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# The Book of Daniel - Number Ninety-Two

Bhuku ra Danieri - Namba Makumi Mapfumbamwe neMbiri

Unveiling Prophecy: The Triple Application of Daniel’s Last Six Verses and the Advancing Light of the Third Angel

Kufumura Ubuhanuzi: Ishyirwa mu Bikorwa Inshuro Eshatu ry’Imirongo Itandatu ya Nyuma ya Daniyeli n’Urumuri Rwiyongera rw’Umumarayika wa Gatatu

Author

Jeff Pippenger

Published

February 25, 2024

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In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.

Mune sangano reMillerite, kuwedzera kwezivo kwakazarurwa, uye kwakayedza zvikurukuru, kunyange kusiri kwega, vaPurotesitendi vaizviti ndivo muUnited States. Sardisi, kereke yaibuda murima rehukuru hweupapa, yakanga ichitungamirirwa mukunzwisisa kwakazara kweevhangeri kwaizoratidzwa apo nzvimbo tsvene yokudenga yakazarurwa kudenga. Mumusangano wengirozi yechitatu, kuwedzera kwezivo kwakazarurwa musi waGunyana 11, 2001, uye kwakayedza Adventism yeRaodhikia pasi rose. Nechikonzero ichi, chokwadi chinomiririrwa mundima nhanhatu dzokupedzisira dzaDanieri gumi nerimwe, chinova ndicho manyuko ekuwedzera kwezivo, chakapikiswa neAdventism yeRaodhikia.

> “The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.

> “Vashoma waaminifu wachache juu ya msingi wa kweli (1 Wakorintho 3:10, 11) walifadhaika na kuzuiwa huku kifusi cha mafundisho ya uongo kikizuia kazi. Kama wale wajenzi juu ya ukuta wa Yerusalemu katika siku za Nehemia, wengine walikuwa tayari kusema: ‘Nguvu za wachukuaji mizigo zimepungua, tena kuna kifusi kingi; hata hatuwezi kujenga.’ Nehemia 4:10. Wakiwa wamechoshwa na mapambano ya daima dhidi ya mateso, udanganyifu, uovu, na kila kizuizi kingine ambacho Shetani angeweza kubuni ili kuzuia maendeleo yao, baadhi ya wale waliokuwa wajenzi waaminifu walikata tamaa; nao, kwa ajili ya amani na usalama wa mali zao na wa maisha yao, wakaiacha misingi ya kweli. Wengine, wasiotishwa na upinzani wa adui zao, walitangaza kwa ujasiri: ‘Msiwaogope; mkumbukeni Bwana, aliye mkuu na wa kuogofya’ (aya ya 14); nao wakaendelea na kazi, kila mmoja akiwa amejifunga upanga wake ubavuni mwake. Waefeso 6:17.”

> “The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.

> “Umoya ofanayo wokuzonda nokumelana neqiniso ukhuthaze izitha zikaNkulunkulu kuzo zonke izikhathi, futhi ukuqapha okufanayo nokwethembeka okufanayo kuye kwadingeka ezincekwini zaKhe. Amazwi kaKristu kubafundi bokuqala ayasebenza nakubalandeli baKhe kuze kube sekupheleni kwesikhathi: ‘Engikushoyo kini ngikusho kubo bonke, Lindani.’ Marku 13:37.” The Great Controversy, 56.

The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.

Kuwonekwa kweshoko remavhesi matanhatu okupedzisira aDanieri kwakatanga mukati menzvimbo yehushumiri hunozvitsigira hweAdventizimu yeRaodhikia, uye pashure pazvo, sezvo nguva yaifambira mberi, kwakazosangana navadzidzi venyika yezvechitendero vane mukurumbira (vakadzidza) veAdventizimu yeRaodhikia. Zvombo zvakashandiswa mukuedza kushayisa shoko iri mbiri zvakagara zvichibudisa chiedza chikuru nekajeka kukuru kwamavhesi akanga ari kuongororwa nokurwiswa. Kurwiswa ikoko kwakazotungamirira pakunzwisisa kwechiporofita kwakanga kusati kwambozivikanwa kare, asi kwakazobva kwasimbiswa uye kukawanikwa kuva chikamu chechiedza chinoramba chichifambira mberi chengirozi yechitatu.

