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# The Book of Daniel - Number One-Hundred and Seventy-Six

Kitabu cha Danieli - Mia Moja Sabini na Sita

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Ufunuo wa Kimungu na Uamsho wa Mwisho: Maono Yatokanayo na Njozi ya Danieli

Author

Jeff Pippenger

Published

April 6, 2024

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In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Muna Danieri chitsauko chegumi, Gabhurieri ari kuita basa rokupa dudziro yakazara yebhuku raDanieri kuvanhu vaMwari vomumazuva okupedzisira. Danieri anomirira vanhu vaMwari vomumazuva okupedzisira, avo, mubhuku raZvakazarurwa, vari zana namakumi mana nezvina ezviuru. Naizvozvo, zana namakumi mana nezvina ezviuru vanomutswa kuti vazive kuti vakanga vaparadzirwa, sezvinomiririrwa naDanieri muchitsauko chechipfumbamwe. Vanomutswawo kuti vanzwisise kuti muedzo mukuru unotemwa nawo magumo avo okusingaperi ndiwo muedzo womufananidzo wechikara, unoitika vasati vaiswa chisimbiso, uye nguva yomukana isati yavharwa pamutemo weSvondo muUnited States. Vari kuchema nokuda kwokuodzwa mwoyo kwakavasangana nako pana Chikunguru 18, 2020, uye vari mumamiriro iwayo, vanopiwa kuona kwaKristu muNzvimbo Tsvene-tsvene, sezvinomiririrwa naIsaya muchitsauko chechitanhatu.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

ඒ දර්ශනය, දානියෙල් සහ යෙසායා යන දෙදෙනාටම නිරූපිත වූ පරිදි, මහිමයේ ස්වාමීන්වහන්සේ ඉදිරියේ තමන්ගේ දූෂිත තත්ත්වය දැකගැනීමට ඔවුන්ට ඉඩ සලසයි; ඒ අනුව දෙදෙනාම දූළි දක්වාම නමනු ලබති. එවිට දෙවියන්වහන්සේ තම ජනතාව වෙත යවනු ලබන්නේ කවුරුන්දැයි අසන ප්‍රශ්නය යෙසායා අසයි; යෙසායා ස්වේච්ඡාවෙන් ඉදිරිපත් වුවද, පළමුව ඔහු ශුද්ධ කරනු ලබයි.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

> Ipapo ndakati, Ndine nhamo! nokuti ndaparadzwa; nokuti ndiri munhu wemiromo isina kuchena, uye ndinogara pakati porudzi rwemiromo isina kuchena; nokuti meso angu aona Mambo, Jehovha wehondo. Ipapo mumwe wemaserafimi akabhururuka achiuya kwandiri, akabata muruoko rwake zambuko rinopfuta, raakanga atora nembato kubva paartari; akariisa pamuromo wangu, akati, Tarira, ichi chabata miromo yako; uye kuipa kwako kwabviswa, nechivi chako chayananisirwa. Ndakanzwawo inzwi raShe richiti, Ndichatuma ani, uye ndiani achatifambira? Ipapo ndakati, Ndiri pano ini; nditumei. Isaya 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Jesaja akacheneswa nerasha rakatorwa paartari, uye Danieri akacheneswa nokutarisa chiratidzo chinofanana negirazi, chinokonzera kuti anochitarisa ashandurwe ave mufananidzo waanenge achitarisa. Jesaja anoudzwa kuti aendese shoko kuvanhu vanonzwa asi vasinganzwi, uye vanoona asi vasingaoni.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Iye akati, Enda, undoudza vanhu ava kuti: Zvirokwazvo muchanzwa, asi hamunganzwisisi; uye zvirokwazvo muchaona, asi hamungapereri. Omesa mwoyo wavanhu ava, uye rerutsa nzeve dzavo, uvhare meso avo; kuti varege kuona nemeso avo, nokunzwa nenzeve dzavo, nokunzwisisa nomwoyo yavo, nokutendeuka, nokuporeswa. Isaya 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Isaya anoda kuziva kuti achafanira kudyidzana nevanhu vasinganzwisisi kana kuona kwenguva yakareba sei, saka anobvunza mubvunzo wokuti, “kusvikira rinhi?”

