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# The Book of Daniel - Number Ten

Bhuku ra Danieri — Nhamba Gumi

The Process

Utaratibu

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Katika sura ya kwanza ya Danieli, Danieli alichukuliwa kwenda utumwani wa miaka sabini uliotabiriwa na Yeremia, naye akaendelea kuwapo mpaka mwaka wa kwanza wa Koreshi.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Zvichakadaro, Dhanyeri akaramba aripo kusvikira pagore rokutanga ramambo Sirasi. Dhanyeri 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Naizvozvo, Danieri akararama kubudikidza nenhoroondo yose yemakore makumi manomwe okutapwa, kusvikira pakabuda chirevo chakabvumira vaIsraeri vekare kudzoka kuti vavakezve uye vadzorere Jerusarema.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Zvino mugore rokutanga raKoreshi mambo wePezhiya, kuti shoko raJehovha rakanga rataurwa nomuromo waJeremia rizadzikiswe, Jehovha akamutsa mweya waKoreshi mambo wePezhiya, zvokuti akaparidza munyika yose youmambo hwake, akazviisawo muchinyorwa, achiti. Ezra 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Naizvozvo Dhanieri chiratidzo chegadziriro yokuedzwa kwevane zviuru zana namakumi mana nezvina yakatanga musi wa11 Gunyana 2001, uye inoenderera mberi kusvikira pa“decree,” iyo inoratidza kudanwa kubuda muBhabhironi.

> 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.

> Zvino ndakanzwa rimwe izwi richibva kudenga, richiti, Budai maari, imi vanhu vangu, kuti murege kugovana muzvivi zvake, uye kuti murege kugamuchira matambudziko ake. Nokuti zvivi zvake zvasvika kudenga, uye Mwari varangarira zvisakarurama zvake. Zvakazarurwa 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Miaka sabini ya utumwa ni kipindi cha kujaribiwa na kutakaswa cha wale mia moja na arobaini na nne elfu. Tarehe 11 Septemba, 2001, ole ya tatu ya Uislamu ilifika. Hili hutambuliwa tu na wale wanaokubali kweli za msingi za Uadventista. Ole ya kwanza na ole ya pili zote mbili zilitambuliwa kwa usahihi kuwa ni Uislamu na waanzilishi. Kwenye chati zote mbili za waanzilishi za 1843 na 1850, ambazo Ellen White aliidhinisha, na ambazo zinatambuliwa kuwa utimilifu wa sura ya pili ya Habakuki, Uislamu unatambuliwa kuwa ni Baragumu ya tano na ya sita. Baragumu tatu za mwisho ni Baragumu za Ole.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ndikatarira, ndikanzwa mutumwa achibhururuka pakati pedenga, achitaura nenzwi guru, achiti: Vane nhamo, vane nhamo, vane nhamo, vagari venyika, nokuda kwamamwe manzwi ehwamanda avatatu vatumwa vachiri kuzoridza! Zvakazarurwa 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Kana pane maHwamanda matatu eNhamo, uye hwamanda yokutanga neyechipiri yeNhamo dziri Islam, zviri nyore zvikuru kuziva kuti hwamanda yechitatu yeNhamo zvakare iIslam. Chimwe chikamu chechiratidzo cheIslam seMaHwamanda eNhamo, kuzvidzorwa kwazvo, uyezve nguva yazvinoregedzwa. Sista White anotsanangura mhepo ina dzaZvakazarurwa 7 se“bhiza rakatsamwa,” richitsvaka “kusununguka,” uye “kuuya norufu nokuparadza” mumashure maro.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Vatumwa vari kubata mhepo ina, dzinomiririrwa sebhiza rakatsamwa richitsvaka kusununguka nokumhanya richiyambuka pamusoro penyika yose, richitakura kuparadza norufu munzira yarinopfuura.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ko ticharara here pamhenderekedzo chaiyo yenyika isingaperi here? Ko tichava vakagomara, vachitonhora, uye vakafa here? Haiwa, dai mumaChechi edu maivapo Mweya nokufema kwaMwari kwakafemerwa muvanhu Vake, kuti vamire netsoka dzavo vagorarama. Tinofanira kuona kuti nzira yakamanikana, uye suwo rakamanikana. Asi patinopfuura napasuwo rakamanikana, upamhi hwarwo hahuna mugumo.” Manuscript Releases, vhoriyamu 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Vatumwa vana vari kudzora mhepo ina vari kudzora “bhiza rakatsamwa” rechiporofita cheBhaibheri rinounza rufu nokuparadzwa. MuBhuku raZvakazarurwa chitsauko chepfumbamwe, munozivikanwa hwamanda dzeNhamo yokutanga neyechipiri, uye munozivikanwawo mambo. Anozivikanwa muna Zvakazarurwa 9:11.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> A vaitonga na ki na tui vei ira, ko koya na agilosi ni qara sega ni vakabotona, ka na yacana ena vosa vaka-Iperiu ko Apatoni, ia ena vosa vaka-Kirisi e vakatokai ko Apolioni, me vaka ni sa lewa vei ira. Vakatakila 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Izina, kandi bityo n’imico y’umwami wa Isilamu, ni Abadon mu Giheburayo na Apoliyoni mu Kigiriki. Mu Isezerano rya Kera n’Isezerano Rishya byombi, bihagarariwe n’Igheburayo n’Ikigiriki, imico ya Isilamu iboneka mu busobanuro bw’ayo mazina yombi. Muri ayo magambo yombi, ubusobanuro ni “urupfu n’irimbuka.” Mushiki wa White avuga ko “ifarasi irakaye” abamarayika bane bafashe kugira ngo itabohoka, mu gihe abihumbi ijana na mirongo ine na bine barimo gushyirwaho ikimenyetso, ishaka kwivumbura no kuzanira abo ihura na bo “urupfu n’irimbuka.”

