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# The Book of Daniel - Number Twenty

Bhuku ra Danieri — Nomboro Makumi Maviri

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Dhanieli neChakazarurwa: Kufumurwa kweRukukwe rweChiporofita rweKusimuka neKuwa kweHumambo

Author

Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Dzadze White kanandi kakhulukati kuti masambiro aulosi amene akufunika kumveka amaonetsedwa mwa kuwuka ndi kugwa kwa maufumu.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Kubva mukusimuka nokudonha kwamarudzi, sezvazvinobudiswa pachena mumabhuku aDanieri neZvakazarurwa, tinofanira kudzidza kuti mbiri yokunze neyenyika bedzi haina maturo sei. Bhabhironi, pamwe chete nesimba raro rose nokubwinya kwaro kukuru, kwakadaro zvekuti nyika yedu haina kuzomboona zvakafanana nako kubvira ipapo,—simba nokubwinya izvo kuvanhu vomunguva iyoyo zvaiita sezvakatsiga uye zvaizogara nokusingaperi,—kwapfuura zvachose sei! Sezvo riri ‘ruva rouswa,’ rakaparara. Jakobho 1:10. Ndizvo zvakapararawo umambo hweMedhia nePezhia, noumambo hweGiriki neRoma. Uye ndizvo zvinoparara zvinhu zvose zvisina Mwari senheyo yazvo. Chinogarapo chete ndicho chakasunganidzwa nechinangwa Chake, uye chinoratidza chimiro Chake. Misimboti Yake ndiyo yoga zvinhu zvakasimba zvoga zvinozivikanwa nenyika yedu.” Vaprofita naMadzimambo, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

Ku “kuvuka na kuanguka” kwa falme zinazowakilishwa katika vitabu vya Danieli na Ufunuo ndiko kitovu cha mtazamo sahihi wa kujifunza unabii. Kuanguka kwa Babeli kunaonyeshwa kwa mfano katika kuanguka kwa Babeli ya Nimrodi katika Mwanzo kumi na moja. Kisha katika Danieli sura ya tano, Babeli huanguka tena. Historia ya upapa ya kuinuka kwake kwenye mamlaka katika mwaka 538, na kuanguka kwake baadaye mwaka 1798, nayo pia inaonyesha kwa mfano kuanguka kwa mwisho kwa Babeli, kwa maana mamlaka ya upapa kwa unabii ni Babeli wa kiroho. Upapa ulianguka mwaka 1798, na Ufunuo sura ya kumi na nane unaeleza kuanguka kwake kwa mwisho. Katika Danieli sura ya kumi na moja, aya ya arobaini na tano, upapa, unaowakilishwa hapo kama mfalme wa kaskazini, hufikia mwisho wake pasipo mtu wa kumsaidia. Hili hutukia wakati wa kufungwa kwa muda wa rehema, kwa kuwa aya ya arobaini na tano ya sura ya kumi na moja, na aya ya kwanza ya sura ya kumi na mbili, zinawakilisha historia iyo hiyo.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Uye achasima matende eimba yake youmambo pakati pegungwa negungwa pagomo dzvene rinobwinya; asi achasvika kumugumo wake, uye hakuzovi nomumubatsira. Uye panguva iyoyo Mikaeri achasimuka, muchinda mukuru anomiririra vana vavanhu vako; uye kuchava nenguva yokutambudzika, yakadai isina kumbovapo kubva pakatanga kuva norudzi kusvikira panguva iyo; uye panguva iyoyo vanhu vako vacharwirwa, mumwe nomumwe achawanikwa akanyorwa mubhuku. Danieri 11:45; 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Ujumbe wa malaika wa pili umejengwa juu ya ukweli kwamba Babeli imeanguka mara mbili. Babeli halisi, iliyowakilishwa na Nimrodi na Belshaza, ilianguka mara mbili; na Babeli ya kiroho ilianguka mwaka 1798, nayo huanguka tena wakati muda wa rehema kwa wanadamu unapofungwa.

> 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. Revelation 14:8.