The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.

Vamillerite vaingoona kuti paiva noumambo mana bedzi hwechiprofita cheBhaibheri, asi nguva pfupi mushure ma1844, zvakazonzwisiswa kuti United States yaiva chikara chepanyika cheZvakazarurwa chitsauko 13, uye kunzwisisa ikoko kwakajekesa kuti upapa hwakanga husiri chikamu choumambo hweRoma bedzi, asi kuti hwaiva chaizvo humambo hwechishanu hwechiprofita cheBhaibheri.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Pasi pezviratidzo zvedragoni guru dzvuku, chikara chakafanana nembada, uye chikara chine nyanga dzakaita sedzegwayana, hurumende dzepanyika dzaizonyanya kubatikana mukutsika-tsika murayiro waMwari nokutambudza vanhu Vake, dzakaratidzwa kuna Johane. Hondo iyi inoenderera mberi kusvikira pakuguma kwenguva. Vanhu vaMwari, vaimiririrwa nomukadzi mutsvene navana vake, vakaratidzwa savari vashoma kwazvo. Mumazuva okupedzisira kwakanga kuchangosara vakasara bedzi. Ava ndivo vanotaurwa naJohane achiti, ‘vanochengeta mirairo yaMwari, uye vane uchapupu hwaJesu Kristu.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.

> “Pagaanizimu liyela, na kuli kupitila mu Upapa, Satana aali kusoselezya nguzu zyakwe kwa mazana a minyaka, mu kuyesya kufuta pa nyika bakamboni ba Leza bakatendeka. Bapagaani a Bapapa bakali kutungululwa aa muuya omwe wa ndwena. Bakasiyana buyo mu cakuti Upapa, mbuli uyo wakali kweezya kulibonya kuti ulebeleka Leza, wakali mwiisi uukazya loko alimwi mubi loko. Kupitila mu nchito ya Buroma, Satana wakakaka nyika. Mbungano ya Leza iiyandaula kuti njakwe yakakwewa kuya mu milongo ya bujimi obu, alimwi kwa myaka iipitulukide zyuulu lya myaka iili ayanda, bantu ba Leza bakaciswa ansi aa busungu bwa ndwena. Alimwi lino Upapa, nga walubide nguzu zyao, wakamanikizigwa kuleka kuteendezya, Johane wakabona nguzu impya iitanta, kuti ilandaule jwi lya ndwena, alimwi kuyungizya mbele nchito njiyo eyiinkondo, iikaluzya alimwi iipompya Leza. Nguzu ezi, zya bucisyo, ezyo zyakumaninina kuwisana imbwaana aa mbungano alimwi aa mulawo wa Leza, zyakali kupandwa ku cilongayezyo ca cinyama cini mahembe aboneka mbuli aa mwana wa mbelele.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Asi uchoro mkali wa kalamu ya unabii unaonyesha badiliko katika mandhari hii ya amani. Mnyama mwenye pembe kama za mwana-kondoo hunena kwa sauti ya joka, naye ‘hutumia uwezo wote wa yule mnyama wa kwanza mbele yake.’ Unabii watangaza kwamba atawaambia wakaao juu ya nchi wamfanyie mnyama huyo sanamu, na kwamba ‘awafanya wote, wadogo kwa wakubwa, na matajiri kwa maskini, na walio huru kwa watumwa, kutiwa chapa katika mkono wao wa kuume, au katika vipaji vya nyuso zao; tena kwamba mtu awaye yote asiweze kununua wala kuuza, isipokuwa yeye aliye na ile chapa, au jina la yule mnyama, au hesabu ya jina lake.’ Hivyo Uprotestanti hufuata katika nyayo za Upapa.” Signs of the Times, November 1, 1899.

When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.