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

> Ipapo ndakati, Ishe, kusvikira rinhiko? Iye akapindura achiti, Kusvikira maguta aparadzwa, asisina vagari, nedzimba dzisina munhu, nenyika yava dongo chose; uye Jehovha abvisa vanhu kure-kure, uye kuparadzwa kukuru kuve pakati penyika. Isaya 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Nyika iri kutaurwa nezvayo muuporofita hweBhaibheri hwemazuva okupedzisira iUnited States, inova “yakaparadzwa chose,” apo kuparara kwenyika kunounzwa nokuramba Mwari kwenyika yose kunokonzerwa nomutemo weSvondo. Ndima makumi mana neimwe yaDanieri gumi neimwe yakafananidzirwa nendima gumi nenhanhatu yechitsauko chimwe chetecho. Muna ndima makumi mana neimwe, “kurasa kukuru pakati penyika” kunozivikanwa sekuparadzwa kwe“vazhinji.” Shoko raIsaya, rakataurwa naJesu paakataura kuvaJudha vaipikisa-pikisa panguva yehupenyu Hwake pakati pavanhu, rinoratidza kuti kana vanhu vaimbova verusungano vachidarikirwa, ipapo vanenge vava nenzeve nameso zvisinganzwisisi kana kuona. Shoko raIsaya rinomirira kudanwa kwokupedzisira kuAdventizimu yeRaodhikia, uko kunoguma pamutemo weSvondo, apo Adventizimu yeRaodhikia inorutsirwa kunze kwomuromo waShe.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Achapindawo yokukazimula, njalo amazwe amanengi azachithwa; kodwa laba bazaphunyuka esandleni sakhe, u-Edomi loMowabi, kanye labakhulu babantwana bako-Amoni. UDanyeli 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Isaya na Daniel vanopiwa basa rokuratidza kudanwa kwokupedzisira kuRaodhikia, uye pakubata kwechitatu kwaDaniel muchitsauko chegumi anosimbiswa nokuda kwebasa iroro.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Ipapo pakauya zvakare mumwe akandibata, akanga akafanana nechimiro chomunhu, akandisimbisa, akati, Iwe munhu anodiwa zvikuru, usatya; rugare ngaruve kwauri; simba, hongu, iva nesimba. Zvino paakanga ataura neni, ndakasimbiswa, ndikati, Ishe wangu ngaataure; nokuti makandisimbisa. Dhanieri 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Danieri akasimbiswa kuti ape shoko raakazouya kuzvinzwisisa apo Mikaeri akaburuka muchitsauko chegumi. Isaya akaudzwa kuti aizofanira kupa shoko kusvikira pamutemo weSvondo. Pamutemo weSvondo vakasara vaizogadzwa.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ipapo ndakati, Ishe, kusvikira rinhi? Akapindura akati, Kusvikira maguta aparadzwa, asisina vagari, nedzimba dzisisina munhu, nenyika yava dongo guru chose; uye Ishe vabvisa vanhu vakaenda kure, nokusiyiwa kukuru kuri pakati penyika. Asi mukati mayo muchasara chegumi; uye chichadzoka, chichaparadzwa zvakare; somuti wemuteri, uye somuouki, ine chisvo chawo chichakasara mairi kana yarasa mashizha ayo: saizvozvo mbeu tsvene ndiyo ichava chisvo chayo. Isaya 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Pakati penyika pachaonekwa “kuraswa kukuru” (pamutemo weSvondo), pacharatidzwa “chegumi,” chine “musimboti” waro uri “mbeu tsvene.” Mudzi weshoko rechiHebheru rakashandurwa richinzi “chegumi” ndiwo unoreva “zvegumi.” Ishe vachava ne“zvegumi” zvinenge “zvadzoka,” pamutemo weSvondo.