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Kurehwa kwokutanga kuri muMagwaro pamusoro pechiIslamu ndiIshmaeri, baba vaavo vanoomerera kuchitendero chechiIslamu. Mukurehwa ikoko kwokutanga anozivikanwa somunhu wesango, uye shoko rakashandurwa richinzi “wesango” rinoreva “mbongoro yesango yechiArabhu”. Kurehwa kwokutanga kwechiporofita pamusoro pechiIslamu chiratidzo chomhuri yebhiza, uye bhiza ndiyo nzira iyo mapiyona akafananidzira nayo chiIslamu cheNhamo yokutanga neyechipiri pamachati matsvene maviri. Mhepo ina dzaZvakazarurwa chitsauko chechinomwe dzinorambidzwa, kana kuti “dzinodziviswa”, kusvikira Mwari aisa chisimbiso pavanhu Vake. Basa rokuiswa chisimbiso revane chiuru chine zana namakumi mana nezvina ndirowo basa rokuedzwa uye basa rokucheneswa.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Mifananidzo yose iyi youporofita inomiririrwa nokutapwa kwaDanieri kwemakore makumi manomwe, kuchitanga naJehoyakimi, chiratidzo chokusimbiswa kweshoko rokutanga, kusvikira pa“chirevo” chinodana varume navakadzi kubuda muBhabhironi. Kudziviswa, uyezve kusunungurwa, kweIslamu, hunhu hwouporofita hweIslamu sechiratidzo chouporofita hweBhaibheri.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Pavanozivikanwa se“mhepo ina,” dzinobatirwa kuitira kuti varanda vaMwari vasimbiswe nechisimbiso. Pakutanga peDambudziko rechipiri, muchiporofita chenguva chemakore mazana matatu namakumi mapfumbamwe nerimwe nemazuva gumi namashanu chakazadzikiswa musi wa11 Nyamavhuvhu, 1840, ngirozi ina, dzichimiririra ChiIslam cheDambudziko rechipiri, “dzakasunungurwa.” Pakupera kwechiporofita ichocho, dzaka“dzororwa.”