> Kwakatevera mumwe mutumwa, achiti: Bhabhironi rawa, rawa, iro guta guru, nokuti rakapinza marudzi ose kunwa waini yokutsamwa kwoufeve hwaro. Zvakazarurwa 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Ukuphindwaphindwa kokuwa kweBhabhiloni ezingelosini zesibili kunikeza isizathu sesiprofetho sokuhlonza ukuphindaphindwa kwamagama nemisho ngaphakathi kweMibhalo njengophawu lwemiyalezo ehlanganisiwe yengelosi yesibili kanye noKhalelo lwaphakathi Kwamabili. Kuphinde kusekele isimiso esakhonjwa nguDadewethu White, sokuthi ukufundwa kwesiprofetho kusekelwe ekuvukeni nasekuweni kwemibuso emelwe ezincwadini zikaDaniyeli neseSambulo. Kubonakalisa umqondo wokuthi ukuze kuqondwe ukuwa kweBhabhiloni, umfundi wesiprofetho kumelwe ahlanganise ndawonye konke ukuwa kweBhabhiloni, “umugqa phezu komugqa,” ukuze amise umyalezo oqondile wesiprofetho wokugcina kokuwa kweBhabhiloni.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Kudonha kweBhabhironi kaviri mumharidzo yengirozi yechipiri kwakavakirwa pamutemo wechiporofita unoratidza kuti chokwadi chinosimbiswa neuchapupu hwezvapupu zviviri. Kupetwa kaviri kwekudonha kweBhabhironi mukati memharidzo kunomiririra nzira yechiporofita inozivikanwa muBhaibheri semvura yokupedzisira. Nzira iyoyo tsvene, inova mvura yokupedzisira, iko kushandiswa kwekuunza pamwe chete mitsara yakasiyana-siyana yechiporofita, “mutsetse pamusoro pomutsetse.” Kana yashandiswa nomudzidzi wechiporofita, nzira iyi inosimbisa “shoko” remvura yokupedzisira. Shoko remvura yokupedzisira, rinosimbiswa kubudikidza nokushandiswa kwenzira iyoyo tsvene, rinobva raziviswa munhoroondo dzechiporofita dzakabatanidzwa dzengirozi yechipiri neMhere yoPakati pousiku. Izvi zvakanga zviri zvechokwadi munhoroondo yesangano rengirozi yokutanga, uye ndizvo zvazvakaitawo nhasi, munhoroondo yesangano rengirozi yechitatu.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Izigaba za kane n’iza gatanu z’igitabo cya Daniyeli zigaragaza umurongo w’amateka ukurikirana izamuka n’itangiriro bya Babuloni, bihagarariwe na Nebukadinezari mu gice cya kane, hanyuma no kugwa n’iherezo bya Babuloni, bihagarariwe na Belushazari mu gice cya gatanu. Byombi hamwe bitanga umurongo umwe w’ubuhanuzi. Umurongo w’ubuhanuzi ukomoka kuri ibyo bice byombi ugomba gushyirwa hejuru y’ibice bya mbere kugeza ku bya gatatu bya Daniyeli, kugira ngo hashyirweho ubutumwa bw’imvura y’itumba.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Izi sahluko zimbili zethula ukuwa nokuvuka futhi kukaNebukadinesari kanye nokuwa nokubhujiswa kukaBelishasari, ngakho-ke zethula ukuwa kweBabiloni ekuqaleni nasekupheleni komugqa. Umugqa wesiprofetho owakhiwe yilezi zahluko ezimbili usungulwe phezu kokuba iBabiloni liwe, livuke, bese liphinda liwe. Lelo qiniso lodwa liyabonisa ukuthi lezo zahluko ezimbili zimelela umlayezo wengelosi yesibili. Lezi zahluko ezimbili zimelela umlando wesilo somhlaba wesAmbulo 13, futhi kulowo mlando kumenyezelwa kabili umlayezo wengelosi yesibili kanye noMkhosi Waphakathi Kwamabili.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Naizvozvo, tisati tatanga kufungisisa pamusoro pezvitsauko zvina nezvishanu zvaDanieri, tichatanga nokutsanangura nzira tsvene inova mvura yekupedzisira; uye zvino, nokushandisa nzira iyoyo, tichazozivisa shoko remvura yekupedzisira.