ebikozesebwa bya Mukama. Ensi ejjudde kibuyaga, n’entalo, n’okwawukana. Naye wansi w’omutwe gumu—obuyinza bwa Pawulo—abantu banaagatta okuggomera Katonda mu muntu w’abajulirwa Be. Obumu buno bunywezebwa omukyamu omukulu. Bw’aba ng’agezaako okugatta abakozi be mu kulwanyisa amazima, era anaakola okwawula n’okusaasaanya abo abagawagira. Obuggya, okuteebereza obubi, okwogera obubi, abyamusa okubalaawo obutakkaanya n’okweyawukana.” Testimonies, volume 7, 182.

The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.

Kubatana kwamatatu kunosimudzira upapa semusoro, nokuti vanoda kuparadza rudzi rusingadiwi.

> For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.

> Nokuti, tarira, vavengi venyu vari kuita bope; uye avo vanokuvengai vakasimudza misoro yavo. Vakaita rangano nourongwa hwenhema pamusoro pavanhu venyu, uye vakabvunzana pamusoro pavakavigwa venyu. Vakati, Uyai, ngativaparadzei kuti varege kuva rudzi; kuti zita raIsraeri rirege kuzorangarirwazve. Mapisarema 83:2–4.

A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.

Shiṋoni ndi vhurereli, nahone “ṋoni ya maṱo a vhulaha i bvaho vhubvaḓuvha” ine Mudzimu a i vhidza nga “iri” ya mulayo wa Swondaha, musi mulaedza wa Mugosi wa Vhusiku haukati u tshi khou ḓivhadzwa, ndi Vhuislamu. Ndi ngazwo nga iri yeneyo yaṋe, musi vho faho vho vuswaho vha tshi gonya ṱaḓulu sa fhasi, “khombo ya vhuraru” ya Vhuislamu i tshi ḓa nga u ṱavhanya. Ndi ngazwo Yesaya a tshi amba kha ndimana ya u thoma ya ndima ya vhu10, “Khombo” kha avho vhane vha ḓivhadza milayo i si ya vhulungami. “Dzikhombo” dza Nzumbululo ndi Vhuislamu, nahone Vhuislamu ndi khaṱhulo ya vhulamukanyi, kana tshishumiswa, kana lubaḓo (Yesaya 10:5) zwine Mudzimu a zwi shumisa u pfhisa vhavhi United States nga mulandu wa u kombetshedza u rabela nga Swondaha.

Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”

Isaya sura ya arobaini na sita humtambulisha “ndege mkali wa mawindo kutoka mashariki” kuwa ni “mtu aitendaye shauri langu.” Huyo “mtu” ni Uislamu, naye huitwa “kutoka nchi ya mbali,” kwa maana Mungu “alikusudia” kuihukumu Marekani, na baadaye ulimwengu, kwa kuilazimisha Jumapili, kama alivyofanya zamani kwa Roma ya kipagani na tarumbeta nne za kwanza, kisha kwa Roma ya kipapa katika tarumbeta za tano na sita za “Ole.” Kusudi Lake katika Isaya sura ya arobaini na sita ni kumwita “ndege mkali wa mawindo kutoka mashariki,” naye anawajulisha watu Wake wanaotamani kuelewa shauri na kusudi Lake: “Yakumbukeni mambo ya kwanza ya zamani za kale; maana mimi ni Mungu, wala hakuna mwingine; mimi ni Mungu, wala hakuna aliye kama mimi; nitangazaye mwisho tangu mwanzo, na tangu zamani za kale mambo yasiyotendeka bado; nikisema, Shauri langu litasimama, nami nitatimiza mapenzi yangu yote.”

In verse three Isaiah chapter ten, Isaiah records three important questions:

M’vesi yachitatu ya Yesaya chaputala khumi, Yesaya analemba mafunso atatu ofunika:

> And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.

> “Zvino muchaita sei nezuva rokushanyirwa, uye nokuparadzwa kuchabva kure? Muchatizira kuna ani kuti akubatsirei? Uye kubwinya kwenyu muchakusiyei kupi?” Isaya 10:3.

The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.

Umbuzo wokugcina uveza ukuthi izwe elikhazimulayo lilahlekelwa yinkazimulo yalo ngesimemezelo esingalungile. Inkazimulo ye-United States nguMthethosisekelo, ogumbuqelwa ngokuphelele emthethweni weSonto.