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Achiti kungirozi yechitanhatu yaiva nehwamanda ichiti, Sunungura vatumwa vana vakasungwa parwizi rukuru Yufuratesi. Uye vatumwa vana vakasunungurwa, vakanga vagadzirirwa awa, nezuva, nemwedzi, negore, kuti vauraye chikamu chechitatu chavanhu. Zvakazarurwa 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

Pa Septemba 11, 2001, uthenga woyamba m’mbiri ya a zana limodzi ndi makumi anayi ndi anayi chikwi unapatsidwa mphamvu, pamene Chisilamu cha Tsoka lachitatu “chinamasulidwa.” Koma nthawi yomweyo “chinakanizidwa.” Mlongo White akufotokoza chifukwa chake izi zinachitika, koma poyamba tiyenera kukumbukira kuti cholinga cha Chisilamu m’kutchulidwa kwake koyamba m’Baibulo chinali kukwiyitsa mitundu ya anthu; pakuti dzanja la Ismayeli likanakhala lotsutsana ndi munthu aliyense, ndipo dzanja la munthu aliyense likanakhala lotsutsana ndi Chisilamu.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Mutumwa waJehovha akati kwaari, Tarira, une pamuviri, uchabereka mwanakomana, ugomutumidza zita rokuti Ishmaeri; nokuti Jehovha wanzwa kutambudzika kwako. Uye iye achava munhu wesango; ruoko rwake ruchava pamusoro pavanhu vose, noruoko rwavanhu vose ruchava pamusoro pake; uye achagara pamberi pehama dzake dzose. Genesisi 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Cilmi-sheegga Islaamku ku leeyahay waxsii sheegista Kitaabka Quduuska ah waa in quruumaha oo dhan la isu keeno iyagoo ka gees ah Islaamka, ka hor inta aan Qaramada Midoobay cadhadooda ku jeedin kuwa Ilaaliya Sabtida. Sebtembar 11, 2001, qof kasta oo fahmaya 9/11 inuu calaamad u yahay bilowga ku-celiska taxanihii dhacdooyinkii Millerite-ka, wuxuu noqday sidii “Daanyeel” markii loo kaxaystay Baabuloon toddobaatan sannadood. Yehoo'yaaqiim wuxuu tilmaamayaa bilowga habka tijaabadaas, Islaamkii hoogga saddexaadna markaas waa la sii daayay, hase ahaatee isla markiiba waa la xannibay, si Ilaah u shaabadeeyo dadkiisa.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Chiono ichi chakapiwa muna 1847 panguva iyo kwaingova nehama dzeAdventist shoma zvikuru dzaichengeta Sabata, uye pakati padzo paingova nevashoma vaifunga kuti kurichengeta kwakanga kune ukoshi hwakakwana kuti kuise mutsara wokupatsanura pakati pevanhu vaMwari navasingatendi. Zvino kuzadzika kwechiono ichocho kwava kutanga kuonekwa. ‘Kutanga kwenguva iyoyo yokutambudzika,’ kunotaurwa pano, hakurevi nguva iyo matambudziko achatanga kudururwa, asi nguva pfupi chaizvo asati adururwa, Kristu achiri munzvimbo tsvene. Panguva iyoyo, basa reruponeso parinenge richisvika pakupera, kutambudzika kuchange kuchiuya pamusoro penyika, uye ndudzi dzichatsamwa, asi dzichadzorwa kuti dzirege kudzivisa basa rengirozi yechitatu. Panguva iyoyo ‘mvura yokupedzisira,’ kana kuzorodzwa kunobva pamberi paShe, kuchauya, kuti kupe simba kuzwi guru rengirozi yechitatu, uye kugadzirira vatsvene kuti vamire munguva iyo matambudziko manomwe okupedzisira achadururwa.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Amashumi alikhumi asixhenxe kaDaniyeli aqala ngoSeptemba 11, 2001, xa ubuSilamsi bukhululwa baza baqumba iintlanga ngokuwubetha ngesiquphe nangokungalindelekanga umrhwana womhlaba weSityhilelo seshumi elinesithathu. UbuSilamsi ke baphinda bathintelwa, ukuze kugqitywe umsebenzi wengelosi yesithathu. Umsebenzi wengelosi yesithathu kukutywina abantu bakaThixo, yaye xa loo msebenzi waqala ngoSeptemba 11, 2001, iMvula yaSemva yaqalisa “ukutshiza.” Isahluko sokuqala sikaDaniyeli sibonisa inkqubo yokuvavanywa kwamakhulu alikhulu anamashumi amane anesine amawaka, eqala ngoSeptemba 11, 2001, iqhubeke ide “ilizwi” lesibini leSityhilelo seshumi elinesibhozo libize omnye umhlambi kaThixo ukuba uphume eBhabheli. Ngoko ke uDaniyeli umele abantu ngoku abasekuthinjweni ngokwasemoyeni, kude kube sesona siphelo kanye senkqubo yokuvavanywa. Isiphelo sexesha lovavanyo kwisahluko sokuqala sikaDaniyeli sichazwa njenge “siphelo semihla.”