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Chiratidzo chinokosha munhoroondo yengirozi yokutanga neyechipiri chaiva nzira yokushanda inomiririrwa nemitemo yaWilliam Miller yokududzira zviporofita. Mitemo iyoyo yakashandiswa navarume kuziva shoko reKudanidzira kwePakati pousiku, uye shoko iroro ndiro raiva shoko remvura yokupedzisira renhoroondo iyoyo. Chiratidzo chinokosha munhoroondo yengirozi yechitatu inzira yokushanda inomiririrwa se“Makiyi eZvokuporofita”. Mitemo iyoyo inofanira kushandiswa pamwe chete nemitemo yaWilliam Miller kuti izive shoko reKudanidzira kwePakati pousiku munhoroondo yedu yazvino, uye shoko riri kusimbiswa zvino nemitemo iyoyo ndiro shoko remvura yokupedzisira ramazuva okupedzisira. Mitemo yaMiller inomiririra mvura yokutanga munhoroondo yezviporofita yechikara chenyika, uye mitemo iyoyo yakabatanidzwa ne“Makiyi eZvokuporofita” inomiririra mvura yokupedzisira munhoroondo yezviporofita yechikara chenyika.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Mvura yekupedzisira ndiyo nzira inoshandiswa kuburitsa shoko. Kune avo vanonyengerwa nokuti vanotsvaka chiitiko chemvura yekupedzisira, vasati vatanga kutsvaka shoko rinoburitsa chiitiko ichocho. Machechi echiPentekosti echiKristu muenzaniso wakajeka wokunyengerwa ikoko. Rudzi rumwe cheterwo irworwo rwokutsauka munzira rwunowanikawo kune avo vanotsvaka shoko remvura yekupedzisira, asi vachiramba kutsvaka nzira inozivisa uye inosimbisa shoko remvura yekupedzisira. Pasina nzira yakarurama, shoko rakarurama harigoni kuzivikanwa. Pasina shoko rakarurama, chiitiko chakarurama hachibviri.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Ukukosha kwaleli qiniso leBhayibheli akuqashelwa ngabaningi, ngoba abakaze bacabange ukuthi kukhona indlela eyodwa efanele yokutadisha iBhayibheli, nokuthi kukhona nezindlela eziningi ezingafanele zokulitadisha. Indlela engafanele yokutadisha iBhayibheli, okuyiyo ekhethwa kakhulu kunazo zonke, ukwethemba imibono yabanye abantu ngalokho iBhayibheli elikufundisayo. Lokhu kuyinkinga evame kakhulu kubantu, kangangokuthi wonke amabandla ahlela uhlelo lokubhekana nalesi sidingo esiqondwa ngokungeyikho phakathi kwemihlambi yawo. Leso sidingo esingamanga siveza umsebenzi ongamanga wokumisa uhlelo lwabaholi abaziwa njengochwepheshe bezinto zomoya ekuqondeni iBhayibheli, ukuze baqondise ngendlela efanele ukuqonda komhlambi ongaqeqeshiwe. IBhayibheli liyalukhomba ngempela uhlelo oluhleleke kakhulu lwesakhiwo sebandla, oluhlanganisa abadala, abaprofethi, nabafundisi; kodwa iBhayibheli alikaze livume ukonakala kokuhleleka kwebandla okukhiqiza uhlelo lwabaholi abagcotshiwe ukuze banqume ukuthi liyini noma aliyini iqiniso, bese kamuva banqume ukuthi ubani ongumhlubuki noma ongeyena.