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# The Book of Daniel - Number Twenty-Four

Bhukuḽa ya Daniele — Nomboro ya Fumbili-naṋa

Nimrod, Nebuchadnezzar and Belshazzar

Nimroḓi, Nebukhadnetsara na Belshazara

Author

Jeff Pippenger

Published

December 19, 2023

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The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.

Mabhuku a Danieri na Zvakazarurwa ibhuku rimwe chete, zvirokwazvo sezvakangoitawo Testamende Yekare neTestamende Itsva kuva bhuku rimwe chete. Nguva yenyasha isati yavharwa, Zvakazarurwa zvaJesu Kristu zvinobviswa chisimbiso.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Zvino akati kwandiri, Usanamatira mashoko ouprofita hwebhuku iri chisimbiso; nokuti nguva yava pedyo. Asakarurama, ngaarambe achiita zvisakarurama; uye akasviba, ngaarambe achisvibiswa; uye akarurama, ngaarambe achiita zvakarurama; uye mutsvene, ngaarambe achiitwa mutsvene. Zvino tarira, ndinokurumidza kuuya; nomubayiro wangu uneni, kuti ndiripire munhu mumwe nomumwe sezvakaita basa rake. Ndini Arifa naOmega, wokutanga nowokupedzisira, mavambo nomugumo. Zvakazarurwa 22:10–13.

The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.

Mutemo weBhaibheri we“kutanga kutaurwa,” unosanganisira chokwadi chokuti magumo echinhu anoratidzwa nekutanga kwechinhu, unosimbisa kukosha kwezvitsauko zvitatu zvokutanga zvebhuku raDanieri, nokuti ndizvo chokwadi chokutanga chinotaurwa mubhuku iro rinova mabhuku aDanieri naZvakazarurwa. Jesu ndiye Arfa naOmega, saka kutanga kwebhuku iro rinova mabhuku aDanieri naZvakazarurwa kunofanira kumiririra chokwadi chinosunungurwa pakuguma. Naizvozvo, pane rimwe danho, chokwadi chinosunungurwa iEvhangeri isingaperi yavatumwa veZvakazarurwa gumi nezvina.

The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.

Ufunuo wa Yesu Kristo unaotambulishwa katika mstari wa kwanza wa sura ya kwanza ya Ufunuo ni ujumbe unaopaswa kuwasilishwa kwa makanisa wakati ambapo “wakati umekaribia,” na wakati huo “uliokaribia” katika sura ya kwanza ya Ufunuo lazima uwe ndio wakati uleule “uliokaribia,” kabla tu ya kufungwa kwa muda wa rehema katika sura ya ishirini na mbili ya Ufunuo.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.

> Chakuvumbulutso cha Yesu Kristu, chimene Mulungu anam’patsa, kuti aonetse atumiki ake zinthu zimene ziyenera kuchitika posachedwapa; ndipo anachitumiza nachisonyeza mwa mngelo wake kwa mtumiki wake Yohane: amene anachitira umboni mawu a Mulungu, ndi umboni wa Yesu Kristu, ndi za zinthu zonse zimene anaona. Wodala ndiye amene awerenga, ndi iwo amene amva mawu a uneneri uwu, ndi kusunga zinthu zolembedwamo; pakuti nthawi ili pafupi. Chivumbulutso 1:1-3.

The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.

Shoko riri iro riri shokupedzisira, iro rinosunungurwa chisimbiso nguva pfupi nyasha dzisati dzavharwa, apo “nguva yaswedera,” ndiro shoko remvura yokupedzisira romutumwa wechipiri neKuchema kwePakati pousiku. Ndicho chokwadi chakabatana ne“nhoroondo yakavanzika” yeKutinhira Kunomwe. Ndiko kuziviswa kwe“wechisere anobva pane vanomwe”, uye tambo yendarama inoruka izvi zviziviso zvose zvinokosha pamwe chete kuita nguo yakanaka yokururama kwaKristu ndiyo “inokosha” “kanomwe,” yeRevhitiko makumi maviri nenhanhatu. Dhanieri chitsauko chokutanga, uyezve zvakare, Dhanieri zvitsauko chokutanga kusvika chechitatu, ndiro shoko iro. “Chakavanzika” chechitsauko chechipiri, ndichowo shoko iro.

Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.

Chitsauko chokutanga chaDanieri chinomiririra shoko romutumwa wokutanga, uye sezvinongoita zviratidzo zvose zvouprofita zvemashoko avatatu vatumwa zvichimiririrwa mushoko romutumwa wokutanga rweZvakazarurwa chitsauko chegumi nechina; saizvozvowo zviratidzo zvose zvouprofita zvemashoko ose matatu zvinomiririrwawo muchitsauko chokutanga chaDanieri. Zvinhu izvozvo ndizvo nzira yokuedzwa ine nhanho nhatu, iyo, muna Danieri chitsauko chokutanga, inomiririra kuedzwa kwezvokudya, kunoteverwa nokuedzwa kunoonekwa nameso, uko kunotungamirira kukuedzwa kwokupedzisira kunoratidza chokwadi. Chitsauko chokutanga, kana chichionekwa maererano nezvitsauko zvechipiri nechechitatu, chinomiririra kuedzwa kwezvokudya, uye chitsauko chechipiri kuedzwa kunoonekwa nameso, uye chitsauko chechitatu kuedzwa kunoratidza chokwadi. Mashoko avatatu vatumwa veZvakazarurwa chitsauko chegumi nechina, naDanieri zvitsauko chokutanga kusvikira chechitatu, zvinopa zvapupu zvina kunzira iyoyo yokuedzwa ine nhanho nhatu.

Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.

Izigaba zesine nesihlanu zikaDaniyeli zimele umugqa ojule kakhulu womlando wesiprofetho. Umugqa okhiqizwa yilezo zigaba ezimbili uqukethe okungenani imigqa eyisithupha ehlukene yesiprofetho. Omunye waleyo migqa yesiprofetho uqala ngonyaka ka-723 BC, uqhubeke kuze kufike umthetho weSonto. Omunye wemigqa eyisithupha umele umlando ka-1798 kuze kufike emthethweni weSonto, futhi kulowo mugqa, imigqa emithathu yesiprofetho imelwe ngesikhathi esifanayo; umugqa wesilo somhlaba (i-United States), bese kuba umugqa wophondo lwamaProthestani kanye nomugqa wophondo lwamaRiphabhulikhi. Le migqa, ndawonye, isungula umugqa wesihlanu ekuqaleni komugqa wesiprofetho we-United States. Lowo mugqa uphawula ukwambulwa kwezigaba zesikhombisa, zesishiyagalombili nezesishiyagalolunye zikaDaniyeli ngo-1798. Ekupheleni komugqa wesiprofetho we-United States, kukhiqizwa umugqa wesithupha, ophawula ukwambulwa kwezigaba zeshumi, zeshumi nanye, nezeshumi nambili ngo-1989.

The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”

Kutanga kwomutsetse wechiporofita wechikara chenyika, sezvachinomiririrwa muna Danieri chitsauko 4, kunoratidzwa nechiratidzo che“nguva nomwe,” uye kuguma kwomutsetse wechiporofita wechikara chenyika kunoratidzwawo nechiratidzo che“nguva nomwe.” Kutanga nokuguma kwenguva yenhoroondo inomiririrwa nokuzarurwa kwezvitsauko zvinomwe, zvisere, nezvipfumbamwe, kunoratidzwawo nechiratidzo che“nguva nomwe.” Kutanga nokuguma kwenguva yenhoroondo inomiririrwa nokuzarurwa kwaDanieri zvitsauko gumi, gumi nerimwe, negumi nembiri, kunoratidzwawo ne“nguva nomwe.”

The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”

Kupera kwenguva yenhoroondo yakatanga apo Danieri zvitsauko zvinomwe, zvisere, nezvipfumbamwe zvakazarurwa pa“nguva yokupedzisira” muna 1798, kwaiva muna 1863. Kutanga kwenguva yenhoroondo yakatanga apo Danieri zvitsauko gumi, gumi nerimwe, negumi nembiri zvakazarurwa pa“nguva yokupedzisira” kwaiva muna 1989. Kubva muna 1863 kusvika muna 1989 zvinokwana makore zana nemakumi maviri nenhanhatu. Makore zana nemakumi maviri nenhanhatu igumi rimwe, kana kuti chegumi, chemakore chiuru chimwe nemazana maviri nemakumi matanhatu. Naizvozvo, nhamba zana nemakumi maviri nenhanhatu chiratidzo chemakore chiuru chimwe nemazana maviri nemakumi matanhatu, ayo anomirira “renje,” irowo riri chiratidzo chemakore zviuru zviviri nemazana mashanu nemakumi maviri e“nguva nomwe.”