> And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

> മണ്ണിലെ ദശാംശമെല്ലാം—മണ്ണിലെ വിത്തിന്റേതായാലും വൃക്ഷത്തിന്റെ ഫലത്തിന്റേതായാലും—യഹോവയുടേതാകുന്നു; അതു യഹോവേക്കു വിശുദ്ധമായിരിക്കുന്നു. ആരെങ്കിലും തന്റെ ദശാംശത്തിൽനിന്നു എന്തെങ്കിലും വീണ്ടെടുക്കുവാൻ വിചാരിച്ചാൽ, അതിനോടുകൂടെ അതിന്റെ അഞ്ചിലൊരുപങ്ക് കൂടി ചേർക്കേണ്ടതാകുന്നു. കന്നുകാലികളുടേയോ ആടുകളുടേയോ ദശാംശത്തെക്കുറിച്ചാകട്ടെ, കോലിന്റെ കീഴിലൂടെ കടന്നുപോകുന്ന എല്ലാറ്റിലും പത്തിലൊന്ന് യഹോവേക്കു വിശുദ്ധമായിരിക്കേണം. ലേവ്യപുസ്തകം 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“වෙනස් වී ආපසු එන දසමය” යෙහෝවාහට ශුද්ධය, එය යෙහෝවාගේ කොටසය.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Ngokuba isabelo seNkosi ngabantu bayo; uJakobe uyisabelo sefa layo. Duteronomi 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Ava vakadzoka mutemo weSvondo usati wasvika ndivo vanomiririrwa naJeremia, avo vakatambura kuora mwoyo kwokutanga, avo Ishe vakanga vavimbisa kuti kana vakadzoka, vaizova muromo waIshe, kana kuti vatauri vake.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Mashoko enyu akawanikwa, ndikadya iwo; uye shoko renyu rakava kwandiri mufaro nokufara kwomwoyo wangu; nokuti ndinodanwa nezita renyu, imi Jehovha Mwari wehondo. Handina kugara paungano yavanoseka, kana kufara pamwe chete navo; ndakagara ndiri ndoga nokuda kworuoko rwenyu, nokuti makandizadza nokutsamwa. Kurwadziwa kwangu kunogarirei nokusingaperi, neronda rangu risingarapiki, rinoramba kuporeswa? Muchava kwandiri chose somurevi wenhema here, uye semvura inoperera here? Naizvozvo zvanzi naJehovha, Kana ukadzoka, ipapo ndichakudzosazve, iwe ugomira pamberi pangu; uye kana ukabudisa chakakosha kubva pane chisina maturo, uchava somuromo wangu; ngavadzokere kwauri, asi iwe usadzokera kwavari. Uye ndichakuita kuvanhu ava sorusvingo rwendarira rwakakomberedzwa; uye vacharwa newe, asi havangakukundi; nokuti ndinewe kuti ndikuponese nokukununura, ndizvo zvinotaura Jehovha. Uye ndichakunura kubva muruoko rwavakaipa, uye ndichakudzikinura kubva muruoko rwavanotyisa. Jeremia 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Iyo nsigarira, kana chegumi, chinodzoka muuchapupu hwaIsaya, chaifanira kudyiwa; nokuti chakapiwa shoko raMwari, uye Shoko Rake raifanira kudyiwa. Ndivo vaya vaizova muromo waMwari, uye mukuita saizvozvo vaizopa Shoko raMwari raifanira kudyiwa nevaya vaitsvaka ruponeso. Jeremiya haana kugara mu“gungano revaseki,” nokuti, sezvakanga zvakaitikawo kuna Dhanieri, paakaona chiratidzo “gungano revaseki” rakatiza. Jeremiya akanga afunga kuti Mwari akanga amunyepera, nokuti ruoko rwaMwari rwakanga rwabvumira kuora mwoyo kwekutanga kwa19 Kubvumbi 1844 munhoroondo yevaMillerite, uye kwa18 Chikunguru 2020 mumazuva okupedzisira. Chipikirwa kuna Jeremiya chaiva chokuti kana aizoti “adzoke,” uye mundima yaIsaya, “chegumi” “chinodzoka.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Kana Yeremiya “akadzoka,” ari chikamu che“chegumi” chaIsaya, icho chiri chitsvene, uye ndiwo mugove waShe, une “muvambi” waro uri mavari. Shoko rechiHebheru rinoreva “muvambi” rinoreva mbiru, uye kuitwa “mbiru,” ndicho chipikirwa chakapiwa kuvaFiraderifia.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Anokunda ndichamuita mbiru mutemberi yaMwari wangu, uye haachatongobudimozve; uye ndichanyora pamusoro pake zita raMwari wangu, nezita reguta raMwari wangu, iro Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu; uye ndichanyora pamusoro pake zita rangu idzva. Ane nzeve, ngaanzwe zvinorehwa noMweya kumachechi. Zvakazarurwa 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“ເສົາຫຼັກ” ນັ້ນ ຄື “ສານະ” ຂອງເຂົາທັງຫຼາຍ ເປັນຕົວແທນແຫ່ງການຮວມກັນຂອງຄວາມເປັນພຣະເຈົ້າແລະຄວາມເປັນມະນຸດ, ເພາະພຣະຄຣິດຄື “ເສົາຫຼັກ” ຜູ້ຄ້ຳຈຸນພຣະວິຫານ.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Ndzi ri karhi ndzi va exiyin’weni lexi xa ku hele matimba, ndzi lorhile norho lowu nga ndzi khumba swinene emiehleketweni ya mina. Ndzi lorhile ndzi vona tempele, leyi vanhu vo tala a va hlengeletana va kongoma eka yona. Lava ntsena lava a va tumbelaka eka tempele yoleyo a va ta ponisiwa loko nkarhi wu ta va wu pfala. Hinkwavo lava a va sala ehandle a va ta lova hilaha ku nga heriki. Mintshungu leyi a yi ri ehandle, yi ri karhi yi famba hi tindlela ta yona to hambana-hambana, a yi sola yi tlhela yi hlekula lava a va nghena etempeleni, yi va byela leswaku pulani leyi ya ku sirheleleka a ku ri vuxisi bya maqhinga, ni leswaku entiyisweni a ku nga ri na khombo nikatsongo leri nga fanelaka ku papalatiwa. Va kale va khoma van’wana hi matimba leswaku va va sivela ku hatlisa ku nghena endzeni ka makhumbi.”