Xanaaniyên dawî yên şeşê yên Daniel 11 dema ku hatin vekirin, hate nasîn ku tevahiya rêza ku di wan şeş xaneyan de hatî nîşandan, têkiliyên sê hêzên ku Xwişk White nûha wan wekî “paganîzm,” “Papayîtî” û “Protestanîzm” destnîşan kiribû, diyar dike. Dijmin got ku “welatê xweşik” ê ayeta çil û yekê sembola ya yan Protestanîzmê yan jî Dêra Adventîsta Rojê ya Heftemîn e, lê “welatê xweşik” Dewletên Yekbûyî ne, û di ayeta çil û yekê de şahê bakurê (Papayîtî) di qanûna Yekşemê ya ku zû tê de Dewletên Yekbûyî dikeve bin destê xwe. Çewtiya şeytanî ya ku “welatê xweşik” wekî tiştekî din ji bilî Dewletên Yekbûyî pênase dike, ji bo wê hatiye saz kirin ku jin û mêr nekaribin bibînin ku piştî hilweşîna Yekîtiya Sovyetê di 1989-an de, di dema ku di şeş xaneyên dawî yên Daniel 11 de tê nîşandan de, bûyera pêxemberî ya pêşerojê qanûna Yekşemê ya ku zû tê ye.

For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.

Kuva vaAdventist vaZuŵa lachinayi, ichi chikung’anamura kuti vesi la makumi ghanayi na limoza likulongosora kumalira kwa nyengo ya chiyezgo ya mpingo wa Chiuta, ndipo chinthu chaumaliro icho Chiadventist cha ku Laodikea chikukhumba yayi kupulika, nkhakuti nyengo yawo ya chiyezgo yikuŵa pafupi kumara! Fumu yikalongozga fundo iyi kufika pa malo apo vikazindikirika kuti apo Roma ya upagani yikatora ulamuliro wa charu pa Nkhondo ya Actium mu 31 BC, yikeneranga dankha kuthereska nkhongono zitatu za malo, umo zikuyimiriridwa mu Daniel mutu wa eyiti.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Uye kubva kune imwe yadzo kwakabuda runyanga ruduku, rwakazokura kwazvo, ruchinanga kumaodzanyemba, nokumabvazuva, nokunyika inofadza. Danieri 8:9.

It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.

Rakanga riri chokwadi chakatosimbiswa kuti “maodzanyemba”, “mabvazuva” ne “nyika inofadza” zvaimirira nzvimbo nhatu dzepanyika dzakatorwa nokutongwa neRoma yechihedheni, payakakwira pachigaro chenyika soushe hwechina hwechiporofita cheBhaibheri. Chaienderana nechokwadi ichi ndechekuti Roma yepapa yakafanirawo kukunda masimba matatu enzvimbo dzepanyika, payakakwira pachigaro chenyika soushe hwechishanu hwechiporofita cheBhaibheri, sezvinomiririrwa muna Danieri chitsauko chechinomwe.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Ndzi langutile timhondzo teto, kutani, waswivo, exikarhi ka tona ku humelela rin’wana rhondzo leritsongo, leri emahlweni ka rona ku nga tshuvuriwa hi timitsu timhondzo tinharhu ta leto sungula; kutani, waswivo, eka rhondzo leri a ku ri ni mahlo yo fana ni mahlo ya munhu, ni nomu lowu vulavulaka swilo leswikulu. Daniel 7:8.

In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.

Mu kupokana kwakaitika pamusoro pe“nyika inobwinya” yendima makumi mana neimwe, Ishe vakaratidza kuti muuporofita maiva nezviratidzo zvitatu zveRoma. Roma yechihedheni, yakateverwa neRoma yeupapa, uyezve paiva neRoma yemazuva okupedzisira, yatakadana kuti “Roma yemazuva ano”. Tichibva pazvokwadi zviviri zvakasimba uye zvakatsiga zveuporofita, chokutanga chiri chokuti Mwari havashanduki, uye chimwe chacho chokuti chokwadi chinosimbiswa pamusoro peuchapupu hwezvapupu zviviri, takagumisa tisingazununguki kuti zvipingamupinyi zvitatu zvamambo wokumusoro mundima nhanhatu dzokupedzisira dzechitsauko chegumi neimwe chaDanieri zvaifanira kumirira masimba matatu emazuva ano enzvimbo.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yesu Khristu asingachinji, nezuro nanhasi, nokusingaperi. VaHebheru 13:8.