This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”

Ubunavu bugaragaza yuko mu mateka y’inyamaswa y’isi, mu rugendo rw’umumarayika wa mbere ku ntangiriro, hanyuma no mu rugendo rw’umumarayika wa gatatu ku iherezo, byombi birangwa ku ntangiriro no ku mpera zabyo n’“ibihe birindwi.” Kandi igihe kiri hagati y’izo ngendo zombi kizihuza hamwe na cyo kigereranywa n’“ibihe birindwi.”

Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.

Bibilikaliyang metodolohiya ng “linya sa ibabaw ng linya” ay hindi mailalapat, kaya ang ganitong uri ng kapahayagan ay imposibleng makita at maunawaan; sapagkat kung wala ang metodolohiyang iyon, ang aklat na natatakan ay maaaring ibigay sa isang taong may pinag-aralan sa sining ng teolohiya, at saka siya tatanungin ng paliwanag kung ano ang kahulugan ng aklat na natatakan. Ang kapalaluan ng kaniyang sariling palagay ang aakay sa kaniya upang ituro na ang aklat na natatakan ay hindi mauunawaan, sapagkat ito ay natatakan. Pagkatapos ay maaari mong kunin ang aklat na natatakan at ibigay iyon sa isa sa kawan na pinaghaharian at pinagkakapon ng naliwanagang iyon, at ang kawan, na nasanay nang masiyahang kumain sa mga pinggang puno ng kathang-isip ng teologo, ay tatangging gumawa ng paglalapat ng aklat na natatakan, sapagkat lubos nilang nalalaman na yaon lamang mga kasapi ng teolohikong Sanedrin ang itinalagang magpasiya kung ano ang katotohanan.

> “‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’

> “‘Zvidzorei, mushamisiwe, chemai neshevedzerai; vakadhakwa, asi kwete newaini; vanodzedzereka, asi kwete nedoro rinokangaidza. Nokuti Jehovha akadurura pamusoro penyu mweya wehope huru, akafukidza meso enyu; vaporofita navatongi venyu, vaoni, akavafukidza. Uye chiratidzo chezvose chava kwamuri samashoko ebhuku rakaiswa chisimbiso, ravanopa kunoanoruzivo, vachiti, Ndapota, verenga ichi; iye ndokuti, Handikwanisi, nokuti chakaiswa chisimbiso.’”

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’

> “‘Naizvozvo Ishe anoti, Nokuti vanhu ava vanoswedera kwandiri nemiromo yavo, uye vanondikudza nemiromo yavo, asi vabvisa mwoyo yavo vakauisa kure neni, uye kutya kwavo kwandiri kunodzidziswa nemirayiro yavanhu; naizvozvo, tarirai, ndicharamba ndichiita basa rinoshamisa, nechishamiso; nokuti uchenjeri hwavakachenjera hwavo huchaparara, uye kunzwisisa kwavane njere vavo kuchavanzwa. Vane nhamo avo vanotsvaka kuviga zano ravo zvakadzama kuna Jehovha, uye mabasa avo ari murima, uye vanoti, Ndianiko anotiona, uye ndianiko anotiziva? Zvirokwazvo, kupindurudza kwenyu zvinhu pasi nepamusoro kuchafungidzirwa sevhu remuumbi; nokuti basa ringati here kuna iye akarigadzira, Haana kundigadzira, kana chinhu chakaumbwa chingati here kuna iye akachiumba, Akanga asina kunzwisisa?’”