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Nekutya kusekwa, ndakafunga kuti zvaiva nani kumirira kusvikira vanhu vazhinji vapararira, kana kuti kusvikira ndagona kupinda ndisingaonekwi navo. Asi uwandu hwavo hwakaramba huchiwedzera panzvimbo pokudzikira, uye, ndichitya kuti ndingazononoka zvikuru, ndakabva pamba pangu nokukurumidza ndikamanikidza nzira yangu nomukati meboka. Mukushushikana kwangu kwokuti ndisvike kutemberi handina kucherechedza kana kurangarira chaunga chakanga chakandikomberedza. Pandakapinda muchivako, ndakaona kuti temberi huru iyoyo yakanga yakatsigirwa nembiru imwe huru kwazvo, uye pairi pakanga pakasungirirwa gwayana rakanga rabvamburwa zvakaipisisa uye richibuda ropa. Isu taivapo takaita sokunge taiziva kuti gwayana iri rakanga rabvarurwa nokukuvadzwa nokuda kwedu. Vose vaipinda mutemberi vaifanira kuuya pamberi paro vagopupura zvivi zvavo.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Pamberi peGwayana pakanga pane zvigaro zvakakwiridzwa, pamusoro pazvo pakanga pakagara boka raiita serine mufaro mukuru kwazvo. Chiedza chekudenga chaiita sechichivhenekera pazviso zvavo, uye vakarumbidza Mwari vachaimba nziyo dzekutenda dzizere nomufaro, dzaiita somumhanzi wengirozi. Ava ndivo vakanga vauya pamberi peGwayana, vakareurura zvivi zvavo, vakagamuchira ruregerero, uye zvino vakanga vakamirira nomufaro mukuru, vaine tariro yokuti pane chiitiko chinofadza chaizotevera.