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> ශුද්ධ සත්‍යයේ වචනය යථාර්ථ ලෙස බෙදා දක්වමින්, ලජ්ජා වීමට අවශ්‍ය නොවන කාර්මිකයෙකු ලෙස දෙවියන්වහන්සේ ඉදිරියෙහි අනුමතවූවෙකු බව ප්‍රකාශ වන්නට උනන්දු වන්න. 2 තිමෝති 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Mukiongozi wa kanisa anapaswa kuonya kwa himizo, kukemea, kufundisha, na kujilinda dhidi ya mafundisho ya uongo na wale wanaoendeleza mafundisho hayo ya uongo; lakini kila mmoja wetu anapaswa “kujifunza ili ajionyeshe” kuwa “amekubaliwa na Mungu,” kwa “kuligawa sawasawa neno la kweli.” Katika kufanya hivyo, ni lazima tujue mbinu ambayo Biblia huitambulisha kuwa ndiyo njia sahihi ya kuligawa sawasawa neno la kweli. Kitabu cha Isaya kinaweka wazi masuala haya katika muktadha wa mvua ya masika, hivyo ndipo tutakapoanzia.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> Pazuva irocho Jehovha achashanyira Revhiatani, nyoka inokurumidza kutiza, nomunondo wake unorema, mukuru, nesimba; iye achashanyira Revhiatani, nyoka yakakombama, uye achauraya shato iri mugungwa. Pazuva irocho imbirai iye muchiti, Munda wemizambiringa wewaini tsvuku. Ini Jehovha ndinoichengeta; ndichaidiridza nguva dzose; kuti parege kuva nomunhu anoikuvadza, ndichaichengeta usiku namasikati. Hasha hadzisi mandiri; ndiani anga ndingandimisira minzwa norukato kundorwa muhondo? Ndaiyambuka ndichipfuura napakati pazvo, ndichizvipisa pamwe chete. Kana kuti ngaabate simba rangu, kuti ayananiswe neni; zvirokwazvo achayananiswa neni. Achaunza avo vanobva kuna Jakobho kuti vadzike midzi; Israeri ichatumbuka ichimera, uye ichazadza chiso chenyika nezvibereko. Wamurova here, sezvawakarova avo vakamurova? kana kuti wakaurayiwa here maererano nokuurawa kweavo vakaurayiwa naye? Muchiyero, pakunotuma nhungirwa dzacho, muchaitisana nharo nadzo; anomisa mhepo yake ine hasha pazuva remhepo yokumabvazuva. Naizvozvo uipi hwaJakobho huchabviswa; uye ichi ndicho chibereko chose chokubvisa chivi chake; paanoita mabwe ose eatari akaita sematombo echoko akapwanywanyika, matanda matsvene nemifananidzo hazvingamiri. Kunyange zvakadaro guta rakakombwa richava dongo, uye ugaro huchasiyiwa, hwosiyiwa serenje; ipapo mhuru ichafura, uye ipapo ichavata pasi, ichidya matavi aro. Matavi aro kana aoma, achatyorwa; vakadzi vanouya vachiaunganidza nokuaisa pamoto; nokuti vanhu vasina kunzwisisa; naizvozvo iye akavasika haangavanzwiri tsitsi, uye iye akavaumba haangavaratidzi nyasha. Zvino zvichaitika pazuva irocho, kuti Jehovha achakukura kubva parukova rweRwizi kusvikira parwizi rweIjipiti, uye imi muchaunganidzwa mumwe nomumwe, imi vana vaIsraeri. Uye zvichaitika pazuva irocho, kuti hwamanda huru icharidzwa, uye vachauya avo vakanga voda kuparara munyika yeAsiria, navakadzingwa vari munyika yeIjipiti, uye vachanamata Jehovha pagomo dzvene riri paJerusarema. Isaya 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Muzvinyorwa zvakapfuura, takaramba tichitaura kakawanda pamusoro pe“mureza” unosimudzwa kuti udane vamwe vana vaMwari vabude muBhabhironi. Ndima yekupedzisira yaIsaya chitsauko chemakumi maviri nenomwe inotaura nezvebasa romureza apo ichiti, “hwamanda huru icharidzwa, uye vachauya vakanga vava pedyo nokuparara munyika yeAsiria.” Asiria chiratidzo cheBhabhironi mumazuva okupedzisira, uye avo vanonzwa shoko reyambiro rokuti vabude muBhabhironi mundima iyi, vanouya vachinamata pamwe chete navaya vanomiririrwa sevane zana namakumi mana nezvina zvuru, avo vakaiswa nenzira youprofita pa“gomo dzvene paJerusarema.”