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Zvino pakuguma kwamazuva akanga ataurwa namambo kuti vaunzwe, mukuru wavatenwa akavauyisa pamberi paNebhukadhinezari. Mambo akataura navo; uye pakati pavo vose hapana akawanikwa akaita saDhanieri, Hanania, Mishaeri, naAzaria; saka vakamira pamberi pamambo. Uye pazvinhu zvose zvouchenjeri nokunzwisisa izvo mambo zvaakavabvunza, akavawana vari nani zvakapetwa kagumi kupfuura varoyi vose navavuki venyeredzi vakanga vari muumambo hwake hwose. Dhanieri 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

试验，乃但理和三位义士之先知性试金石者，乃在他们受尼布甲尼撒审察之时；审察之下，显为“比他全国所有术士和观兆的胜过十倍”。第三次试验乃由审判所表征，而这审判发生在“那些日子的末了”。在《但理书》中，“那些日子的末了”正是但理在他分内之地站立之处。

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘වෙහෙසෙන බොහෝ දෙනෙක් පවිත්‍ර කරනු ලබන්නෝ ය, සුදු කරනු ලබන්නෝ ය, පරීක්ෂා කරනු ලබන්නෝ ය; එහෙත් දුෂ්ටයෝ දුෂ්ටකම් කරමින් සිටින්නෝ ය. දුෂ්ටයන්ගෙන් කිසිවෙකු නොතේරුම් ගන්නෝ ය; එහෙත් ප්‍රඥාවන්තයෝ තේරුම් ගන්නෝ ය…. දින එක් දහස් තුන් සියය තිස් පහට බලා සිට එතැන්ට පැමිණෙන තැනැත්තා ආශීර්වාදලත් ය. නුමුත්, ඔබ (දානියෙල්), අවසානය පැමිණෙන තෙක් ඔබගේ මඟට යන්න; මක්නිසාද ඔබ විශ්‍රාම ගන්නෙහිය, දිනවල අවසානයේ ඔබගේ කොටසෙහි නැගිට සිටිනු ඇත.’”

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Dhanieri asimame muchikamu chake. Nguva yasvika yokuti chiedza chaakapihwa chipararire kunyika yose nenzira isati yamboitika. Kana avo vakaitirwa zvikuru naShe vachifamba muchiedza, ruzivo rwavo pamusoro paKristu nezvouprofita zvine chokuita Naye ruchawedzerwa zvikuru sezvavanoswedera kumagumo enhoroondo yenyika ino.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Dada White vanorondedzera “kuguma kwamazuva” zvine chokuita nenzira yokucheneswa iri mundima yegumi yaDhanieri chitsauko chegumi nembiri. Vanowanzoshandisa ndima yegumi pamwe chete neya ndima yegumi nenhatu inoti, “kuguma kwamazuva.”