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “Shoko rimwe nerimwe reizvi richazadziswa. Varipo vasingazvininipisi mumwoyo yavo pamberi paMwari, uye vasingadi kufamba nokururama. Vanovanza zvinangwa zvavo zvechokwadi, uye vanoramba vari muwadzano nengirozi yakawa, inoda nokuita nhema. Muvengi anoisa mweya pavanhu vaanogona kushandisa kuti vatsause avo vane rima richakavapofumadza muchikamu. Vamwe vari kuzadzwa nerima rinotonga, uye vari kuisa chokwadi parutivi vachitsiva nokukanganisa. Zuva rakatarwa nechiprofita rasvika. Jesu Kristu haanzwisiswi. Jesu Kristu kwavari ingano bedzi. Panguva ino yenhoroondo yenyika, vazhinji vanoita savanhu vakadhakwa. ‘Mirei, mushamisike; danidzirai, mudanidzire; vakadhakwa, asi kwete newaini; vanodzedzereka, asi kwete nechinwiwa chinodhaka. Nokuti Jehovha akadurura pamusoro penyu mweya wehope huru, akavhara meso enyu. Vaporofita navatongi venyu, vaoni, akavafukidza.’ Kudhakwa kwomweya kuri pamusoro pavazhinji vanofunga kuti ndivo vanhu vachakudzwa. Kutenda kwavo kwechitendero kwakangofanana nezvinomiririrwa muRugwaro urwu. Vari pasi pesimba raro, havagoni kufamba zvakarurama. Vanotsausa nzira dzavo mumafambiro avo. Mumwe, wozoita mumwe, vanozunguzika vachienda uko nokuno. Ishe vanovatarira netsitsi huru. Nzira yezvokwadi havana kuiziva. Ivo ndivo vanoronga zvehungwaru hwesainzi nenzira dzokunyengera, uye avo vaigona uye vaifanira kunge vakabatsira, nokuda kwokuona kwomweya kwakajeka, ivo pachavo vakanyengerwa, uye vari kutsigira basa rakaipa.

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> “Zviitiko zvemazuva okupedzisira aya zvichakurumidza kusvika pachisungo. Kana kunyengera uku kwokunamata midzimu kwazarurwa kuti ndizvo zvazviri chaizvoizvo,—mabasa akavanzika emidzimu yakaipa,—avo vakaita rutivi mazviri vachava savanhu vakarasika njere.”

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> “‘Ngokudaro Ishe unoti, Nokuti vanhu ava vanoswedera kwandiri nomuromo wavo, vachindikudza nemiromo yavo, asi mwoyo yavo vakauisa kure neni, nokutya kwavo kwandiri kuri kudzidziswa nomurayiro wavanhu; naizvozvo, tarirai, ndicharamba ndichiita basa rinoshamisa pakati pavanhu ava, iro basa rinoshamisa nechishamiso; nokuti uchenjeri hwavakachenjera huchaparara, nokunzwisisa kwavane njere kuchavanzwa. Vane nhamo avo vanotsvaka zvakadzika kuti vavanzire Ishe zano ravo, namabasa avo ari murima, uye vanoti, Ndianiko anotiona? uye ndianiko anotiziva? Zvirokwazvo kushandura kwenyu zvinhu muchizviisa pasi nepamusoro kuchanzi sevhu romuumbi; nokuti chinhu chakaitwa chingati here kuna iye akachiita, Haana kundiita? kana chinhu chakaumbwa chingati here kuna iye akachiumba, Akanga asina kunzwisisa?’”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> “Zvinoratidzwa kwandiri kuti muchiitiko chedu takambosangana uye tichiri kusangana nemamiriro ezvinhu chaiwo aya. Vanhu vakapiwa chiedza chikuru nemikana inoshamisa vakatora shoko revatungamiri vanozvifunga sevakachenjera, avo vakafarirwa zvikuru uye vakaropafadzwa naIshe, asi vakazvibvisa mumaoko aMwari vakazviisa mumitsara yemuvengi. Nyika ichafukidzwa nokunyengera kunoita sekwechokwadi. Imwe pfungwa yomunhu, ichigamuchira kunyengera uku, ichashanda pamusoro pedzimwe pfungwa dzevanhu, avo vanga vachishandura uchapupu hunokosha hwechokwadi chaMwari kuva nhema. Vanhu ava vachanyengedzwa nengirozi dzakawa, panguva iyo vaifanira kunge vakamira sevarindi vakatendeka, vachirindira mweya, savanhu vanofanira kuzvidavirira. Vakaisa pasi zvombo zvehondo yavo, uye vakateerera mweya inonyengera. Vanokanganisa zano raMwari uye vanoisa parutivi yambiro dzake nokutsiura kwake, uye zviri pachena vari kudivi raSatani, vachiteerera mweya inonyengera nedzidziso dzemadhimoni.”