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

> “නමුත් මම එම ගොඩනැගිල්ලට ඇතුල් වූ පසුවද, භයක් මා වෙත පැමිණියේය; තවද, මේ මනුෂ්‍යයන් ඉදිරියේ මා තමා නමවා ගත යුතුය යන ලජ්ජාබර හැඟීමක්ද ඇතිවිය. එහෙත්, ඉදිරියට ගමන් කිරීමට මා බලකෙරෙන බවක් පෙනුණි; බැටළු පැටවාට මුහුණ දීමට හැකි වන පිණිස ස්ථම්භය වටා සෙමින් ඉදිරියට යමින් සිටියදී, හදිසියේ හොරණෑවක් නාද විය, දේවමාළිගාව කම්පා විය, රැස්ව සිටි ශුද්ධවන්තයන්ගෙන් ජයඝෝෂා නැඟිණ, භයානක තෙජසක් ගොඩනැගිල්ල ආලෝකමත් කළේය; එවිට සියල්ලම ගැඹුරු අන්ධකාරයකට පත් විය. ප්‍රීතිමත් වූ ජනතාව ඒ තෙජස සමඟ සියල්ලෝම අතුරුදහන් වී ගොස් සිටියහ; නිශ්ශබ්ද රාත්‍රියේ භීතිජනක විනාශය මධ්‍යයේ මම තනිවම ඉතිරි වුණෙමි. මම සිත් වේදනාවෙන් අවදි වීමි; එය සිහිනයක් පමණක් වූ බව මා තමාටම විශ්වාස කරවා ගැනීමට අමාරු විය. ස්වාමීන්වහන්සේගේ ආත්මය මා හැර ගොස්, කිසිදිනක ආපසු නොඑන ලෙස, මාගේ විනාශය ස්ථිර කරනු ලැබ ඇති බව මට පෙනුණි.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Substance” hiyo, iliyo ndani ya sehemu ya kumi inayorejea, ndiyo “nguzo” inayolishikilia hekalu. Danieli aliona maono yenye kusababisha ya Mwana-Kondoo aliyening’inizwa juu ya nguzo, na Mwana-Kondoo ndiye alikuwa “nguzo”. Danieli alipoona lile ono kuu, alibadilishwa akawa katika mfano wa ile nguzo; na sehemu ya kumi ya Isaya, vivyo hivyo, ina “substance” (nguzo) ndani yake, na substance hiyo inapaswa “kuliwa” na wote watakaoingia hekaluni. Wale wanaoingia hekaluni na kula hiyo substance ni kundi jingine la Mungu, wanaoitikia ujumbe wa bendera iliyoinuliwa wakati wa sheria ya Jumapili, kunapokuwa na kuachwa kwingi katika nchi. “Mbegu takatifu,” ambayo ndiyo substance ya Isaya, ni Mwana-Kondoo aliyechinjwa tangu kuwekwa msingi wa ulimwengu.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Chegumi chinodzoka vachaponeswa kubva muruoko rwavakaipa, apo pamutemo weSvondo kupatsanurwa kweFiraderfia neRaodhikia kunosimbiswa nokusingaperi, uye vazhinji vanobva vakundwa. Vakundwa ivavo vanozivikanwa sevakaipa vasinganzwisisi. Vachaponeswawo kubva muruoko rweanotyisa, nokuti havazogamuchiri chiratidzo chechikara.

> Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

> Zvanzi naJehovha Mwari: Iniwo ndichagumisa kuwanda kweEgipita noruoko rwaNebhukadhirezari mambo weBhabhironi. Iye navanhu vake vanaye, vanotyisa pakati pamarudzi, vachauyiswa kuzoparadza nyika; uye vachavhomora minondo yavo vachirwa neEgipita, vachizadza nyika navakaurayiwa. Uye ndichaomesa nzizi, ndigotengesa nyika muruoko rwavakaipa; uye ndichaparadza nyika nezvose zviri mairi noruoko rwavatorwa: ini Jehovha ndazvitaura. Isaya 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“wa kutisha wa mataifa” ni jeshi wakala la mfalme wa kaskazini. Bendera inayoinuliwa wakati wa sheria ya Jumapili huokolewa kutoka mkononi mwa mabikira wapumbavu, au waovu, na pia huokolewa kutoka mkononi mwa wa kutisha wa mataifa. Jambo tunalolishughulikia hapa ni kwamba Isaya, na Danieli, na Yeremia, na Ezekieli, na Yohana wote hutumiwa kuwakilisha ufufuo na kutiwa nguvu kwa wale mia moja arobaini na nne elfu wanaorejea kutoka katika kukatishwa tamaa kwa Julai 18, 2020. Katika ono la mwisho la Danieli, ono alilopewa kando ya mto Hidekeli, Danieli anaeleweshwa maono ya ndani na ya nje ya Neno la kinabii la Mungu, naye hutiwa nguvu ili kuwasilisha ujumbe huo.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Ujumbe wa mambo ya ndani na ya nje unaunganishwa pamoja na ufafanuzi wa kinabii wa kichwa, au “ngome,” katika aya ya kumi, unaoitambulisha vita vya Ukraine vinavyoendeshwa kwa sasa na Putin. Ufunguo huo wa kuitambulisha kichwa una matumizi ya ndani na ya nje, na mwanzo wa vita hivyo unaashiria kipindi ambapo vichwa vyote viwili vinakuwa somo la unabii. Ngome au kichwa kama Urusi kinatambulisha vita ya pili ya wakala, inayoongoza kwenye vita ya tatu ya wakala, ambayo huashiria mwanzo wa Vita vya Tatu vya Dunia, kama inavyofananishwa na vita vya Panium katika aya ya kumi na tano.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Ndime ya khumi na chisanu ndi chimodzi ndi lamulo la Sande, ndipo chifukwa chake kuyambira mu 2014, pamene nkhondo ya ku Ukraine inayamba, monga momwe ikuimiridwa m’ndime ya khumi ndi chimodzi ndi ya khumi ndi ziwiri, kufikira pa lamulo la Sande ntchito yomaliza yokhudzana ndi kusindikizidwa kwa anthu a Mulungu imakwaniritsidwa. Kutanthauzira kwa Gabrieli mu chaputala cha khumi ndi chimodzi cha Danieli kukuimira uthenga umene umayeretsa, kapena kusindikiza, anthu a Mulungu. Kulephera kuzindikira mfundo imeneyo ndiko kulephera kuzindikira zonse. Ulosi umene watsegulidwa, umene m’buku la Chivumbulutso umatchedwa Chivumbulutso cha Yesu Khristu, ndiponso umene buku la Chivumbulutso limauzindikiritsa kuti watsegulidwa pang’ono chisanatseke nthawi ya chisomo, ndi gawo lenileni lochokera m’buku la Danieli.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Zvino akati kwandiri, Usanamatira mashoko okuporofita ebhuku iri chisimbiso; nokuti nguva yava pedyo. Asina kururama ngaachirambe asina kururama; uye ane tsvina ngaachirambe ane tsvina; uye akarurama ngaachirambe akarurama; uye mutsvene ngaachirambe ari mutsvene. Zvakazarurwa 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Mumazuva okupedzisira, pane nguva yakatarwa apo chiporofita chokupedzisira chinosunungurwa pachisimbiso, nokuti ndima inoti “nguva yava pedyo.” Chirevo ichocho chaiwo chinowanikwa muchitsauko chokupedzisira chaZvakazarurwa, chinowanikwawo muchitsauko chokutanga.