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Vazhinji vachacheneswa, vaitwe vachena, uye vaedzwe; asi vakaipa vacharamba vachiita zvakaipa; uye hakuna kana mumwe wevakaipa achanzwisisa; asi vakachenjera vachanzwisisa…. Akaropafadzwa ndiye anomirira, achisvika pamazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu. Asi iwe (Danieri) enda hako nenzira yako kusvikira kumugumo wasvika; nokuti uchazorora, uye uchamira pachikamu chako pakupera kwamazuva.’”

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘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. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Dhanieri nhasi amire panzvimbo yake, uye tinofanira kumupa mukana wokutaura kuvanhu. Shoko redu rinofanira kuenda mberi serambi rinopfuta. ‘Panguva iyo Mikaeri achasimuka, muchinda mukuru anomiririra vana vavanhu vako; uye kuchava nenguva yokutambudzika isina kumbovapo kubva pakavapo rudzi kusvikira panguva iyo; uye panguva iyo vanhu vako vachaponeswa, mumwe nomumwe achawanikwa akanyorwa mubhuku. Uye vazhinji vavete muguruva renyika vachamuka, vamwe kuupenyu husingaperi, uye vamwe kunyadziswa nokuzvidzwa kusingaperi. Uye avo vane njere vachapenya sokupenya kwedenga; uye avo vanotungamirira vazhinji kukururama vachapenya senyeredzi nokusingaperi-peri.’

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Amazwi la aveza umsebenzi ekumele siwenze kulezi zinsuku zokugcina. Asikakavuki ngisho nengxenye. Asinawo amandla abalulekile ekwenzeni umsebenzi okumelwe wenziwe. Kumele singene ekuphileni, singene ebunyeni. Manje, yebo manje impela, kumele sime kuleso simo lapho ukuphenduka nokuthethelelwa kuyoba izici ezivelele zomsebenzi wethu. Akumelwe kube khona ukuphikisana. Sekwephuze kakhulu ukuzibandakanya noSathane emsebenzini wakhe wokuphuphuthekisa amehlo. Sekwephuze kakhulu ukulalela imimoya ekhohlisayo nezimfundiso zamademoni.

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> “Ndaelekezwa kusema kwamba Roho Mtakatifu anapotoa ulimi na matamshi, tutaona kazi ikitendwa inayofanana na ile iliyotendwa siku ya Pentekoste. Wawakilishi wa Kristo watafanya kazi kwa hekima. Hakutapatikana mtu mmoja hapa na mwingine pale akitafuta kubomoa na kuharibu.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Chisungo chisanabala, lisiku lisanajumphe ngati mungu, mkwiyo waukali wa Ambuye usanadze pa inu, lisiku la mkwiyo wa Ambuye lisanadze pa inu, funani Ambuye, nonse ofatsa a pa dziko lapansi, amene mwachita chiweruzo Chake; funani chilungamo, funani kufatsa: mwina mungabisidwe pa tsiku la mkwiyo wa Ambuye.’” Australian Union Conference Record, March 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Kupondwa kwa wale laki moja na arobaini na nne, kunakowakilishwa na miaka sabini ya utumwa wa Danieli katika Babeli, kunawakilishwa katika Danieli sura ya kumi na mbili, mstari wa kumi. Mstari huo una alama ya “kweli,” kwa maana unatambulisha hatua tatu ambazo ni sifa za neno la Kiebrania “kweli.” Wengi watatakaswa, watafanywa weupe, kisha watajaribiwa. Danieli na wale mashujaa watatu walitakaswa kwa kumcha Mungu katika sura ya kwanza, kwa maana waliamua kutokula chakula cha Babeli. Kisha wakaonyesha sura iliyofanywa kuwa nzuri zaidi na iliyonona kuliko ya wale waliokula chakula cha Babeli. Sura yao ilikuwa haki ya Kristo, ambayo ndiyo mavazi meupe. Kisha walijaribiwa walipoingia katika hukumu ya Nebukadneza, mwisho wa siku hizo.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