> “And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.

> “තවද ආණ්ඩුක්‍රම ව්‍යවස්ථාව ජනතාවට ස්වයං-පාලනයේ අයිතිය සහතික කරයි; ජනතා ඡන්දයෙන් තේරී පත් වූ නියෝජිතයන් විසින් නීති සම්මත කර ඒවා පරිපාලනය කළ යුතු බව එයින් නියම කරයි. ආගමික විශ්වාසයේ නිදහසද දෙන ලද්දේය; සෑම මනුෂ්‍යයෙකුටම තමන්ගේ අන්තඃකරණයේ නියෝගයන් අනුව දෙවියන් වහන්සේට නමස්කාර කිරීමට අවසර දෙන ලදී. ජනරජවාදය සහ ප්‍රොතෙස්තාන්තිකවාදය ජාතියේ මූලික මූලධර්ම බවට පත් විය. මේ මූලධර්මවලම එහි බලය හා සම්පත්තිකම පිළිබඳ රහස ඇත.” The Great Controversy, 441.

It is the Constitution that identifies the glory that is left in the dust at the Sunday law.

Ndi Constitution yiyo yikulongosola ulemerero uwo ukuzasiyiwa mu fuvu pa dango la pa Sabata.

> “When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.

> “Cia hendo iyo nyika yakaitirwa naMwari zvinhu nenzira inoshamisa kudaro, uye iyo yaakafukidza nenhovo yeSimba rose, ikasiya misimboti yechiPurotesitendi, uye kubudikidza nedare rayo remitemo ikapa kutsigira nekusimudzira chiRoma mukudzora rusununguko rwechitendero, ipapo Mwari achashanda nesimba rake amene nokuda kwavanhu vake vakatendeka. Udzvinyiriri hweRoma huchaitwa, asi Kristu ndiye utiziro hwedu.” Testimonies to Ministers, 206.

At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.

Pa “mutongo usi kukhala wa chilungamo” wa Yesaya, womwe ndi lamulo la Lamlungu, ulemerero wa United States wachoka, ndipo nthawi yomweyo zimayankha funso lachiwiri la Yesaya pamene, mwa uneneri, ikuthawira ku United Nations, mgwirizano wa mafumu khumi wa Chivumbulutso chaputala 17, kukapempha thandizo kuti athe kulimbana ndi kuukiridwa kwa Chisilamu kwa “Tsoka” lachitatu. Loyamba mwa mafunso atatuwo limazindikiritsa malo a chiwonongeko cha lamulo la Lamlungu chimene chimachititsa United States kuyamba ntchito yake yotsatira yokakamiza dziko lonse lapansi kulandira kuphatikizana kwa mpingo ndi boma, monga momwe zimaimiridwira ndi kugwirizana kwa United Nations ndi Mpingo wa Katolika, ndi papa ali wolamulira pa ubale wosayera umenewo. Limatcha chiwonongeko chimenecho kuti “tsiku la kuyenderedwa”. Zoonadi zonsezi za uneneri zikugwirizana ndi mwambo wa Nebukadinezara wopatulira fano lagolide.

We will continue chapter three of Daniel in the next article.

Tichaenderera mberi nechitsauko chechitatu chaDanieri munyaya inotevera.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.

> “Munhoroondo yaNebhukadhinezari naBherishazari, Mwari vanotaura kuvanhu vemazuva ano. Kutongwa kuchawira vagari venyika pazuva rino kuchava nemhaka yokuramba kwavo chiedza. Kupiwa kwedu mhosva pakutonga hakuzobvi pakuti takagara mukukanganisa, asi pakuti takaregeredza mikana yakatumwa neDenga yokuwana chokwadi. Nzira dzokuti munhu azive zvokwadi dziri mukusvikika kwavanhu vose; asi, samambo anozvifadza uye ane udyire, tinonyanya kuteerera zvinhu zvinofadza nzeve, zvinofadza ziso, uye zvinogutsa mukanwa, kupfuura zvinhu zvinopfumbadza pfungwa, pfuma dzaMwari dzechokwadi. Kubudikidza nechokwadi ndipo patinogona kupindura mubvunzo mukuru unoti, ‘Ndinofanira kuitei kuti ndiponeswe?’” Bible Echo, September 17, 1894.

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