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# The Book of Daniel - Number Thirteen

Bhuku ra Danieri - Nombolo ya Gumi na Nhatu

The Secret of the Latter Days

Siri ya Siku za Mwisho

Author

Jeff Pippenger

Published

December 8, 2023

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Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.

Danieri chitsauko chechipiri chinomirira ngirozi yechipiri yaZvakazarurwa gumi neina. Naizvozvo chinomirira chechipiri chemiedzo mitatu, inomiririrwa semuedzo wezvokudya, ichiteverwa nomuedzo wezvinooneka, uye inopera nomuedzo wekusiyanisa chokwadi. Miedzo yose mitatu iyi, iyo iriwo zviratidzo zvenzira zvechiporofita, irimo mushoko rengirozi yokutanga yaZvakazarurwa gumi neina. Sezvakaita ngirozi yokutanga yaZvakazarurwa gumi neina, Danieri chitsauko chokutanga chinewo mumene miedzo yose mitatu iyoyo.

The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.

Uvavanyo lwesibili, noma umlayezo wengelosi yesibili, luqala ekupheleni kovavanyo lokuqala. Isahluko sesibili silandela isahluko sokuqala. Isiphetho sovavanyo lwesibili siqala uvavanyo lwesithathu ngokulandelana okuqondile. Isikhathi esimelwe uvavanyo lwesibili safanekiswa yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli, eyaqala ngokunqotshwa kukaJehoyakimi yaphetha ngesimemezelo sikaKoresi. Njengoba ukuphela kwaleyo minyaka engamashumi ayisikhombisa kwakusondela, uDaniyeli waqaphela ngeZwi likaNkulunkulu eliyisiprofetho ukuthi ukuphela kwase kuseduze ukufika.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> Mu gore rokutanga raDhariyasi, mwanakomana waAhashuerosi, werudzi rwavaMedhia, akaitwa mambo pamusoro poushe hwavaKaradhea; mugore rokutanga rokutonga kwake ini Danieri ndakanzwisisa namabhuku kuwanda kwamakore, pamusoro pako kwakanga kwasvika shoko raJehovha kuna Jeremia muprofita, kuti aizadzisa makore makumi manomwe pakuparadzwa kweJerusarema. Danieri 9:1, 2.

Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.

Danieri anomiririra vanhu vaMwari vemazuva okupedzisira vanoziva zvinorehwa nechiratidzo chemakore makumi manomwe okutapwa, uye kuziva ikoko kunoitika nguva pfupi asati apera makore makumi manomwe iwayo echiratidzo. Vanhu vaMwari vakanzwisisa zvakarurama kutapwa kwemakore makumi manomwe, asi chiri kumiririrwa naDanieri kunzwisisa kuti makore makumi manomwe iwayo anomiririra nguva youprofita inotangira pana Gunyana 11, 2001, kusvikira kumurayiro weSvondo. Kuna Danieri, makore iwayo akaguma pachirevo chaKoreshi, icho mumazuva okupedzisira chinomiririra murayiro weSvondo muUnited States.

Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.

Nguva pfupi mutemo weSvondo usati wasvika, vanhu vaMwari vanomutswa kuti vanzwisise chiporofita chinomiririrwa nemakore makumi manomwe okufananidzira. Makore iwayo okufananidzira akatanga naJehoiakimi, anomiririra Gunyana 11, 2001, apo, nokusvika kweIslam yeNhamo yechitatu, mutumwa ane simba waZvakazarurwa gumi nesere akaburuka uye akazivisa kuwa kweBhabhironi. Kuwa kweBhabhironi kunomiririra shoko romutumwa wechipiri, uye paGunyana 11, 2001, nguva yechipiri yokuedzwa yakatanga kuna avo vakadya bhuku rakavigwa rakanga riri muruoko rwomutumwa. Nguva iyoyo, inomiririrwa nemakore makumi manomwe okufananidzira, inoenderera mberi kusvikira pamutemo weSvondo.