“අවසාන දවස්වලදී,” ඩැනියෙල් “තම කොටසේ” නැගී සිටින කල, “ක්‍රිස්තුස් පිළිබඳ දැනුමත් ඔහුට අදාළ අනාවැකිත්” දෙවියන්වහන්සේගේ ජනතාවට මහත් ලෙස වැඩි වනු ඇත. “ප්‍රඥාව සහ අවබෝධය සම්බන්ධ සියලු කාරණාවලදී,” ඩැනියෙල් හා අන් තිදෙනා “ඔහුගේ මුළු රාජධානියෙහි සිටි සියලු මායාකාරයන් හා ජ්‍යෝතිෂවේදීන්ට වඩා දස ගුණයකින් ශ්‍රේෂ්ඨ” බව නෙබුකද්නෙෂර් සොයාගත්තේය.

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Chitsauko chekutanga chaDanieri chiri kuratidza chiitiko chevane chiuru nezana namakumi mana nezvina, vanopfuura nomumuedzo une nhanho nhatu. Vachitsanangura pamusoro pechiitiko ichocho, Sister White vanoti, “Mashoko aya anoratidza basa ratinofanira kuita mumazuva ano okupedzisira. Hatina kumuka kunyange nehafu. Hatina simba rinokosha pakuita basa rinofanira kuitwa. Tinofanira kupinda muupenyu, kupinda mukubatana. Zvino, panguva ino chaiyo, tinofanira kumira pachinzvimbo apo kutendeuka nokuregererwa zvichava ndizvo zvinonyanya kuoneka mubasa redu. Ngaparege kuva nokukakavadzana.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Muedzo unoendesa ku“magumo emazuva” unoendesawo kukumuka kwevapupuri vaviri vari muna Zvakazarurwa chitsauko 11. Basa ratinofanira kuita zvino nderekugamuchira shoko raGunyana 11, 2001, nokumuka, sezvinomiririrwa namapfupa akaoma akafa. “Tinofanira kuuya kuupenyu, touya muhumwe.” Kana tikaita izvi, zvinozivikanwa zvikuru zvebasa redu zvichava “kutendeuka nokuregererwa.” Chinozivikanwa zvikuru chebasa redu chinomiririrwa naDanieri muchitsauko 9, paanonyengetera munyengetero waRevhitiko 26, achikumbira kuregererwa kwezvivi zvake, nezvivi zvamadzibaba ake, panguva imwe cheteyo achibvuma kuti akanga achifamba achipikisana naMwari kubva pakusuwa kwakacherekedza kutanga kwenguva yokunonoka pana Chikunguru 18, 2020. Anofanirawo kubvuma kuti Mwari akanga achifamba achipikisana naye munguva iyoyo imwe cheteyo. Danieri anomiririra avo vakapfuura nomuhutapwa hwe“makore makumi manomwe”, kubvira pana Chikunguru 18, 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Miaka sabini ni ishara ya “nyakati saba” za Mambo ya Walawi ishirini na sita. Kitabu cha Mambo ya Nyakati kinatujulisha kwamba miaka sabini ilikuwa kipindi ambacho nchi “ingefurahia” Sabato ambazo haikuruhusiwa kuzifurahia kwa sababu ya uasi wa Israeli wa kale dhidi ya agano la Mambo ya Walawi ishirini na tano.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Ili kutimiza neno la Bwana kwa kinywa cha Yeremia, hata nchi ilipopata raha ya sabato zake; kwa maana muda wote ilipokuwa ukiwa, iliishika sabato, ili kutimiza miaka sabini. 2 Mambo ya Nyakati 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Seyse tšoantšetso sa “lefeella” la boprofeta, “matsatsi a mararo le halofo” ao lipaki tse peli tsa Tšenolo khaolo ea leshome le motso o mong li ileng tsa shoa li rapaletse seterateng ka morao ho la 18 Phupu 2020, ke tšoantšetso ea “lilemo tse mashome a supileng”, hape ke tšoantšetso ea “linako tse supileng”. Polelo ena, “qetellong ea matsatsi,” ke tšoantšetso ea qetello ea matsatsi a boprofeta a ileng a tiisoa bukeng ea Daniele.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