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Ndima inoti, “zvino zvichaitika nezuva iro.” “Zuva iro,” iro riri zuva iro inzwi rechipiri raZvakazarurwa chitsauko chegumi nesere rinodana vamwe vana vaMwari kubva muBhabhironi, ndiro mamiriro ezviri muchitsauko chose. Inzwi rechipiri raZvakazarurwa chitsauko chegumi nesere rinodanidzira panguva yomutemo weSvondo, apo hure reTire rinorangarirwa.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Ndakanzwa rimwe izwi richibva kudenga, richiti, Budai maari, vanhu vangu, kuti murege kugovana muzvivi zvake, uye kuti murege kugamuchira pamatambudziko ake. Nokuti zvivi zvake zvasvika kudenga, uye Mwari arangarira kusarurama kwake. Zvakazarurwa 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Yeshaya chitsauko makumi maviri nenomwe chinotanga nokuratidza zuva rimwe chetero rinopedzerwa nechitsauko ichi, apo chinoti, “Pazuva iro Jehovha nomunondo wake unorwadza, mukuru, nesimba, acharova Revhiatani, nyoka inokasika kupfuurira; iye Revhiatani, nyoka yakakombama; uye achauraya dhiragoni iri mugungwa.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Pamurayiro weSvondo ndipo panotanga kutonga kwaMwari kwekuita, kunoripira, pamusoro poushe hwedragoni (United Nations), chikara (upapa), uye muporofita wenhema (United States). Pamurayiro weSvondo ndipo panoputswa muporofita wenhema soumambo hwechitanhatu hwechiporofita cheBhaibheri, uye kutsauka kworudzi kunobereka kuparara kworudzi. Murayiro weSvondo ndipo panotanga kuwira kutonga kwaMwari kwekuita pamusoro pedragoni, ari Satani (uye umambo hwake hwapanyika hunomiririrwa sedragoni), chikara, uye muporofita wenhema. Ichi chirango chinofambira mberi, chinotanga pamurayiro weSvondo. Kutanga nokuguma kwechitsauko chemakumi maviri namanomwe chaIsaya ndiwo murayiro weSvondo, uye chitsauko ichocho chinomiririra nyaya dzakatsanangurika dzakabatana zvakananga nenhoroondo inotungamirira kumurayiro weSvondo uye inotevera mushure mawo.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Tiri kufunga nezvechitsauko makumi maviri nemanomwe, nokuti chinomisa mamiriro echiporofita ezvitsauko makumi maviri nesere nemakumi maviri nepfumbamwe. Muzvitsauko izvozvo tichawana dudziro yemvura yokupedzisira senzira yokushanda, izvo zvichatibvumira kunzwisisa kukosha kwokuisa zvitsauko zvina nezvishanu zvaDanieri pamusoro pezvitsauko chimwe kusvika kutatu zvaDanieri. Mushure mokunge Isaya chitsauko makumi maviri nemanomwe chazivisa kutanga kwechirango chinofambira mberi choumambo hweshato, anonyora kuti panguva iyoyo vanhu vaMwari vanorayirwa “kuimbera.” Kuimbira ani?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Mhinduro yokuti ndiani anofanira kuimbirwa iri mumusoro werwiyo rwacho, nokuti vanofanira kuimba pamusoro pe“munda wemizambiringa yewaini tsvuku, unochengetwa naJehovha.” Nyaya yomunda wemizambiringa inyaya yavanhu vaMwari, uye yakatanga kutaurwa naIsaya muchitsauko chechishanu.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Zvino ndichaimbira mudiwa wangu rwiyo pamusoro pomunda wake wemizambiringa. Mudiwa wangu wakange ana munda wemizambiringa pagomo rine kubereka kukuru kwazvo; akaukomberedza noruzhowa, akabvisa matombo awo, akauzvara nomuzambiringa wakaisvonaka, akavaka shongwe pakati pawo, akagadzirawo chisviniro chewaini mauri; akatarisira kuti ubereke mazambiringa, asi wakabereka mazambiringa esango. Zvino, imi vagari veJerusarema, nemi varume vaJudha, nditongerei henyu