As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.

Sekubva pakunotanga kusvika pedyo, sezvakaratidzwa naDanieri mugore rokutanga raDhariusi, vanhu vaMwari vanomutswa kuti vasangane nemuedzo womufananidzo wechikara. Vakanga vambonzwisisa zvimwe zvezvokwadi zvine chokuita nomuedzo womufananidzo wechikara, asi chikamu chavanosvika pakunzwisisa nguva pfupi isati yasvika magumo enguva youprofita yomutumwa wechipiri, chakanga chakavigwa murima. Danieri paakadzidza Shoko rouprofita raMwari, ndokuzoziva kukosha kwamakore makumi manomwe, akatungamirirwa kumunyengetero, sezvaakanga akatungamiridzwawo kumunyengetero paakaziva kutyisidzirwa kwoupenyu kana rufu kwaNebhukadhinezari maererano nomufananidzo-hope wake. Muna Danieri chitsauko 9, sezvakanga zvakaitawo muna Danieri chitsauko 2, Danieri paainyengetera, akagamuchira chiedza chouprofita.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.

> Eya, pandakanga ndichitaura mumunyengetero, murume uya Gabhurieri, wandakanga ndaona muchiratidzo pakutanga, achibhururuka nokukurumidza, akandibata panguva yechipiriso chamadekwana. Akandizivisa, akataura neni, akati, Iwe Danieri, zvino ndabuda kuti ndikupe ungwaru nokunzwisisa. Danieri 9:21, 22.

The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.

“ឆ្លាតវៃ និងការយល់ដឹង” ដែលត្រូវបានប្រទានដល់ដានីយ៉ែល ខណៈដែលគាត់កំពុងអធិស្ឋាន ស្របគ្នានឹងការអធិស្ឋានរបស់គាត់នៅក្នុងជំពូកទីពីរ។

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.

> Ipapo Dhanyeri akaenda kumba kwake, akandizivisa chinhu ichi kuna Hananiya, Mishaeri, naAzariya, shamwari dzake; kuti vakumbire nyasha kuna Mwari wokudenga pamusoro pechakavanzika ichi, kuti Dhanyeri navamwe vake varege kuparadzwa pamwe chete navamwe vose vakachenjera veBhabhironi. Ipapo chakavanzika ichi chakaziviswa kuna Dhanyeri muchiratidzo chousiku. Ipapo Dhanyeri akarumbidza Mwari wokudenga. Dhanyeri 2:17–19.

Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.

Mutsetse pamusoro pemutsetse, minyengetero miviri yaDhanieri iminyengetero mumwe chete. Zvose zviri zviviri zvinopiwa mukati menhoroondo inomiririra nenzira yokufananidzira muedzo unoonekwa wengirozi yechipiri, unoitika pakati pa11 Gunyana 2001 nomurayiro weSvondo uri kuswedera nokukurumidza. Pakatarisana nokutyisidzirwa kwerufu kwaNebhukadhinezari kuri kuswedera, uye noruzivo rwechiporofita rwemakore makumi manomwe aJeremia pamwe chete nemhiko yenguva nomwe yaMozisi, Dhanieri anonamata munyengetero waRevhitiko makumi maviri nenhanhatu, achikumbira panguva imwe chete kuti Mwari amuzarurire chakavanzika chokupedzisira chechiporofita cheBhaibheri. Chakavanzika icho Johani anozivisa seChakazarurwa chaJesu Kristu.

In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.

Mu chitauko 9, Danieri anowanikwa ari panguva yokuchinjana kwehumambo huviri. Bhabhironi rakanga richangobva kukundwa navaMedhia navaPezhia, nokuti raiva gore rokutanga raDhariusi; nokudaro zvichiisa vanhu vaMwari mumazuva okupedzisira panzvimbo yokuchinjana yakaratidzirwa mukufamba kwengirozi yokutanga uyewo mukufamba kwengirozi yechitatu.