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

> Chakuvamburwa kwaJesu Kristu, kwaakapiwa naMwari, kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika; akatuma akazvizivisa nomutumwa wake kumuranda wake Johane, iye akapupura shoko raMwari, nokupupura kwaJesu Kristu, nezvezvinhu zvose zvaakaona. Akaropafadzwa anoverenga, navanonzwa mashoko ouprofita uhwu, vachichengeta zvinhu zvakanyorwa mauri; nokuti nguva yava pedyo. Zvakazarurwa 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Mazana maviri namakumi maviri, nokudaro makumi maviri namaviri, zviratidzo zvokubatana koUmwari nohunhu, uye basa rokupedzisira rengirozi yechitatu, rinova kusimbiswa kwezana namakumi mana nezvina ezviuru, rinoitwa mukati mechimiro chechiporofita chomufananidzo wevasikana gumi. Vasikana vakangwara vemazuva okupedzisira vakatambura kuodzwa mwoyo kwavo kwokutanga musi wa18 Chikunguru 2020, uye vakapararira samapfupa akafa mumugwagwa waZvakazarurwa chitsauko chegumi nerimwe, kusvikira muna Chikunguru 2023, makore makumi maviri namaviri shure kwokunge basa rokusimbisa ratanga muna 2001. “Nguva yakanga yava pedyo panguva iyoyo,” uye Ishe vakazomutsa “inzwi murenje” rakanga ragamuchira shoko kubva kuna Gabrieri, uyo akanga arigamuchira kubva kuna Kristu, uyo akanga arigamuchira kubva kuna Baba.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Ndiyeno izwi laqalisa ukuthumela umyalezo emabandleni, yaye uthunyelwe ngendlela ye-elektroniki apho unokufundwa kwaye okanye uviwe, ngoku ukho ngaphezu kweelwimi ezingamashumi amathandathu. Inxalenye yesiprofeto eyatyhilwayo, oko kukuthi loo myalezo, ifumaneka encwadini kaDaniyeli.

> “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Bhuku rakanga rakasimbiswa harina kuva Zvakazarurwa, asi chikamu ichocho cheuprofita hwaDhanieri chine chekuita namazuva okupedzisira. Mutumwa akaraira, ‘Asi iwe, iwe Dhanieri, viga mashoko, uye usimbise bhuku, kusvikira kunguva yokuguma.’ Dhanieri 12:4.” Acts of the Apostles, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“እቲ ክፍሊ ትንቢት ዳንኤል ንመወዳእታ ዘመናት ዝምልከት” እቲ ኣርብዓ ጥቕሲ እዩ። እዚ ጥራይ ኣርብዓ ጥቕሲ ኣይኮነን፤ እዚ እቲ ክፍሊ ናይ ኣርብዓ ጥቕሲ እዩ፣ ድሕሪ ጊዜ መወዳእታ ብ1989 ዝተወከለ፣ እንተ ኾይኑ ቅድሚ ሕጊ ሰንበት ናይ ኣርብዓ ሓደ ጥቕሲ። እቲ ታሪኽ ናይ ኣርብዓ ጥቕሲ፣ ኣብ ውሽጢ እቲ ጥቕሲ ባዕሉ ምጥቃስ ዘይብሉ፣ እቲ ክፍሊ ትንቢት ንመወዳእታ ዘመናት ዝምልከት እዩ ዝተዓሸገ፤ እዚ ድማ ካብ ሓምለ 2023 ጀሚሩ፣ ነቶም ርእይቶም ክርእዩን ኣእዛኖም ክሰምዑን ዝመረጹ እናተኸፍተ ይኸውን ኣሎ።