Muna 1798, bhuku raDanieri rakazarurwa, uye Danieri akamira panzvimbo yake, akagadzirira kuzadzisa chinangwa chake.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Jad Tuhan mapihan tugas puak nang istimiwa ka saurang, inya harus teguh bediri ba bagiannya wan ba tampatnya, sakalinya Daniel, siap manyambut panggilan Tuhan, siap mamilihi maksud-Nya.” Manuscript Releases, volume 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

Pa Okutobala 22, 1844, mukuzadzikiswa kwaDaniele chitsauko 8, ndima 14, bhuku raDaniele rakamirazve panzvimbo yaro. Muna 1798, uye muna 1844, ndipo pakaguma kutsamwa kwekutanga nekwechipiri, uye naizvozvo zvinoratidza kuguma kwe“nguva nomwe.” “Kuguma kwamazuva” mubhuku raDaniele chiratidzo chekuguma kweutapwa hunomiririrwa ne“nguva nomwe.” Muna Daniele chitsauko 4, Nebhukadhinezari akararama sechikara “nguva nomwe” dzichimupfuura. Pa“kuguma kwamazuva,” ushe hwake nokungwara kwake zvakadzorerwa kwaari.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Uye pakuguma kwamazuva ini Nebhukadhinezari ndakasimudzira meso angu kudenga, uye kunzwisisa kwangu kwakadzoka kwandiri, ndikarumbidza Wekumusorosoro, ndikamurumbidza nokumukudza iye anorarama nokusingaperi, ushe hwake huri ushe husingaperi, uye umambo hwake huripo kubva kuchizvarwa kusvikira kuchizvarwa. Uye vagari vose venyika vanonzi havasi chinhu; uye anoita sezvaanoda kuhondo yokudenga, napakati pavagari venyika; uye hakuna angadzivisa ruoko rwake, kana kuti angati kwaari, Uri kuiteiko? Panguva imwe cheteyo kufunga kwangu kwakadzoka kwandiri; uye nokuda kwokubwinya kwoumambo hwangu, kukudzwa kwangu nokupenya kwangu zvakadzoka kwandiri; uye vanachipangamazano vangu namachinda angu vakanditsvaka; ndikasimbiswa muumambo hwangu, uye ukuru hwakaisvonaka hwakawedzerwa kwandiri. Danieri 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Ukomeswa kwenguva yokuiswa chisimbiso kwezana ramakumi mana nezvina zvuru kunomiririrwa se“kupera kwamazuva,” saka kunomiririrawo kuguma kwechiratidzo kwe“makore makumi manomwe” pamwe chete ne“nguva nomwe.” Panguva iyoyo, “kutendeuka nokukanganwirwa” ndizvo zvichava zviratidzo zvinomiririra basa ravaiya vakanga vambova vakafa mumugwagwa unopfuura nomumupata wamapfupa akaoma akafa.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Mʻonekera wa ntchito ya kulapa ya anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi waimiridwa mu Ezekieli chaputala 9 monga “kupuma moŵa ndi kulira.” Pamene anthu a Mulungu avomereza ndi kusiya machimo awo a paokha, pamene avomereza kuti abwerezanso machimo omwewo a makolo awo, pamene aika pambali kunyada kwa maganizo awo ndi kuvomera kuti akhala akuyenda motsutsana ndi Mulungu, ndiponso kuti Iye wakhala akuyenda motsutsana ndi iwo kuyambira pamene nthawi yochedwa inafika pa Julaye 18, 2020, pamenepo adzapezedwa kuti ali ndi mphamvu ya uneneri “yoposa kakhumi” kuposa anzeru ena onse odzinenera mu ufumuwo.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Mchakato wa kutiwa muhuri ulianza kwa kufunguliwa na kisha kuzuiwa kwa Uislamu. Mchakato huo unamalizika kama ulivyoanza, Uislamu unapofunguliwa tena. Unafunguliwa mwishoni mwa siku za wakati wa kutiwa muhuri, ambao kwa Danieli ulikuwa amri ya Koreshi iliyowaita watu watoke Babeli. Ni hapo, mwishoni mwa siku za utakaso, katika hukumu ya “amri” ya sheria ya Jumapili nchini Marekani, ambapo waaminifu wataonekana kuwa na nguvu ya unabii “mara kumi zaidi.”