> It is also written in your law, that the testimony of two men is true. John 8:17.

> Kwe na muṅwalo wenu, kwe mu fyo cilembele, ukuti ubunte bwa bantu babili bwa cine. Yohane 8:17.

This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.

Uku kuzindikirwa kwakasimikizga icho ise tikaŵa tamalizga kale, pakuti tikaŵa tikuwona “charu chakutowa” nga ni nkhongono ya pa charu chapasi (United States), ndipo tikakanira fundo yambura mahara yakuti chikayimira mpingo, uwo ni nkhongono yauzimu. Tikapanga kaŵiro aka ka maghanoghano chifukwa cha chipulikano icho nyengo zose chasimikizgikiranga, chakuti mu Mazgu gha Chiuta mulije vyangozi. Pa ukaboni wa ŵakaboni ŵanandi vikuwonekerathu kuti mpingo wa Chiuta mu mazuŵa ghaumaliro ni phiri.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Uye zvichaitika mumazuva okupedzisira, kuti gomo reimba yaJehovha richasimbiswa pamusoro pemisoro yamakomo, uye richakudzwa kupfuura zvikomo; uye ndudzi dzose dzichayerera dzichiuya kwariri. Uye vanhu vazhinji vachafamba vachiti, Uyai, ngatikwirei kugomo raJehovha, kuimba yaMwari waJakobho; uye achatidzidzisa nzira dzake, nesu tichafamba mumakwara ake; nokuti murayiro uchabuda paZioni, neshoko raJehovha richibva paJerusarema. Isaya 2:2, 3.

Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”

Avo vakatsaurira pfungwa yokuti “nyika inobwinya” ichechi, uye kazhinji vakati ichechi yeSeventh-day Adventist, vakaita saizvozvo nokuti Danieri anotsanangura nyika yacho se“inobwinya,” uye kufunga kwavo kusina kudzama kwakagumisa kuti, sezvo “gomo dzvene rinobwinya” riri mundima yemakumi mana neshanu richinyatsozivikanwa sechechi yaMwari yemazuva okupedzisira, saka “nyika inobwinya” inofanirawo kuva ichechi. Pamusoro pazvo, zvose zviri zviviri zvine chipauro chokuti “inobwinya.”

There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.

Hakuna makosa katika neno la Mungu, na Danieli anapotumia “nchi,” kwa uhusiano na neno “tukufu,” kisha mistari minne baadaye anatumia “mlima mtakatifu,” kwa uhusiano na neno “tukufu,” Danieli alikuwa akitambulisha tofauti ya makusudi kati ya nchi na mlima. Nchi halisi tukufu ni Yuda, na ni katika mji wa Yerusalemu ambapo hekalu la Mungu lilijengwa. Yerusalemu, au hekalu, yaweza kueleweka kama kanisa la Mungu, lakini eneo ambamo Yerusalemu ipo ni nchi ya Yuda. Kweli nyingi zilithibitishwa kadiri maarifa yalivyoongezeka katika nuru inayoendelea ya malaika wa tatu, lakini hapa tunatoa tu msingi wa unabii unaotambulisha maonyesho matatu ya Roma.

When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.