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Ndime ya makumi mana harekhodhi chero nhoroondo inotevera kuparara kweSoviet Union muna 1989, kusvikira pamurayiro weSvondo wendima ya makumi mana neimwe, asi inopa hwaro hwechiporofita hunofanira kuiswapo mimwe mitsara yechiporofita. Avo vasingadi kuona nokunzwa kuti nzira ye “line upon line” ndiyo nzira yemvura yokupedzisira havana kugona kuona nhoroondo yakavanzika yendima ya makumi mana, uye ndiyo nhoroondo iri Chizaruro chaJesu Kristu, icho Gabhuriyeri akauya kuzodudzira kuna Johani naDanieri.

We will continue this study in the next article.

Tutaliendelera masambiro aya mu nyaya inotevera.

> “At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

> “Paulo kuBerea akatangazve basa rake nokuenda kusinagogi yavaJudha kundoparidza evhangeri yaKristu. Anoti pamusoro pavo, ‘Ava vakanga vakakudzwa kupfuura vaya veTesaronika, nokuti vakagamuchira shoko nomwoyo wose wakagadzirira, uye vakanzvera Magwaro zuva nezuva, kuti vaone kana zvinhu izvi zvakanga zvakadaro. Naizvozvo vazhinji vavo vakatenda; uyewo vakadzi vairemekedzwa vaiva vaGiriki, navarumewo, vasiri vashoma.’”

> “In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

> “Mu kuhayagura ukuri, abifuza by’ukuri kuba abakiranutsi bazakangurirwa gushakashaka Ibyanditswe Byera babishyizeho umwete. Ibyo bizabyara ingaruka zisa n’izaherekeje umurimo w’intumwa i Bereya. Ariko abigisha ukuri muri iyi minsi bahura na benshi batari nk’Abanyabereya, ahubwo babatandukanye rwose na bo. Ntibashobora kunyomoza inyigisho babwiwe, nyamara bagaragaza ugushidikanya gukomeye cyane mu gusuzuma ibihamya bitangwa biyishyigikira, kandi bakibwira ko n’iyo yaba ari ukuri, ntacyo byaba bitwaye cyane kwemera cyangwa kutakwemera ko ari ko kuri. Batekereza ko ukwizera kwabo kwa kera n’imigenzo yabo bihagije. Ariko Uwiteka wohereje intumwa ze zifite ubutumwa bwo kugeza ku isi yose azabibaza abantu uburyo bakiriye amagambo y’abagaragu be. Imana izacira bose urubanza hakurikijwe umucyo beretswe, waba ubagaragarira neza cyangwa utabagagararira neza. Ni inshingano yabo gukora ubushakashatsi nk’uko Abanyabereya babigenje. Uwiteka avugira mu muhanuzi Hoseya ati: ‘Abantu banjye barimburwa no kubura ubwenge; kuko wanze ubwenge, nanjye nzakwanga.’”

> “The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

> “Pfungwa dzevaBheriya hadzina kuderedzwa norusaruro, uye vaiva vakagadzirira kuongorora nokugamuchira zvokwadi dzakaparidzwa navaapostora. Dai vanhu venguva yedu vaitevera muenzaniso wevaBheriya vanokudzwa, vachitsvakurudza Magwaro zuva nezuva, uye vachienzanisa mashoko avanouyisirwa nezvakanyorwa imomo, kungadai kune zviuru zvakavimbika kumurayiro waMwari apo nhasi pane mumwe chete. Asi vazhinji vanoti vanoda Mwari havana chido chokubva pakukanganisa vachienda kuchokwadi, uye vanonamatira kungano dzinofadza dzamazuva okupedzisira. Kukanganisa kunopofumadza pfungwa uye kunotsausa kubva kuna Mwari; asi chokwadi chinopa chiedza kupfungwa, uye upenyu kumweya.” Sketches from the Life of Paul, 87, 88.

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