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “୧ାପି ପ୍ରଭୁଙ୍କ ଆଗମନକୁ ଅତ୍ୟଧିକ ଦୂରରେ ରଖୁଛ। ମୁଁ ଦେଖିଲି ଯେ, ଶେଷବର୍ଷା [ଯେପରି ହଠାତ୍] ମଧ୍ୟରାତ୍ରିର ଘୋଷଣା ଆସିଥିଲା, ସେହିପରି ଆସୁଥିଲା, ଏବଂ ଦଶଗୁଣ ଶକ୍ତି ସହିତ।” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Tichatanga kufunga nezve chitsauko chechipiri chaDanieri muchinyorwa chinotevera.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “මෙය දෙවන දූතයාගේ පණිවුඩයට බලය දීමට නියමිත වූ මධ්‍ය රාත්‍රියේ හඬවීමය. අධෛර්යයට පත් වූ ශුද්ධවන්තයන් අවදි කර, ඔවුන් ඉදිරියෙහි තිබූ මහත් කාර්යය සඳහා සූදානම් කිරීමට දේවදූතයන් ස්වර්ගයෙන් එවන ලදහ. ඉතා දක්ෂ මනුෂ්‍යයෝ මෙම පණිවුඩය ප්‍රථමයෙන් පිළිගත්තෝ නොවූහ. දේවදූතයන් නම්‍ර, කැපවූ අය වෙත එවනු ලැබ, ‘බලව, මනාලයා පැමිණෙයි; ඔහුට හමුවීමට පිටතට යන්න’ යන හඬ නැංවීමට ඔවුන් උද්දීපිත කරනු ලැබූහ. එම හඬ භාර දෙන ලද අය ඉක්මන් වී, ශුද්ධාත්මයාණන්ගේ බලයෙන් එම පණිවුඩය ප්‍රකාශ කළහ, සහ අධෛර්යයට පත් වූ තම සහෝදරයන් අවදි කළහ. මෙම කාර්යය මනුෂ්‍යයන්ගේ ප්‍රඥාවෙහි හා උගත්කමෙහි නොපිහිටියේය, එහෙත් දෙවියන්වහන්සේගේ බලයෙහි පිහිටියේය; එම හඬ ඇසූ උන්වහන්සේගේ ශුද්ධවන්තයන්ට එයට ප්‍රතිරෝධ කළ නොහැකි විය. අතිශයින් ආත්මික වූ අය මෙම පණිවුඩය ප්‍රථමයෙන් පිළිගත් අතර, කලින් කාර්යයේ නායකත්වය ගෙන ගිය අය එය පිළිගෙන, ‘බලව, මනාලයා පැමිණෙයි; ඔහුට හමුවීමට පිටතට යන්න’ යන හඬ තවත් ප්‍රබල කිරීමට උපකාර කළේ අන්තිමටය.” Early Writings, 238.

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