Patakamuka kuti Roma yechihedheni neyechipapa zvakapa zvapupu zviviri zvakasimbisa hunhu hwechiporofita hweRoma yazvino, takaziva musimboti wedudzirwo wandakadaidza kuti “kushandiswa kwakapetwa katatu kwechiporofita.” Vamwe vaivapo vakanga vatoshandisawo pfungwa dzakafanana dzekudzokororwa kwakapetwa katatu kwezvimwe zviporofita, asi dudziro yatakasvika pakuziva ndiyo dudziro yatichiri kushandisa nanhasi. Zvinokosha kunzwisisa kuti murau wechiporofita wekushandiswa kwakapetwa katatu kwechiporofita, unowanzoshandiswa zvikuru neFuture for America, wakazivikanwa panguva yenharo pamusoro pendima nhanhatu dzokupedzisira dzaDanieri gumi neimwe, asi chinokoshawo zvakangofanana ndechekuti nharo yacho yakatungamirira pakuzivikanwa kwekutanga kuti kushandiswa kwakapetwa katatu kwechiporofita kwaiva pamusoro peRoma. Munhoroondo yeMillerite, imwe yenharo yaiva yokuti Antiochus Epiphanes ndiye here aiva “makororo” avanhu vaDanieri, kana kuti “makororo” acho aiva Roma, sezvakanzwisiswa nevaMillerite. Chikonzero nei izvi zvichikosha ndechekuti Roma, se“makororo” avanhu vaDanieri, ndivo vaizo “simbisa chiratidzo” muna Danieri gumi neimwe, ndima yegumi neina.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> ຢູ່ໃນເວລາເຫຼົ່ານັ້ນ ຈະມີຫຼາຍຄົນລຸກຂຶ້ນຕໍ່ຕ້ານກະສັດແຫ່ງທິດໃຕ້; ອີກທັງພວກປຸ້ນສະດົມໃນປະຊາຊົນຂອງເຈົ້າຈະຍົກຕົນຂຶ້ນເພື່ອສະຖາປະນານິມິດ; ແຕ່ພວກເຂົາຈະລົ້ມລົງ. ດານີເອນ 11:14.

The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.

Nguva yokutanga yatakanzwisisa kushandiswa katatu kwechiporofita kwakazivikanwa nechokwadi chokuti mune kuonekwa kutatu kweRoma muchiporofita cheBhaibheri. Roma yakasimbisa chiratidzo chechiedza chiri kufambira mberi chemutumwa wechitatu, sezvayakaita munhoroondo yeMillerite. Munhoroondo yeMillerite, kunzwisisa kwokuti upagani neupapa ndiwo masimba akatsika-tsika pasi nzvimbo tsvene neuto ndiko kwakava hwaro hwechokwadi pamusoro pawo Miller akavaka “zvose” zvaainzwisisa muchiporofita. Ndima nhanhatu dzekupedzisira dzaDanieri gumi neimwe dzakasimbisa hwaro hwechokwadi hwakavakirwa pairi neFuture for America kushandiswa kwadzo kwose kwechiporofita. Hwaro ihwohwo ndiwo masimba matatu anoparadza enyoka, echikara, uye emuporofita wenhema anotungamirira nyika kuAmagedhoni.

That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.

Oyo nzira yakavakirwa pakuziva kuti Roma yechihedheni, ichiteverwa neRoma yepapa, zvinopa zvapupu zviviri zvinotsigira Roma yemazuva ano, uye kuti Roma yemazuva ano ndiyo kubatana katatu kweshato yokunamata zvemidzimu (United Nations), chikara cheKaturike (upapa), nomuprofita wenhema wechiPurotesitendi chakatsauka (United States). Iyo nzira ndiyo yatinotsanangura sekushandiswa katatu kwechiporofita. Muzvinyorwa zvinotevera tichakurukura kushandiswa kwakasiyana-siyana katatu kwechiporofita kwakatozivikanwa, uye kunoumba hwaro hwechiedza chinofambira mberi chengirozi nhatu.

We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.

Tichatarisa kushandiswa kwakapetwa katatu kwezviratidzo zvitatu zveRoma, izvo zvinoratidza chimiro chezvematongerwo enyika nechokunamata cheRoma yemazuva ano, icho Sista White akadana kuti churchcraft and statecraft. Chimiro ichocho chinozivikanwa nokubatanidza pamwe chete hunhu hwechiporofita hweRoma yechihedheni nehunhu hwechiporofita hweRoma yapapa, nechinangwa chokuzivisa nokusimbisa hunhu ihwohwo muRoma yemazuva ano.