pakati pangu nomunda wangu wemizambiringa. Chii chimwe chingadai chakaitirwa munda wangu wemizambiringa chandisina kuuitira? Ko zvino, pandakatarisira kuti ubereke mazambiringa, sei wakabereka mazambiringa esango? Zvino uyai, ndichakuudzai zvandichaitira munda wangu wemizambiringa: ndichabvisa ruzhowa rwawo, ugodyiwa; ndichaputsa rusvingo rwawo, ugotsikwa-tsikwa. Ndichauita dongo; hauchazochekererwi kana kurimwa; asi minzwa norukato zvichamera mauri; uye ndicharayira makore kuti arege kuunaya mvura pamusoro pawo. Nokuti munda wemizambiringa waJehovha wehondo ndiyo imba yaIsraeri, navarume vaJudha ndivo chirimwa chake chinofadza; akatarisira kutongwa kwakarurama, asi tarirai, kwakava nokudzvinyirirwa; akatarisira kururama, asi tarirai, kwakava nokuchema. Isaya 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Mune nhoroondo yedambudziko remutemo weSvondo, vanhu vaMwari vanofanira kuimbira vanhu vaMwari rwiyo rwemunda wemizambiringa, nokuti rwiyo rwacho runoti, “Zvino, imi vagari veJerusarema, nemi varume vaJudha, ndinokumbira kuti mutonge pakati pangu nomunda wangu wemizambiringa.” Rwiyo rwemunda wemizambiringa ndirwo rwiyo runozivisa kupfuurwa kwevanhu vaimbova vanhu vesungano, Mwari vachipinda panguva imwe cheteyo musungano naavo vanotaurwa naPetro kuti “kare vakanga vasiri vanhu, asi zvino vava vanhu vaMwari.” Runoratidza kuti hakuna mvura yakambonaya pamusoro pemunda wemizambiringa, nokudaro ruchizivisa basa raEria anouya munguva iyoyo, uye anova iye oga anogona kuunza mvura munguva iyoyo. Tinoziva kuti rwiyo urwu rune chokuita nokupfuurwa kwevanhu vesungano, nokuti rwiyo rwemunda wemizambiringa rwakaimbwa naKristu kuIsraeri yekare, munguva iyo Israeri yekare yakanga ichipfuurwa, Mwari vachipinda panguva imwe cheteyo musungano naIsraeri yomweya.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Inzwai mumwe mufananidzo: Kwakanga kuno mumwe muridzi weimba, uyo akasima munda wemizambiringa, akautenderedza noruzhowa, akacheramo chisviniro chewaini, akavaka shongwe, akaupisira kuvarimi, ndokuenda kunyika iri kure. Zvino nguva yezvibereko yakati yaswedera, akatuma varanda vake kuvarimi kuti vagamuchire zvibereko zvawo. Asi varimi vakabata varanda vake, vakarova mumwe, vakauraya mumwe, uye vakataka mumwe namabwe. Akatumazve vamwe varanda vakawanda kupfuura vokutanga; vakavaitirawo saizvozvo. Asi pakupedzisira akavatumira mwanakomana wake, achiti, Vacharemekedza mwanakomana wangu. Asi varimi vakati vaona mwanakomana, vakataurirana pachavo vachiti, Uyu ndiye mugari wenhaka; huyai, timuuraye, titore nhaka yake. Vakamubata, vakamukandira kunze kwemunda wemizambiringa, vakamuuraya. Naizvozvo kana ishe womunda wemizambiringa achisvika, achaitei kuvarimi ivavo? Vakati kwaari, Achaparadza nenzira inotyisa varume vakaipa ivavo, uye achapisira munda wake wemizambiringa kune vamwe varimi, vachamupa zvibereko nenguva dzazvo. Jesu akati kwavari, Hamuna kumborava here mumagwaro muchiti, Ibwe rakarambwa navavaki, iro ndiro rava musoro wekona: ichi chakaitwa naShe, uye chinoshamisa pameso edu? Naizvozvo ndinoti kwamuri, Umambo hwaMwari huchatorwa kwamuri, huchapiwa rudzi runobereka zvibereko zvaro. Ani naani achagumburwa neibwe iri achaputswa: asi ani naani warichawira pamusoro pake, richamukuya kuita hupfu. Zvino vapristi vakuru navaFarisi vakati vanzwa mifananidzo yake, vakaona kuti waitaura pamusoro pavo. Mateo 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Yesu paakaimba rwiyo rwomunda wemizambiringa waMwari kuna Israeri yekare, vakanyudzwa zvikuru mukunzwisisa nesimba reshoko iri, zvokuti Jesu paakabvunza vaJudha vaipopotedzana kuti, Ishe womunda wemizambiringa vaizoitei kune avo vakauraya Mwanakomana, vakatadza kusaita kunze kwokupa mhinduro yakarurama, pavakati, “Achaparadza zvakaipisisa vanhu vakaipa ivavo, uye achapa munda wake wemizambiringa kune vamwe varimi, vachamupa zvibereko zvawo nenguva dzazvo.