The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”

Muvhuro wa vaMillerite wa Firadherifia wakachinjira kuRaodhikia muna 1856, uye muvhurwa weRaodhikia weFuture for America, unochinjira kumuvhuro weFiradherifia pakupera kwemazuva matatu nehafu ekunge wakafa mumugwagwa waZvakazarurwa chitsauko chegumi nerimwe. Muedzo wakakundikana nemuvhuro weFiradherifia wevaMillerite kubva muna 1856 kusvikira muna 1863, waive wakabatana nedzidziso ye“nguva nomwe.”

The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.

Kuyesedwa kwa gulu la Laodekeya la Future for America kuli pa nkhani ya kufunikira kozindikira mkhalidwe wawo wobalalika, ndiyeno kulowa m’pemphero ndi m’chokumana nacho cha Levitiko 26. Danieli anali pa nthawi ya kusintha pakati pa maufumu a Babulo ndi Amedi ndi Aperisiya, ndipo zinali patangotsala pang’ono kutha kwa nyengo ya zaka makumi asanu ndi awiri yomwe imadziwika ndi lamulo la Koresi. Zaka makumi asanu ndi awiri ndiwo maziko a pemphero la Danieli, ndipo zaka makumi asanu ndi awirizo zikuyimira “nthawi zisanu ndi ziwiri” za Mose. Mapemphero onse awiri a Danieli amagwirizana ndi nthawi ya kusintha yomwe imadziwika ndi “nthawi zisanu ndi ziwiri” m’gulu la mngelo woyamba, komanso m’gulu la mngelo wachitatu.

The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.

“Chakavanzika” chakazarurirwa Danieri ndicho chizaruro chemufananidzo waNebhukadhinezari. “Chakavanzika” chemufananidzo waNebhukadhinezari mumazuva okupedzisira ndechokuti unomirira ushe husere, kwete huna. Muzvinyorwa zvakapfuura zviri muchikamu chinoti, “Wechisere unobva kune Vanomwe,” chokwadi ichi chakatobudiswa. Mukati mechakavanzika icho mune chizaruro chenguva yokuchinja apo wechisere anosvika, iye anobva kune vanomwe. “Chakavanzika” chemufananidzo waNebhukadhinezari ndiko kusimbiswa kwokumuka patsva kwenyanga yechiPurotesitendi chechokwadi nenyanga yechiRepubhurikani. Kumuka patsva ikoko kuri kuviri kunoratidza kuti nyanga imwe neimwe ndiyo wechisere, asi inobva kune vanomwe; uye kuchinja kubva pakuva wechitanhatu kusvika kuna wechisere kwenyanga dzose kuri kuitika mumamiriro echiporofita ebvunzo yakabatana ne“nguva nomwe” dzaMozisi. Kuchinja ikoko kunoitika sezvinomiririrwa naDanieri, nguva pfupi chirevo chaKoreshi chisati chavapo, icho chinomirira chirevo chomutemo weSvondo muUnited States. Zvino pamutemo weSvondo, mukufamba kwezviitiko zvinokurumidza, ronda runouraya rwoupapa runoporeswa sezvo upapa huchiva musoro wechisere unobva kune vanomwe, sezvo naihwowo richipfuura nokuchinja kwechiporofita, sezvinomiririrwa nomufananidzo waNebhukadhinezari muna Danieri chitsauko chechipiri.

> Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.

> Naizvozvo Dhanieri akapinda kuna Arioki, uyo mambo akanga agadza kuti aparadze varume vakachenjera veBhabhironi; akaenda akati kwaari, Usaparadza varume vakachenjera veBhabhironi; ndiisei pamberi pamambo, uye ndicharatidza mambo kududzirwa kwazvo. Ipapo Arioki akakurumidza kuisa Dhanieri pamberi pamambo, akati kwaari, Ndawana munhu pakati pevatapwa vaJudha, achazivisa mambo kududzirwa kwazvo. Mambo akapindura akati kuna Dhanieri, uyo zita rake rainzi Bheriteshazari, Unogona kundizivisa here kurota kwandakaona, nokududzirwa kwako? Dhanieri 2:24–26.

Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.

Kamore gaDaniel apiwa chakavanzika, mazita ake ose ari maviri anobva ataurwa, zvichiratidza kuti anomirira vanhu vesungano, avo mumazuva okupedzisira vachangobva kupinda musangano wePhiladelphia wevane zana namakumi mana nezvina zvuru. Anoratidza hunhu hwomuranda waMwari nokukumbira kuti parege kuva nomunhu anourayiwa nokuda kwokukundikana kwavo kunzwisisa “chakavanzika.” Hunhu hwake hunopesaniswa naArioch, muranda waNebhukadhinezari, anotsvaka kuzviwanira rukudzo kuna mambo nokuda kwokuwana kwake Danieli. Ipapo Danieli anobva aratidza musiyano uripo pakati pokuratidzwa kwechiporofita kwechokwadi nokwevarume vakachenjera veBhabhironi, paanopindura mubvunzo waNebhukadhinezari nomubvunzo; uye zvino, asingafani naArioch, haashandisi mukana wokunzwisisa kwake “chakavanzika” kuti azvikudze, asi panzvimbo pazvo anokudza Mwari wokudenga.

> Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.

> Daniyeli akapindura pamberi pamambo, akati, Chakavanzika chakabvunzwa namambo hachigoni kuratidzwa kuna mambo navachenjeri, navazivi venyeredzi, n’anga, kana vavuki; asi kudenga kuna Mwari anozivisa zvakavanzika, uye anozivisa kuna mambo Nebhukadhinezari zvichazovapo pamazuva okupedzisira. Kurota kwako, nezvawakaratidzwa mumusoro mako uri panhoo yako, ndizvo izvi. Danieri 2:27, 28.

Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.

ඩානියෙල් තමාගේ “රහස” පිළිබඳ ප්‍රකාශනය ආරම්භ කරන්නේ, එය අන්තිම දවස්වල සිදුවන දේ පැහැදිලි කරන “රහසක්” ලෙස හඳුන්වාදීමෙනි. සැඟවුණු සත්ව ගර්ජනා හතේ ඉතිහාසයේ රහස, අන්තිම දවස්වල සිදුවන දේ හඳුන්වා දෙයි. නෙබුකද්නෙශර්ගේ රූපය, කරුණාව අවසන් වීමට මඳ කලකට පෙර මුද්‍රා විවර කරනු ලබන අන්තිම-දින රහසේ එක් අංගයකි. එය හෙළි කරනු ලබන්නේ, කරුණාව අවසන් වීමට මඳ කලකට පෙර, පොළොවේ මෘගයාගේ කොම්භ දෙකම සත් දෙනාගෙන් එකෙකු වන අටවැන්නා බවට පත්වන සංක්‍රාන්ති කාලයේදී ය; ඒ බව දාරියුස්ගේ පළමු අවුරුද්දේ ඩානියෙල් විසින් නිරූපණය කරනු ලැබේ.

> As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.

> Kana zvauri imi, mambo, pfungwa dzenyu dzakauya mumwoyo menyu muri pamubhedha penyu, pamusoro pezvichazoitika pashure apa; uye Iye anozivisa zvakavanzika akuzivisai zvichazoitika. Asi kana zviri zvangu, chakavanzika ichi handina kuchizarurirwa nokuda kwouchenjeri hwandinaho kupfuura vamwe vose vapenyu, asi nokuda kwavo vachazivisa dudziro kuna mambo, uye kuti imi mugoziva pfungwa dzomwoyo yenyu. Danieri 2:29, 30.

Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.