We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.

Tichatarisa kushandiswa kwakapetwa katatu kwezviratidzo zvitatu zveBhabhironi, sezvinomiririrwa naNimrodhi, Nebhukadhinezari naBherishazari, izvo zvinoratidza kuzvikudza kwomunhu wechivi anogara mutemberi yaMwari achizivisa kuti iye ndiMwari, uyo Isaya akamuzivisa sa“muAsiria anozvikudza.” Kuzvikudza kweupapa, uko kuri nyaya yechiprofita cheBhaibheri, kunozivikanwa nokubatanidza pamwe chete hunhu hwechiprofita hweBhabheri nehunhu hwechiprofita hweBhabhironi, nechinangwa chokuziva nokusimbisa hunhu hweBhabhironi yemazuva ano.

We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.

Tichaongorora kushanda katatu kwezviratidzo zvitatu zvaEria sezvinomiririrwa naEria naJohani Mubhabhatidzi, izvo zvinoratidza “inzwi rinodanidzira murenje” mumazuva okupedzisira. Inzwi rinodanidzira murenje mumazuva okupedzisira rinomirira murindi chaiwo uyo uri kufamba, uye rinoratidza chapupu chakapetwa kaviri mukufamba kune mavambo nemagumo akafanana. Tinoziviswa kuti hakungavi nengirozi yechitatu pasina yekutanga neyechipiri, saka pane rimwe danho hazvibviri kupatsanura kufamba kwengirozi yekutanga pakufamba kwengirozi yechitatu, uye kufamba uku kuri kuviri kunomiririrwa nomurindi akafananidzirwa naEria naJohani Mubhabhatidzi.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.

> “Ku tirhisa peni ni rito hi fanele ku twarisa xitiviso, hi kombisa ndlela leyi swi landzelelanaka ha yona, ni ku tirhisiwa ka vuprofeta lebyi hi tisaka eka rungula ra ntsumi ya vunharhu. A ku nge vi na ya vunharhu handle ka yo sungula ni ya vumbirhi. Marungula lawa hi fanele ku ma nyika misava hi ku tirhisa minkandziyiso ni tidyondzo, hi kombisa, eka nongonoko wa matimu ya vuprofeta, swilo leswi nga humelela ni swilo leswi nga ta humelela.” Selected Messages, buku 2, 105.

We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.

Tidzaongorora kushandiswa katatu kwezviratidzo zvitatu zvomutumwa anogadzirira nzira kuti Mutumwa wesungano auye pakarepo kutemberi yake, sezvakaratidzirwa naJohane Mubhabhatidzi naWilliam Miller. Murindi wokupedzisira inyaya youprofita inozivikanwa nokubatanidza pamwechete hunhu hwouprofita hwaJohane Mubhabhatidzi naWilliam Miller kuti zviratidze kuzadzikiswa kwokupedzisira kwechitsauko chechitatu chaMaraki.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.

> Tarirai, ndichatuma nhume yangu, uye ichagadzira nzira pamberi pangu; uye Ishe, wamunotsvaka, achakurumidza kuuya kutemberi yake, iye nhume yesungano, wamunofarira: tarirai, achauya, ndizvo zvinotaura Jehovha wehondo. Maraki 3:1.

We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.

Tichaongorora kushandiswa kwakapetwa katatu kwezviratidzo zvitatu zveChiIslamu sezvinomiririrwa nemaitiro echiporofita eChiIslamu ematambudziko ekutanga nerechipiri aZvakazarurwa zvitsauko zvisere nezvipfumbamwe, ayo anozivisa maitiro echiporofita eChiIslamu etambudziko retatu rinotaurwa muna Zvakazarurwa zvitsauko gumi negumi nerimwe.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala inayofuata.

> “Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?