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> “Kuledzera kwauzimu tsopano kwagwera pa anthu amene sayenera kukhala akuyendayenda mopunthwa ngati anthu oledzera ndi chakumwa champhamvu. Upandu ndi zosakhazikika, chinyengo, kunyenga, ndi kuchita zinthu mopanda chilungamo zadzaza dziko lapansi, mogwirizana ndi chiphunzitso cha mtsogoleri amene anapanduka m’mabwalo akumwamba.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “Iyo nhoroondo ichadzokororwa. Ndaigona kutsanangura zvichange zviripo munguva iri pedyo, asi nguva haisati yasvika. Zvimiro zvevakafa zvichaonekwa, kubudikidza neunyengeri hwakachenjera hwaSatani, uye vazhinji vachabatana naiye ‘anoda uye anoita nhema.’ Ndinoyambira vanhu vedu kuti pakati pedu chaipo vamwe vachatsauka pakutenda, vachiteerera mweya inonyengera nedzidziso dzemadhimoni, uye kubudikidza navo chokwadi chichataurwa zvakaipa pamusoro pacho.” Battle Creek Letters, 123–125.

Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.

Dhanieri chitsauko chokutanga, chinomiririra shoko rengirozi yokutanga yaZvakazarurwa gumi nezvina, chinowirirana nenhoroondo yokutanga yechikara chepanyika. Dhanieri zvitsauko chokutanga, chechipiri, nechechitatu, zvinomiririra mashoko engirozi dzose nhatu dzaZvakazarurwa gumi nezvina, zvinowirirana nokuguma kweUnited States. Nebhukadhinezari anomiririra nhoroondo yengirozi yokutanga, nechitsauko chokutanga chaDhanieri. Bherishazari anomiririra nhoroondo yengirozi yechitatu, nezvitsauko zvitatu zvokutanga zvaDhanieri.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Kumambo wokupedzisira weBhabhironi, sezvakanga zvakaitika nomufananidzo kumambo waro wokutanga, kwakanga kwasvika mutongo woMurindi woumwari wokuti: ‘Imi mambo, ... kwataurwa kwamuri; ushe hwabviswa kwamuri.’ Danieri 4:31.” Vaporofita naMadzimambo, 533.

We will continue our study of Nebuchadnezzar and Belshazzar in the next article.

Tichaenderera mberi nechidzidzo chedu pamusoro paNebhukadhinezari naBherishazari muchinyorwa chinotevera.

> “Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.

> “Bhelishatsari, akatyamadzwa nechiratidzo ichi chesimba raMwari, chairatidza kuti vaiva neChapupu, kunyange zvazvo vaisachiziva, akanga apiwa mikana mikuru kwazvo yokuziva mabasa aMwari mupenyu, nesimba Rake, uye yokuita kuda Kwake. Akanga apiwa ropafadzo yechiedza chikuru. Sekuru vake, Nebhukadhinezari, vakanga vambonyeverwa pamusoro pengozi yavo yokukanganwa Mwari nokuzvikudza. Bhelishatsari akanga achiziva nezvokudzingwa kwavo kubva munzanga yavanhu, uye nokusanganiswa kwavo nemhuka dzesango; uye chokwadi ichi, chaifanira kuva chidzidzo kwaari, akachifuratira, sokunge kuti chakanga chisina kumbobvira chaitika; uye akaramba achidzokorora zvivi zvasekuru vake. Akatsunga kuita mhosva dzakauyisa kutonga kwaMwari pamusoro paNebhukadhinezari. Akapiwa mhosva, kwete chete nokuti iye pachake aiita zvakaipa, asi nokuti akanga asina kushandisa mikana nezvaanokwanisa, izvo, dai zvakakudziridzwa, zvaigona kumuita akarurama.” Testimonies to Ministers, 436.

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