Danyeri anosimbisa chokwadi nechapupu chechipiri chokuti kurota kwaNebhukadhinezari kunoreva mazuva okupedzisira, paanoti, “iye anozivisa zvakavanzika anokuzivisa zvichazoitika,” “shure kwaizvozvo.” Zvino Danyeri anoratidza kuti chakavanzika hachina kupiwa kwaari, kana nokuti aiva nouchenjeri hwakakwirira kupfuura humwe hwomunhu upi noupi zvake, asi kuti “chakavanzika” chakapiwa kuna Nebhukadhinezari “nokuda kwavo vachazivisa kududzirwa.” “Chakavanzika” chakapiwa nokuda kwaavo vaizopa “kududzirwa” kwekurota kumambo womudzimu weBhabhironi mumazuva okupedzisira. Chakavanzika chakapiwa zvikurukuru nokuda vechiuru chimwe namazana mana namakumi mana nezvina, nokuti “chakavanzika” ndechava mumazuva okupedzisira vanozivisa kuwa kwokupedzisira kweBhabhironi. Ipapo Danyeri anobudisa pachena kurota kwechifananidzo kwakanga kwakavigwa murima, uye kwakabudisa muedzo woupenyu kana worufu.

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.

> Imi, iwe mambo, wakaona, uye tarira, chifananidzo chikuru. Chifananidzo ichi chikuru, chine kubwinya kwakaisvonaka, chakamira pamberi penyu; uye chimiro chacho chaityisa. Musoro wechifananidzo ichi wakanga uri wegoridhe rakanatswa, chipfuva chacho nemaoko acho zviri zvesirivha, dumbu raro nezvidya zvaro zviri zvendarira, makumbo aro ari esimbi, tsoka dzaro chikamu chesimbi nechikamu chevhu. Makaramba muchiona kusvikira ibwe rakatemwa risina maoko, rikapfura chifananidzo patsoka dzacho dzakanga dziri dzesimbi nevhu, rikazvipwanya-pwanya. Ipapo simbi, nevhu, nendarira, nesirivha, negoridhe, zvakapwanywa pamwechete, zvikava semakapi epanzvimbo dzokupurira dzechirimo; mhepo ikazvitakura, zvokuti pakasawanikwa nzvimbo yazvo; uye ibwe rakapfura chifananidzo rikava gomo guru, rikazadza nyika yose. Iri ndiro hope; uye tichazivisa kududzirwa kwadzo pamberi pamambo. Danieri 2:31–36.

Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.

Loto ya Nebukadinezari ilitambulisha falme za unabii wa Biblia tangu wakati wake hata siku za mwisho, ambapo wale mia moja arobaini na nne elfu, waliowakilishwa na Danieli katika kujitokeza kwake mbele ya Nebukadinezari, na pia na jiwe lile lililokatwa bila mikono, huiharibu falme za dunia zilizowakilishwa katika ile sanamu, nayo ndipo huwa mlima unaoijaza dunia yote. Loto hiyo ilikuwa juu ya siku za mwisho, katika hatua ile ya mpito ya kiunabii ambapo wale mia moja arobaini na nne elfu wamefunuliwa siri ya mwisho ya kiunabii.

As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.

Sechiratidzo chemureza wenyanga yechiPurotesitendi yechokwadi, ipapo vanotakura shoko rengirozi yechitatu kuenda kunyika iri kufa. Shoko iroro rinokura kusvika rava kuchema kukuru pamutemo weSvondo muUnited States, apo mucherechedzo wechikara unomanikidzirwa. Chirevo ichocho chisati chabudiswa, avo vanomiririrwa naDanieri mumazuva okupedzisira vanofanira kusangana nemuedzo wemufananidzo wechikara. Muedzo iwoyo muedzo unoonekwa nemaziso, uye unoda kuti kufamba kwezviitiko kunoburitsa chirevo chemutemo weSvondo kuonekwe neavo vanomiririrwa naDanieri. Vanoedzwa kuti zvionekwe kana vakasarudza nzira yaMwari inovatendera kuona muedzo wemufananidzo wakavanzwa murima. Muedzo wavo unosanganisira kuzvininipisa pachavo nokureurura. Unosanganisirawo kubvuma kuti Danieri akapiwa kunzwisisa muzviroto nemuzviratidzo; nokuti kana vakaramba kunzwa inzwi raDanieri richidanidzira murenje, zvakafanana neavo vakararama pamazuva aKristu vakaramba shoko raJohani Mubhabhatidzi.

Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.

Hanzvadzi White vanotizivisa kuti mabhuku aDhanieri naZvakazarurwa anopindirana nekuzadzisana, uye shoko rokuti “kuzadzisana” ravanoshandisa rinoreva kuunza pachinhanho chokukwana. Pakupera kwaChikunguru, 2023, Shumba yorudzi rwaJudha yakatanga kubvisa zvisimbiso paZvakazarurwa zvaJesu Kristu sezvaakanga avimbisa kuita nguva yokuedzwa isati yavharwa. Mukuita izvozvo, Akaratidza zvokwadi dzomuBhaibheri dzaimbova dzakanga dzatonyatsonzwisiswa nemazvo, asi idzo zvino dzaifanira kunzwisiswa muchimiro chamazuva okupedzisira.

One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.

Chimwe chezvokwadi izvozvo zvapupu zviviri zveZvakazarurwa chitsauko 11. Chimwewo inhoroondo inova kuzadziswa kwakakwana kwe“mabhanan’ana manomwe” eZvakazarurwa chitsauko 10. Akabudisa zvokwadi kubva mumitsara mitsvene yeshanduko inotaura pamusoro pekuora mwoyo kwa18 Chikunguru 2020. Akashandisa zviratidzo zvina zviri mumwe nomumwe wemitsara mitsvene yeshanduko, zvinoratidza nhoroondo yekupihwa simba kweshoko rokutanga kusvikira pakutongwa, nenzira yakanga isati yambozivikanwa kusvikira zvino. Danieri chitsauko 2 chinounza zvakawanda zvezvirevo izvi pakukwana, kunyange hazvo zvokwadi idzi dzakadzama dzakavanzika murima kune avo vanoramba kudya nzira yekuongorora yakatsanangurwa seAlpha naOmega.

In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.

Mukupedzisa chidzidzo ichi chaDanieri chitsauko chechipiri, tichapfupikisa uye tobatanidza zvimwe zvezvokwadi nezviratidzo zvematanho zvinounzwa mukukwaniswa naDanieri chitsauko chechipiri. Pakuita izvi, tiri kuratidza kuti chakavanzika chakazarurirwa Danieri muchiratidzo cheusiku chinomirira idzi chaidzo zvokwadi.

We will set forth the summary and conclusion in the next article.

Article inotevera tichabudisa muchidimbu nepedziso.

> “The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.

> “Umwami afite ibikoresho bye yagennye byo guhura n’abantu mu makosa yabo no mu gusubira inyuma kwabo. Intumwa ze zoherezwa gutanga ubuhamya butomoye kugira ngo zibakangure zive mu mimerere yabo yo gusinzira no kugira ngo zifungure ubwenge bwabo ku magambo y’agaciro y’ubugingo, ari yo Byanditswe Byera. Abo bantu ntibakwiye kuba ababwiriza gusa, ahubwo bakwiye kuba abakozi b’Imana, abatwara umucyo, abarinzi b’indahemuka, bazabona akaga kabugarije kandi baburire abantu. Bagomba gusa na Kristo mu mwete wabo ukomeye, mu bushishozi bwabo bwitondewe, no mu mihati yabo bwite—mu ijambo rigufi, mu murimo wabo wose. Bagomba kugira isano nzima n’Imana, kandi bagomba kumenyera cyane ubuhanuzi n’amasomo ngiro yo mu Isezerano rya Kera n’Isezerano Rishya ku buryo bashobora kuvana mu bubiko bw’ijambo ry’Imana ibintu bishya n’ibya kera.” Testimonies, volume 5, 251.

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