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Naizvozvo Jesu akabva awedzera imwe ndima parwiyo urwu, paakaimba pamusoro pebwe rakarambwa, uye akabatanidza mhinduro yavo nechikamu chekupedzisira paakati, “Naizvozvo ndinoti kwamuri, Umambo hwaMwari huchatorwa kwamuri, hugopiwa rudzi runobereka zvibereko zvarwo. Uye ani naani anowira pamusoro pebwe iri achaputswa; asi ani naani warichawira, richamukuya rive upfu.” Mashoko okuti “richamukuya rive upfu” anonzwika semhinduro yaIsaya makumi maviri nechinomwe yokuita “matombo ose eatari ave samatombo echoko anopwanywa nepakati; matanda matsvene nezvifananidzo hazvizorambi zvakamira.” Zvose zviri zviviri zvinoreva basa rerumutsiriro rakaitwa naJosia, uyo aimiririra avo vemazuva okupedzisira vanowanazve “nguva nomwe”, iro dombo rinogumbura rinopwanya avo vanoramba kuriwana richikosha.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Pazuva remutemo weSvondo, sezvazvinomiririrwa muna Isaya chitsauko makumi maviri nezvinomwe, avo “kare vakanga vasiri vanhu,” vanofanira kuimba rwiyo rwemunda wemizambiringa waJehovha wewaini tsvuku. Zvinyorwa izvi zvagara zvichiratidza kazhinji kuti hakuna shoko rechitatu risina shoko rokutanga nerechipiri. Mutemo weSvondo ndiwo shoko rechitatu, uye zuva remutemo weSvondo rinosanganisira nhoroondo yeshoko rokutanga nerechipiri. Muchitsauko makumi maviri nezvinomwe chaIsaya, mutemo weSvondo uri kuzivisa nguva inomiririrwa muna Danieri chitsauko chokutanga, uyezve zvakare muna Danieri zvitsauko chokutanga kusvikira chechitatu. Muchiprofita, zuva remutemo weSvondo muchitsauko makumi maviri nezvinomwe riri kuzivisa nhoroondo yaGunyana 11, 2001, apo shoko rokutanga rakapiwa simba kusvikira kumutemo weSvondo uri kuuya nokukurumidza.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Tichaenderera mberi mukufungisisa kwedu pamusoro perwiyo urwo vakadzikinurwa vanofanira kuzivisa munguva inotungamirira kusvikira panguva iyo hure reRoma richatanga kuimba rwiyo rwaro, muchinyorwa chinotevera.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Ndikatarisa, ndikaona Gwayana rimire pamusoro peGomo reZioni, uye pamwe chete naro paiva nezviuru zana namakumi mana nezvina, vane zita raBaba varo rakanyorwa pahuma dzavo. Ndikanzwa inzwi richibva kudenga, senzwi remvura zhinji, uye senzwi rekutinhira kukuru; uye ndikanzwa inzwi ravaridzi vembira vachirira mbira dzavo. Uye vakaimba sokunge rwiyo rutsva pamberi pechigaro choushe, napamberi pezvisikwa zvina zvipenyu, navakuru; uye kwakanga kusina munhu aigona kudzidza rwiyo irworwo, asi zviuru zana namakumi mana nezvina izvo zvakadzikinurwa kubva panyika. Ava ndivo vasina kusvibiswa navakadzi; nokuti imhandara. Ava ndivo vanotevera Gwayana kwose kwarinoenda. Ava vakadzikinurwa kubva pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nokuna Gwayana. Uye mumuromo mavo hamuna kuwanikwa kunyengera; nokuti havana chavangapomerwa pamberi pechigaro choushe chaMwari. Zvakazarurwa 14:1–5.

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