> “Musarega munhu upi noupi kuti ave ndiye anokufungirai; musarega munhu upi noupi achikuitirai kufunga kwenyu, kuongorora kwenyu, nokunyengetera kwenyu. Ichi ndicho chidzidzo chatinofanira kuisa pamwoyo nhasi. Vazhinji venyu munogutsikana kuti pfuma inokosha yoUmambo hwaMwari nehwaJesu Kristu iri muBhaibheri ramakabata mumaoko enyu. Munoziva kuti hakuna pfuma ipi zvayo yepanyika inowanikwa pasina kushanda nesimba nokushingaira kukuru. Ko mungatarisireiko kunzwisisa pfuma dzeshoko raMwari musina kutsvakisisa Magwaro nokushingaira?”

> “It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.

> “វាជាការសមរម្យ និងត្រឹមត្រូវក្នុងការអានព្រះគម្ពីរ ប៉ុន្តែកាតព្វកិច្ចរបស់អ្នកមិនបញ្ចប់ត្រឹមនោះទេ ដ្បិតអ្នកត្រូវស្រាវជ្រាវទំព័ររបស់វាដោយខ្លួនឯង។ ចំណេះដឹងអំពីព្រះមិនអាចទទួលបានដោយគ្មានការខិតខំប្រឹងប្រែងផ្លូវចិត្ត ដោយគ្មានការអធិស្ឋានសុំប្រាជ្ញា ដើម្បីឲ្យអ្នកអាចញែកសំបកអង្កាមដែលមនុស្ស និងសាតាំងបានបំភាន់បង្រៀនលើគោលលទ្ធិនៃសេចក្តីពិត ចេញពីគ្រាប់ស្រូវសុទ្ធនៃសេចក្តីពិតបាន។ សាតាំង និងសម្ព័ន្ធរបស់វានៃភ្នាក់ងារមនុស្ស បានព្យាយាមលាយសំបកអង្កាមនៃកំហុសជាមួយស្រូវសាលីនៃសេចក្តីពិត។ យើងគួរស្វែងរកទ្រព្យសម្បត្តិលាក់កំបាំងដោយឧស្សាហ៍ព្យាយាម ហើយស្វែងរកប្រាជ្ញាពីស្ថានសួគ៌ ដើម្បីញែកការបង្កើតឡើងដោយមនុស្ស ចេញពីបញ្ញត្តិដ៏ទេវភាព។ ព្រះវិញ្ញាណបរិសុទ្ធនឹងជួយដល់អ្នកស្វែងរកសេចក្តីពិតដ៏អស្ចារ្យ និងដ៏មានតម្លៃ ដែលទាក់ទងនឹងផែនការនៃការប្រោសលោះ។ ខ្ញុំចង់បញ្ជាក់ដល់មនុស្សទាំងអស់អំពីសេចក្តីពិតនេះថា ការអានព្រះគម្ពីរយ៉ាងឆ្លៀតឱកាសម្តងម្កាលមិនគ្រប់គ្រាន់ទេ។ យើងត្រូវស្រាវជ្រាវ ហើយនេះមានន័យថា ត្រូវអនុវត្តគ្រប់អ្វីដែលពាក្យនោះបង្កប់ន័យ។ ដូចជាអ្នកជីករ៉ែស្វែងរកដីយ៉ាងក្លៀវក្លា ដើម្បីរកឃើញសរសៃមាសរបស់វា ដូច្នោះ អ្នកក៏ត្រូវស្រាវជ្រាវព្រះបន្ទូលរបស់ព្រះ ដើម្បីរកទ្រព្យសម្បត្តិលាក់កំបាំង ដែលសាតាំងបានព្យាយាមលាក់បាំងពីមនុស្សជាយូរមកហើយ។ ព្រះអម្ចាស់មានព្រះបន្ទូលថា «បើអ្នកណាមានបំណងចង់ធ្វើតាមព្រះហឫទ័យរបស់ទ្រង់ អ្នកនោះនឹងស្គាល់អំពីសេចក្តីបង្រៀន»។ យ៉ូហាន 7:17។ Fundamentals of Christian Education, 307.”

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